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Surah 11. Hud

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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11:1
الٓر ۚ كِتَـٰبٌ أُحْكِمَتْ ءَايَـٰتُهُۥ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ Alifl a mr a kit a bun o h kimat a y a tuhu thumma fu ss ilat min ladun h akeemin khabeer in
Alif. Lam. Ra.1 A DIVINE WRIT [is this], with messages that have been made clear in and by themselves, and have been distinctly spelled out as well2 - [bestowed upon you] out of the grace of One who is wise, all-aware,
  - Mohammad Asad

See Appendix II. In the somewhat strange opinion of Sibawayh (cf. Manar XII, 3) and of Razi in his commentary on this verse, the letters Alif-Lam-Ra represent the title of this surah and ought therefore to be read in conjunction with the following sentence, thus: "Alif-Lam-Ra is a divine writ...", etc. However, this opinion conflicts sharply with that of several earlier authorities of great standing, e.g., Az-Zajjaj (quoted by Razi), and is, moreover, unacceptable in view of the fact that a number of other surahs are preceded by such letter-symbols without any syntactic possibility of their being regarded as "titles".

According to Zamakhshari and Razi, the conjunction thumma at the beginning of the clause thumma fussilat (lit., "and then have been distinctly spelled out") does not denote a sequence in time but, rather, a coordination of qualities or conditions; therefore my rendering. As regards my translation of the phrase uhkimat ayatuhu as "messages that have been made clear in and by themselves", see the first sentence of 3:7 as well as the corresponding note [5], which explains the expression ayat muhkamat. Rashid Rida' interprets this phrase in the same sense (see Manar XII, 3f.).

Alif Lam Ra. This Book, whose verses are perfected and issued in detail by the One Who is All-Wise, All-Aware.
  - Muhammad Farooq-i-Azam Malik
Alif-Lãm-Ra. 'This is' a Book whose verses are well perfected and then fully explained. 'It is' from the One 'Who is' All-Wise, All-Aware.
  - Mustafa Khattab
Alif. Lam. Ra. (This is) a Scripture the revelations whereof are perfected and then expounded. (It cometh ) from One Wise, Informed,
  - Marmaduke Pickthall
Alif Lam Ra. (This is) a Book with verses basic or fundamental (of established meaning) further explained in detail from One Who is Wise and Well-Acquainted (with all things): 1492 1493
  - Abdullah Yusuf Ali

For the meaning of these Letters, see App. I.

See n. 347 to iii. 7. Every basic principle is included in Allah's Revelation, and it is further illustrated and explained in detail.

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11:2
أَلَّا تَعْبُدُوٓا۟ إِلَّا ٱللَّهَ ۚ إِنَّنِى لَكُم مِّنْهُ نَذِيرٌ وَبَشِيرٌ All a taAAbudoo ill a All a ha innanee lakum minhu na th eerun wabasheer un
so that you may worship none but God. [Say, O Prophet:] "Behold, I come unto you from Him [as] a warner and a bearer of glad tidings:3
  - Mohammad Asad

The conjunction an ("that") preceding the next sentence ("that you shall...", etc.) is in this rendering expressed by means of a colon. The interpolation, between brackets, of the words "Say, O Prophet" is necessitated by the first-person construction of this sentence. The subsequent passage - up to the end of verse {4} - outlines both the "warning" and the "glad tidings" referred to above, and thus circumscribes elliptically the whole of the message entrusted to the Prophet.

Teaches that you should worship none but Allah - indeed I am a Warner and bearer of good news from Him to you.
  - Muhammad Farooq-i-Azam Malik
'Tell them, O Prophet,' 'Worship none but Allah. Surely I am a warner and deliverer of good news to you from Him.
  - Mustafa Khattab
(Saying): Serve none but Allah. Lo! I am Unto you from Him a warner and a bringer of good tidings.
  - Marmaduke Pickthall
(It teacheth) that ye should worship none but Allah. (Say:) "Verily I am (sent) unto you from Him to warn and to bring glad tidings: 1494
  - Abdullah Yusuf Ali

Al-Mustafa's Message-as was the Message of all apostles-was to warn against evil, and to bring the glad tidings of Allah's Mercy and Grace to all who would receive it in Faith and trust in Allah. This double Message is preached illustratively in this Sura.

