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Surah 13. Ar-Ra'd

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13:16
قُلْ مَن رَّبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ قُلِ ٱللَّهُ ۚ قُلْ أَفَٱتَّخَذْتُم مِّن دُونِهِۦٓ أَوْلِيَآءَ لَا يَمْلِكُونَ لِأَنفُسِهِمْ نَفْعًا وَلَا ضَرًّا ۚ قُلْ هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ أَمْ هَلْ تَسْتَوِى ٱلظُّلُمَـٰتُ وَٱلنُّورُ ۗ أَمْ جَعَلُوا۟ لِلَّهِ شُرَكَآءَ خَلَقُوا۟ كَخَلْقِهِۦ فَتَشَـٰبَهَ ٱلْخَلْقُ عَلَيْهِمْ ۚ قُلِ ٱللَّهُ خَـٰلِقُ كُلِّ شَىْءٍ وَهُوَ ٱلْوَٰحِدُ ٱلْقَهَّـٰرُ Qul man rabbu a l ssam a w a ti wa a lar d i quli All a hu qul afa i ttakha th tum min doonihi awliy a a l a yamlikoona lianfusihim nafAAan wal a d arran qul hal yastawee alaAAm a wa a lba s eeru am hal tastawee a l thth ulum a tu wa al nnooru am jaAAaloo lill a hi shurak a a khalaqoo kakhalqihi fatash a baha alkhalqu AAalayhim quli All a hu kh a liqu kulli shayin wahuwa alw ah idu alqahh a r u
Say "Who is the Sustainer of the heavens and the earth?" Say: "[It is] God." Say: "[Why,] then, do you take for your protectors, instead of Him, such as have it not within their power to bring benefit to, or avert harm from, themselves?" Say: "Can the blind and the seeing be deemed equal? - or can the depths of darkness and the light be deemed equal?" Or do they [really] believe that there are, side by side with God, other divine powers35 that have created the like of what He creates, so that this act of creation appears to them to be similar [to His]?36 Say: "God is the Creator of all things; and He is the One who holds absolute sway over all that exists."
  - Mohammad Asad

Lit., "do they assign to God partners...", etc. - i.e., beings that supposedly have a share in God's divinity and/or His creative power. (See also surah {6}, note [15].)

Although the term khalq ("creation" or "act of creation") is often used metaphorically with reference to human achievements, there is an intrinsic difference between the "creation" of an artist, a poet or a philosopher, and the act of creation as attributed to God: for whereas the human "creator" produces his work out of already-existing elements and does no more than bring those elements together in a (possibly) new combination, God alone has the power to create in the true sense of the word - that is, to bring into being something that did not exist, either in its entirety or in its components, before this particular act of creation (cf. 2:117 -"when He wills a thing to be, He but says unto it, 'Be'- and it is"). This is the significance of the allusion, in the above verse, to the erroneous belief that any other power or being could ever have "created the iike of what He creates".

Ask them: "Who is the Rabb of the heavens and the earth?" If they hesitate to respond, say: "Allah." Then ask them: "When this is the fact, why do you take other deities, besides Him, who do not control any benefit or harm even to themselves, as your protectors?" Say: "Are the blind and the seeing equal? Or can the darkness and light be equal?" If that is not so, then, have their shoraka' (other deities they worship) created any thing like His creation which has made the matter of creation doubtful for them? Say: "Allah Alone is the Creator of everything and He is the One, the Irresistible."
  - Muhammad Farooq-i-Azam Malik
Ask 'them, O Prophet', 'Who is the Lord of the heavens and the earth?' Say, 'Allah!' Ask 'them', 'Why 'then' have you taken besides Him lords who cannot even benefit or protect themselves?' Say, 'Can the blind and the sighted be equal? Or can darkness and light be equal?'1 Or have they associated with Allah partners who 'supposedly' produced a creation like His, leaving them confused between the two creations? Say, 'Allah is the Creator of all things, and He is the One, the Supreme.'
  - Mustafa Khattab

 Blindness and darkness are commonly used as an analogy for disbelief, whereas the ability to see and light refer to true faith in Allah.