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11:3
وَأَنِ ٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ يُمَتِّعْكُم مَّتَـٰعًا حَسَنًا إِلَىٰٓ أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِى فَضْلٍ فَضْلَهُۥ ۖ وَإِن تَوَلَّوْا۟ فَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ Waani istaghfiroo rabbakum thumma tooboo ilayhi yumattiAAkum mat a AAan h asanan il a ajalin musamman wayuti kulla th ee fa d lin fa d lahu wain tawallaw fainee akh a fu AAalaykum AAa tha ba yawmin kabeer in
Ask your Sustainer to forgive you your sins, and then turn towards Him in repentance - [whereupon] He will grant you a goodly enjoyment of life [in this world] until a term set [by Him is fulfilled];4 and [in the life to come] He will bestow upon everyone possessed of merit [a full reward for] his merit.5 But if you turn away, then, verily, I dread for you the suffering [which is bound to befall you] on that awesome Day!6
  - Mohammad Asad

I.e., "till the end of your lives" (for an explanation of the term ajal musamma, see note [2] on 6:2 ). Since God, in His unfathomable wisdom, does not always grant worldly happiness and material benefits to everyone who believes in Him and lives righteously, it is only reasonable to assume - as Rashid Rida' does in Manar XII, 7 ff. - that the "goodly enjoyment of life" (i.e., in this world) promised in the above sentence relates to the community of the believers as a whole, and not necessarily to individuals. (Cf. 3:139 - "you are bound to rise high if you are [truly] believers".)

The noun fadl, when used with reference to God, invariably denotes "bounty" or "favour"; in its reference to man, is usually signifies "merit" or, occasionally, "eminence". The above verse makes it clear that, in contrast to the partial and often only moral rewards and punishments in the life of this world, God will, in the life to come, bestow the full measure of His favours upon everyone who has acquired merit by virtue of his faith and his actions. (Cf. 3:185 - "only on the Day of Resurrection will you be requited in full for whatever you have done".)

Lit., "the suffering of a great Day". See in this connection 9:128 .

You should seek forgiveness of your Rabb and turn to Him in repentance; He will grant you good provisions till an appointed term, and bestow His grace on everyone who has merit! But if you turn away (pay no heed), I fear for you the punishment of a Great Day.
  - Muhammad Farooq-i-Azam Malik
And seek your Lord's forgiveness and turn to Him in repentance. He will grant you a good provision for an appointed term and graciously reward the doers of good. But if you turn away, then I truly fear for you the torment of a formidable Day.
  - Mustafa Khattab
And (bidding you) : Ask pardon of your Lord and turn to Him repentant. He will cause you to enjoy a fair estate until a time appointed. He giveth His bounty unto every bountiful one. But if ye turn away, Lo! (then) I fear for you the retribution of an awful Day.
  - Marmaduke Pickthall
("And to preach thus) `Seek ye the forgiveness of your Lord and turn to Him in repentance; that He may grant you enjoyment good (and true) for a term appointed and bestow His abounding grace on all who abound in merit! But if ye turn away then I fear for you the Penalty of a Great Day: 1495
  - Abdullah Yusuf Ali

The enjoyment of all good and true things in life refers, I think, to the present life with its limited term, and the abounding Grace refers to the higher reward, which begins here but is completed in the life to come.

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11:4
إِلَى ٱللَّهِ مَرْجِعُكُمْ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Il a All a hi marjiAAukum wahuwa AAal a kulli shayin qadeer un
Unto God you all must return; and He has the power to will anything."
  - Mohammad Asad
To Allah you shall all return and He has power over everything.
  - Muhammad Farooq-i-Azam Malik
To Allah is your return. And He is Most Capable of everything.'
  - Mustafa Khattab
Unto Allah is your return, and He is able to do all things.
  - Marmaduke Pickthall
"`To Allah is your return and He hath power over all things.'"
  - Abdullah Yusuf Ali

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11:5
أَلَآ إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا۟ مِنْهُ ۚ أَلَا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ۚ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ Al a innahum yathnoona s udoorahum liyastakhfoo minhu al a h eena yastaghshoona thiy a bahum yaAAlamu m a yusirroona wam a yuAAlinoona innahu AAaleemun bi tha ti a l ss udoor i
Oh, verily, they [who are bent on denying the truth of this divine writ] are enshrouding their hearts in order to hide from Him.7 Oh, verily, [even] when they cover themselves with their garments [in order not to see or hear],8 He knows all that they keep secret as well as all that they bring into the open - for, behold, He has full knowledge of what is in the hearts [of men].
  - Mohammad Asad

Since the people referred to in this verse obviously do not believe in the divine origin of Muhammad's message, their "hiding from God" can have, in this context, only one meaning - namely, that of a metaphor for their unwillingness to listen to the truth which emanates from Him: and this also explains the statement that they are "enshrouding their hearts" (lit., "bosoms", as at the end of this verse), i.e., are allowing their hearts and minds to remain wrapped-up in prejudices, thus making them impervious to spiritual perception. See in this connection 8:55 and the corresponding note [58].

The above interpolation corresponds to the meaning given to the preceding phrase by most of the lexicographers (cf. Lane VI, 2262).

Behold! They cover up their chests to conceal their thoughts from Him! Beware! Even when they cover themselves with their garments, He knows what they conceal and what they reveal; for He knows even the inmost secrets of the chests.
  - Muhammad Farooq-i-Azam Malik
Indeed, they1 enfold 'what is in' their hearts, 'trying' to hide it from Him! But even when they cover themselves with their clothes, He knows what they conceal and what they reveal. Surely He knows best what is 'hidden' in the heart.
  - Mustafa Khattab

 The hypocrites or the disbelievers.

Lo! now they fold up their breasts that they may hide (their thoughts) from Him. At the very moment when they cover themselves with their clothing, Allah knoweth that which they keep hidden and that which they proclaim. Lo! He is Aware of what is in the breasts (of men).
  - Marmaduke Pickthall
Behold! they fold up their hearts that they may lie hid from Him! Ah! even when they cover themselves with their garments He knoweth what they conceal and what they reveal: for He knoweth well the (inmost secrets) of the hearts. 1496 1497
  - Abdullah Yusuf Ali

The heart (literally breast in Arabic) is already well guarded in the body; and secrets are supposed to be hidden in the heart or breast. Foolish persons might further cover up their hearts with cloaks, but even so, nothing can be hidden from Allah.

Cf. iii. 119.

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11:6
وَمَا مِن دَآبَّةٍ فِى ٱلْأَرْضِ إِلَّا عَلَى ٱللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِى كِتَـٰبٍ مُّبِينٍ Wam a min d a bbatin fee alar d i ill a AAal a All a hi rizquh a wayaAAlamu mustaqarrah a wamustawdaAAah a kullun fee kit a bin mubeen in
And there is no living creature on earth but depends for its sustenance on God; and He knows its time-limit [on earth] and its resting-place [after death]:9 all [this] is laid down in [His] clear decree.
  - Mohammad Asad

For this rendering of mustaqarr and mustawda', see note [83] on 6:98 . The above reference to God's all-embracing knowledge connects with the end of the preceding verse ("He has full knowledge of all that is in the hearts of men").

There is no moving creature on Earth whose sustenance is not provided by Allah. He knows its living and its resting place, and all that is recorded in a glorious Book.
  - Muhammad Farooq-i-Azam Malik
There is no moving creature on earth whose provision is not guaranteed by Allah. And He knows where it lives and where it is laid to rest. All is 'written' in a perfect Record.1
  - Mustafa Khattab

 See footnote for 10:61.

And there is not a beast in the earth but the sustenance thereof dependeth on Allah. He knoweth its habitation and its repository. All is in a clear record.
  - Marmaduke Pickthall
There is no moving creature on earth but its sustenance dependeth on Allah: He knoweth the time and place of its temporary deposit: all is in a clear Record. 1498 1499 1500
  - Abdullah Yusuf Ali

Cf. vi. 59. Nothing happens in Creation except by the Word of Allah and with the knowledge of Allah. Not a leaf stirs but by His Will. Its maintenance in every sense is dependent on His Will.

Mustaqarr = definite abode; where a thing stops or stays for some time, where it is established. Mustauda = where a thing is laid up or deposited for a little while. Referring to animals, the former denotes its life on this earth; the latter its temporary pre-natal existence in the egg or the womb and its after-death existence in the tomb or whatever state it is in until its resurrection.

Cf. vi. 59 and n. 880, and x. 61 and n. 1450.

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11:7
وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُۥ عَلَى ٱلْمَآءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۗ وَلَئِن قُلْتَ إِنَّكُم مَّبْعُوثُونَ مِنۢ بَعْدِ ٱلْمَوْتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَـٰذَآ إِلَّا سِحْرٌ مُّبِينٌ Wahuwa alla th ee khalaqa a l ssam a w a ti wa a lar d a fee sittati ayy a min wak a na AAarshuhu AAal a alm a i liyabluwakum ayyukum a h sanu AAamalan walain qulta innakum mabAAoothoona min baAAdi almawti layaqoolanna alla th eena kafaroo in h atha ill a si h run mubeen un
And He it is who has created the heavens and the earth in six aeons; and [ever since He has willed to create life,] the throne of His almightiness has rested upon water.10 [God reminds you of your dependence on Him] in order to test you [and thus to make manifest] which of you is best in conduct. For thus it is: if11 thou sayest [unto men], "Behold, you shall be raised again after death!" - they who are bent on denying the truth are sure to answer, "This is clearly nothing but an enchanting delusion!"12
  - Mohammad Asad

As regards my rendering of ayyam (lit., "days") as "aeons" and 'arsh as the "throne of [God's] almightiness", see surah {7}, note [43]. The symbolic reference to "the throne of His almightiness resting upon water" would seem to point to the God-willed evolution of all life out of water - a fact clearly brought out by the Qur'an (see 21:30 and the corresponding note [39]) and in modern times confirmed by biological research. This tentative interpretation is strengthened by the mention, in the preceding verse, of "living creatures". My interpolation, between brackets, of the phrase "ever since He has willed to create life" is in accordance with the views advanced by Rashid Rida' in his lengthy commentary on this verse (Manar XII, 16ff.).

The expression la'in (lit., "indeed, if...") appearing here as well as in each of the next three verses is meant to stress the typical - i.e., recurrent - character of the situation to which it refers. In my opinion, it is best rendered as "thus it is: if...", etc.

The term sihr, which is often used in the sense of "sorcery" or "magic", denotes, primarily, "the turning of something from its proper [i.e., natural] condition of being into another condition" (Taj al-'Arus); hence, it signifies any act which causes something that is false or unreal to assume the appearance of reality. Since, however, the Qur'anic statement that "you shall be raised again after death" is not - as has been pointed out by Razi - an "act" in the proper connotation of this word, it would be illogical to assume that this statement could be characterized as "sorcery" even by those who do not believe in it. On the other hand, it is obvious that they dismiss it contemptuously as a mere "enchanting delusion" intended to prevent those who are able to do so from enjoying their worldly life to the full (Razi) or, alternatively, to induce the poor and unfortunate to remain passively satisfied with their miserable lot on earth: and this is the meaning of sihr in the above context. (Cf. 10:2 , where the epithet sahir - in the sense of "spellbinder" - is applied by unbelievers to the Prophet Muhammad.)

He is the One Who created the heavens and the earth in six periods - at the time when His Throne was rested on the water - so that He may test to find out which of you is the best in deeds. Now if you tell them:" You shall indeed be raised up after death," the unbelievers would certainly say: "This is nothing but sheer magic!"
  - Muhammad Farooq-i-Azam Malik
He is the One Who created the heavens and the earth in six Days1- and His Throne was upon the waters- in order to test which of you is best in deeds. And if you 'O Prophet' say, 'Surely you will 'all' be raised up after death,' the disbelievers will certainly say, 'That is nothing but pure magic!'
  - Mustafa Khattab

 See footnote for 7:54.

And He it is Who created the heavens and the earth in six Days and His Throne was upon the water that He might try you, which of you is best in conduct. Yet if thou (O Muhammad) sayest: Lo! ye will be raised again after death! those who disbelieve will surely say: This is naught but mere magic.
  - Marmaduke Pickthall
He it is Who created the heavens and the earth in six Days and His Throne was over the Waters that He might try you which of you is best in conduct. But if thou wert to say to them "Ye shall indeed be raised up after death" the Unbelievers would be sure to say "This is nothing but obvious sorcery!" 1501 1502 1503 1504
  - Abdullah Yusuf Ali

See n. 1031 to vii. 54.

It is scientifically correct to say that all life was evolved out of the waters, and this statement also occurs in the Qur-an, xxi. 30. Some such meaning, I think, also attaches to the Gen. i. 2. The past tense "was" refers to the time before life developed in solid forms, on land and in air.

The Creation we see around us is not idle sport or play (in Hindi, Lila) or whim on the part of Allah. It is the medium through which our spiritual life is to develop, with such free-will as we have. This life is our testing time.

The Unbelievers, who do not believe in a Future life, think all talk of it is like a sorcerer's talk, empty of reality. But in this they show their ignorance, and they are begging the question.

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11:8
وَلَئِنْ أَخَّرْنَا عَنْهُمُ ٱلْعَذَابَ إِلَىٰٓ أُمَّةٍ مَّعْدُودَةٍ لَّيَقُولُنَّ مَا يَحْبِسُهُۥٓ ۗ أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ Walain akhkharn a AAanhumu alAAa tha ba il a ommatin maAAdoodatin layaqoolunna m a ya h bisuhu al a yawma yateehim laysa ma s roofan AAanhum wa ha qa bihim m a k a noo bihi yastahzioon a
And thus it is: if We defer their suffering until a time-limit set [by Us],13 they are sure to say, "What is preventing it [from coming now]?"14 Oh, verily, on the Day when it befalls them there will be nothing to avert it from them; and they shall be overwhelmed by the very thing which they were wont to deride.15
  - Mohammad Asad

Lit., "a time computed [by Us]", i.e., the Day of Judgment: a reference to the last sentence of verse {3} above, where the Prophet is made to say, "I dread for you the suffering [which is bound to befall you] on that awesome Day!" Among the several meanings which the noun ummah comprises, that of "time" or "a period of time" is the most appropriate here (Zamakhshari, Ibn Kathir and other classical commentators).

For an explanation of this allusion to the attitude of the unbelievers, see 8:32 and 10:50 , as well as the corresponding notes; cf. also {6:57-58}. The repeated Quranic references to the above derisive query are evidently meant to show that the attitude of mind responsible for it is not restricted to an isolated historic incident (see surah {8}, note [32]) but is symptomatic of most, if not all, people "who are bent on denying the truth".

Lit., "that which they were wont to deride enfolded them (haqa bihim)". According to almost all the commentators, the use of the past tense in the verb haqa, despite the fact that it refers to the future, has the syntactic value of a stress, implying the inevitability of the happening to which it relates. (See also note [9] on 6:10 .)

And if We put off their punishment till an appointed time, they are sure to ask: "What is holding it back?" Beware! When the Day of that punishment comes, nothing will hold it back from them and they will be completely encircled by that which they are ridiculing.
  - Muhammad Farooq-i-Azam Malik
And if We delay their punishment until an appointed time, they will definitely say, 'What is holding it back?' Indeed, on the Day it overtakes them, it will not be averted from them, and they will be overwhelmed by what they used to ridicule.
  - Mustafa Khattab
And if We delay for them the doom until a reckoned time, they will surely say: What withholdeth it? Verily on the day when it cometh unto them, it cannot be averted from them, and that which they derided will surround them.
  - Marmaduke Pickthall
If We delay the Penalty for them for a definite term they are sure to say "What keeps it back?" Ah! on the day it (actually) reaches them nothing will turn it away from them and they will be completely encircled by that which they used to mock at! 1505
  - Abdullah Yusuf Ali

As much as to say: "Oh! all this talk of punishment is nonsense. There is no such thing!"

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11:9
وَلَئِنْ أَذَقْنَا ٱلْإِنسَـٰنَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَـٰهَا مِنْهُ إِنَّهُۥ لَيَـُٔوسٌ كَفُورٌ Walain a th aqn a alins a na minn a ra h matan thumma nazaAAn a h a minhu innahu layaoosun kafoor un
And thus it is: if We let man taste some of Our grace,16 and then take it away from him - behold, he abandons all hope,17 forgetting all gratitude [for Our past favours].
  - Mohammad Asad

The sequence makes it clear that the generic term "man" referred to in this and the next verse applies, primarily, to the agnostics who are either unconvinced of the existence of God or are "bent upon denying the truth"; in its wider implication, however, it applies also to those who, while believing in God, are weak in faith and therefore easily swayed by external circumstances, and particularly by whatever happens to themselves.

Lit., "he is [or "becomes"] utterly hopeless" or "despairing" (ya'us), inasmuch as he attributes his past happy state to a merely accidental chain of causes and effects - in short, to what is commonly regarded as "luck" - and not to God's grace. Hence, the term ya'us, in its Qur'anic usage, is indicative of spiritual nihilism.

If We let man taste any mercy from Us, then withdraw it from him, he becomes despairing, ungrateful.
  - Muhammad Farooq-i-Azam Malik
If We give people a taste of Our mercy then take it away from them, they become utterly desperate, ungrateful.
  - Mustafa Khattab
And if We cause man to taste some mercy from Us and afterward withdraw it from him, lo! he is despairing, thankless.
  - Marmaduke Pickthall
If We give man a taste of mercy from Ourselves and then withdraw it from him behold! he is in despair and (falls into) blasphemy. 1506
  - Abdullah Yusuf Ali

He does not realise that some kinds of chastening are good for discipline and the training of our spiritual faculties.

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11:10
وَلَئِنْ أَذَقْنَـٰهُ نَعْمَآءَ بَعْدَ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ ٱلسَّيِّـَٔاتُ عَنِّىٓ ۚ إِنَّهُۥ لَفَرِحٌ فَخُورٌ Walain a th aqn a hu naAAm a a baAAda d arr a a massathu layaqoolanna th ahaba a l ssayyi a tu AAannee innahu lafari h un fakhoor un
And thus it is: if We let him taste ease and plenty18 after hardship has visited him, he is sure to say, "Gone is all affliction from me!" - for, behold, he is given to vain exultation, and glories only in himself.19
  - Mohammad Asad

This combination of two words is necessary to bring out the full meaning of the noun na'ma' which occurs in this form in the Qur'an only once. For my rendering of la'in as "thus it is: if...", etc., see note [11] above.

Lit., "he is exultant beyond all measure, excessively self-glorifying" - i.e., he usually attributes the turn of fortune to his own good qualities and his supposed "good luck".

But if We let him taste any favor after adversity has afflicted him, then he says: "All my sorrows are gone from me," and he becomes jubilantly arrogant.
  - Muhammad Farooq-i-Azam Malik
But if We give them a taste of prosperity after being touched with adversity, they say, 'My ills are gone,' and become totally prideful and boastful,
  - Mustafa Khattab
And if We cause him to taste grace after some misfortune that had befallen him, he saith: The ills have gone from me. Lo! he is exultant, boastful;
  - Marmaduke Pickthall
But if We give him a taste of (Our) favors after adversity hath touched him He is sure to say "All evil has departed from me;" Behold! he falls into exultation and pride. 1507
  - Abdullah Yusuf Ali

He takes it as a matter of course, or as due to his own merit or cleverness! He does not realise that both in good and ill fortune there is a beneficent purpose in the Plan of Allah.

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11:11
إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ أُو۟لَـٰٓئِكَ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ Ill a alla th eena s abaroo waAAamiloo a l ssa li ha ti ol a ika lahum maghfiratun waajrun kabeer un
[And thus it is with most men -] save those who are patient in adversity and do righteous deeds: it is they whom forgiveness of sins awaits, and a great reward.
  - Mohammad Asad
The exception is for those people who are steadfast and do good deeds; they are the ones who will have forgiveness and a great reward.
  - Muhammad Farooq-i-Azam Malik
except those who patiently endure and do good. It is they who will have forgiveness and a mighty reward.
  - Mustafa Khattab
Save those who persevere and do good works. Theirs will be forgiveness and a great reward.
  - Marmaduke Pickthall
Not so do those who show patience and constancy and work righteousness; for them is forgiveness (of sins) and a great reward. 1508
  - Abdullah Yusuf Ali

Their attitude is the right one: to take ill-fortune with fortitude and good fortune with humility, and in either case go on persevering in good deeds to their fellow-creatures.

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11:12
فَلَعَلَّكَ تَارِكٌۢ بَعْضَ مَا يُوحَىٰٓ إِلَيْكَ وَضَآئِقٌۢ بِهِۦ صَدْرُكَ أَن يَقُولُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ كَنزٌ أَوْ جَآءَ مَعَهُۥ مَلَكٌ ۚ إِنَّمَآ أَنتَ نَذِيرٌ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ وَكِيلٌ FalaAAallaka t a rikun baAA d a m a yoo ha ilayka wa da iqun bihi s adruka an yaqooloo lawl a onzila AAalayhi kanzun aw j a a maAAahu malakun innam a anta na th eerun wa A ll a hu AAal a kulli shayin wakeel un
IS IT, then, conceivable [O Prophet] that thou couldst omit any part of what is being revealed unto thee [because the deniers of the truth dislike it, and] because thy heart is distressed at their saying,20 "Why has not a treasure been bestowed upon him from on high?" - or, "[Why has not] an angel come [visibly] with him?"21 [They fail to understand that] thou art only a warner, whereas God has everything in His care;22
  - Mohammad Asad

Lit., "because thy bosom is constricted [for fear] lest they say". According to all available authorities, the expression la'alla (lit., "it may well be that") at the beginning of the above sentence denotes a wrong expectation on the part of the opponents of Muhammad's message; it is, therefore, best rendered in the form of a query which implies its own denial - thus: "Is it conceivable that...", etc. As regards the expectation that the Prophet might omit a part of what was being revealed to him, it has been reported by 'Abd Allah ibn 'Abbas and other Companions (see Razi's commentary on this verse) that the pagan Quraysh demanded of the Prophet, "Bring us a revelation (kitab) which does not contain a defamation of our deities, so that we could follow thee and believe in thee."

Explaining this verse, Ibn'Abbas mentions that some of the pagan chieftains of Mecca said "O Muhammad, cause the mountains of Mecca to be turned into gold, if thou art truly an apostle of God", while others exclaimed derisively, "Bring before us angels who would bear witness to thy being a prophet!" - whereupon the above verse was revealed (Razi). Cf. 6:8 and {17:90-93}.

Sc., "and so it is He who will cause the truth to prevail". Regarding the Prophet's denial of any ability on his part to perform miracles, see 6:50 and the corresponding note [38].

O Prophet, be on your guard lest you omit to recite some things which are being revealed to you feeling distressed in your heart that they might say: "Why has no treasure been sent down to him, or why has no angel come with him?" You should know that you are nothing but a Warner! It is Allah Who is the Custodian of everything.
  - Muhammad Farooq-i-Azam Malik
Perhaps you 'O Prophet' may wish to give up some of what is revealed to you and may be distressed by it because they say, 'If only a treasure had been sent down to him, or an angel had come with him!' You are only a warner, and Allah is the Trustee of All Affairs.
  - Mustafa Khattab
A likely thing, that thou wouldst forsake aught of that which hath been revealed unto thee, and that thy breast should be straitened for it, because they say: Why hath not a treasure been sent down for him, or an angel come with him? Thou art but a warner, and Allah is in charge of all things.
  - Marmaduke Pickthall
Perchance thou mayest (feel the inclination) to give up a part of what is revealed unto thee and thy heart feeleth straitened lest they say "Why is not a treasure sent down unto him or why does not an angel come down with him? But thou art there only to warn! It is Allah that arrangeth all affairs! 1509
  - Abdullah Yusuf Ali

Every Prophet of Allah, when he not only encounters opposition, but is actually accused of falsehood and those very evils which he is protesting against, may feel inclined, in his human weakness, to ask himself the question. "Supposing I omit this little point, will Allah's Truth then be accepted more readily? Or he may think to himself, "If I had only more money to organise my campaign, or something which will draw people's attention, like the company of an angel, how much better can I push my Message?" He is told that truth must be delivered as it is revealed, even though portions of it may be unpalatable, and that resources and other means to draw people to him are beside the point. He must use just such resources and opportunities as he has, and leave the rest to Allah.

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11:13
أَمْ يَقُولُونَ ٱفْتَرَىٰهُ ۖ قُلْ فَأْتُوا۟ بِعَشْرِ سُوَرٍ مِّثْلِهِۦ مُفْتَرَيَـٰتٍ وَٱدْعُوا۟ مَنِ ٱسْتَطَعْتُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَـٰدِقِينَ Am yaqooloona iftar a hu qul fatoo biAAashri suwarin mithlihi muftaray a tin wa o dAAoo mani ista t aAAtum min dooni All a hi in kuntum sa diqeen a
and so they assert, "[Muhammad himself] has invented this [Qur'an]!"23 Say [unto them]: "Produce, then, ten surahs of similar merit, invented [by yourselves], and [to this end] call to your aid whomever you can, other than God, if what you say is true!24
  - Mohammad Asad

For my rendering of the particle am at the beginning of this sentence as "and", see surah {10}, note [61].

I.e., that a divine writ like the Qur'an could have been "invented" by a human being. Cf. 2:23 , {10:37-38} and 17:88 , as well as the corresponding notes.

Do they say: "He has made up the Qur'an himself." Say to them: "Make up ten Surahs like this and call to your aid whomsoever you can, including your gods whom you worship, besides Allah if what you say is true.
  - Muhammad Farooq-i-Azam Malik
Or do they say, 'He1 has fabricated this 'Quran'!'? Say, 'O Prophet,' 'Produce ten fabricated sûrahs like it and seek help from whoever you can- other than Allah- if what you say is true!'
  - Mustafa Khattab

 The Prophet (ﷺ).

Or they say: He hath invented it. Say: Then bring ten surahs, the like thereof, invented, and call on everyone ye can beside Allah, if ye are truthful!
  - Marmaduke Pickthall
Or they may say "He forged it." Say "Bring ye then ten Surahs forged like unto it and call (to your aid) whomsoever ye can other than Allah! if ye speak the truth! 1510
  - Abdullah Yusuf Ali

Cf. ii. 23 and x. 38.

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11:14
فَإِلَّمْ يَسْتَجِيبُوا۟ لَكُمْ فَٱعْلَمُوٓا۟ أَنَّمَآ أُنزِلَ بِعِلْمِ ٱللَّهِ وَأَن لَّآ إِلَـٰهَ إِلَّا هُوَ ۖ فَهَلْ أَنتُم مُّسْلِمُونَ Fai llam yastajeeboo lakum fa i AAlamoo annam a onzila biAAilmi All a hi waan l a il a ha ill a huwa fahal antum muslimoon a
And if they [whom you have called to your aid] are not able to help you,25 then know that [this Qur'an] has been bestowed from on high out of God's wisdom alone,26 and that there is no deity save Him. Will you, then, surrender yourselves unto Him?"
  - Mohammad Asad

Lit., "if they [i.e., your poets and wise men] do not respond to your call". Cf. 2:24 , where a similar challenge is followed by the words, "And if you cannot do it - and most certainly you cannot do it - then...", etc.

Lit., "only by God's knowledge".

But if those gods fail to answer you, then you should know that (they are false gods and that) this (Book) is revealed with the knowledge of Allah, and that there is no god but Him! Will you then become Muslims?"
  - Muhammad Farooq-i-Azam Malik
But if your helpers fail you, then know that it has been revealed with the knowledge of Allah, and that there is no god 'worthy of worship' except Him! Will you 'not' then submit 'to Allah'?
  - Mustafa Khattab
And if they answer not your prayer, then know that it is revealed only in the knowledge of Allah; and that there is no God save Him. Will ye then be (of) those who surrender?
  - Marmaduke Pickthall
"If then they (your false gods) answer not your (call) know ye that this Revelation is sent down (replete) with the knowledge of Allah and that there is no god but He! Will ye even then submit (to Islam)?"
  - Abdullah Yusuf Ali

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11:15
مَن كَانَ يُرِيدُ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَـٰلَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ Man k a na yureedu al h ay a ta a l dduny a wazeenatah a nuwaffi ilayhim aAAm a lahum feeh a wahum feeh a l a yubkhasoon a
AS FOR THOSE who care for [no more than] the life of this world and its bounties - We shall repay them in full for all that they did in this [life], and they shall not be deprived of their just due therein:
  - Mohammad Asad
Those who desire the life of this world and its splendors, they are given full reward of their deeds therein and shall not be diminished.
  - Muhammad Farooq-i-Azam Malik
Whoever desires 'only' this worldly life and its luxuries, We will pay them in full for their deeds in this life- nothing will be left out.
  - Mustafa Khattab
Whoso desireth the life of the world and its pomp, We shall repay them their deeds herein, and therein they will not be wronged.
  - Marmaduke Pickthall
Those who desire the life of the Present and its glitter to them We shall pay (the price of) their deeds therein without diminution. 1511
  - Abdullah Yusuf Ali

If worldly men desire the glitter of this world, they shall have it in full measure, but it is false glitter, and it involves the negation of that spiritual life which comes from the guidance of the inner light and from the revelation of Allah, as described in verse 17 below.

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