Say (O Muhammad): Who is Lord of the heaven and the earth? Say: Allah! Say: Take ye then (others) beside Him for protectors, which, even for themselves, have neither benefit nor hurt? Say: Is the blind man equal to the seer, or is darkness equal to light? Or assign they unto Allah partners Who created the like of His creation so that the creation (which they made and His creation) seemed alike to them? Say: Allah is the Creator of all things, and He is the One, the Almighty.
  - Marmaduke Pickthall
Say: "Who is the Lord and Sustainer of the heavens and the earth?" Say: "It is Allah." Say: "Do ye then take (for worship) protectors other than Him such as have no power either for good or for harm to themselves?" Say: "Are the blind equal with those who see? Or the depths of darkness equal with Light?" Or do they assign to Allah partners who have created (anything) as He has created so that the creation seemed to them similar? Say: "Allah is the Creator of all things: He is the One the Supreme and Irresistible." 1828 1829 1830
  - Abdullah Yusuf Ali

The meaning of "Rabb" is explained in n. 20, to i. 2.

Cf. v. 76.

This verse may be analysed into six parts, each two parts going together like question and answer. Each except the fifth part is introduced by the word "Say", which is equivalent in old Arabic to inverted commas. The fifth part, "or do they assign .... similar?" is not introduced by "Say", because it is in the indirect form. (1) Who is the Lord and Sustainer of the Worlds? It is Allah, (2) And yet you worship other gods? No, no one can be equal to Him, any more than darkness is equal to light. (3) Your other gods have created nothing by which you can be misled? No indeed; He is the only Creator, the One and Supreme.

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13:17
أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا ۚ وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَـٰعٍ زَبَدٌ مِّثْلُهُۥ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَـٰطِلَ ۚ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً ۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ Anzala mina a l ssam a i m a an fas a lat awdiyatun biqadarih a fa i h tamala a l ssaylu zabadan r a biyan wamimm a yooqidoona AAalayhi fee a l nn a ri ibtigh a a h ilyatin aw mat a AAin zabadun mithluhu ka tha lika ya d ribu All a hu al h aqqa wa a lb at ila faamm a a l zzabadu faya th habu juf a an waamm a m a yanfaAAu a l nn a sa fayamkuthu fee alar d i ka tha lika ya d ribu All a hu alamth a l a
[Whenever] He sends down water from the sky, and [once-dry] river-beds are running high37 according to their measure, the stream carries scum on its surface;38 and, likewise, from that [metal] which they smelt in the fire in order to make ornaments or utensils, [there rises] scum. In this way does God set forth the parable of truth and falsehood: for, as far as the scum is concerned, it passes away as [does all] dross; but that which is of benefit to man abides on earth. In this way does God set forth the parables
  - Mohammad Asad

The interpolation of the adjective "once-dry" before "river-beds" (awdiyah) is necessitated by the absence of the definite article al before this noun. According to Zamakhshari, this indicates that only some of the river-beds are streaming with water while others, not affected by this particular rainfall, remain dry. It is to be borne in mind that the term wad (or wadi in popular parlance) denotes, primarily, a "water-course" or "river-bed" which is normally dry and carries water only after copious rainfalls; it is only by extension that this term is sometimes applied to an actual river.

Sc., "while the water beneath remains clear".

He sends down water from the skies and each channel starts flowing according to its measure, and then the torrent bears a swelling foam - like the scum which appears from metal which are melted in the furnace for making ornaments and utensils. By such examples Allah depicts truth and falsehood. As for the scum, it is thrown away, being worthless, but that which is useful for the mankind remains behind on the earth. In this way Allah cites examples to make His message clear.
  - Muhammad Farooq-i-Azam Malik
He sends down rain from the sky, causing the valleys to flow, each according to its capacity. The currents then carry along rising foam, similar to the slag produced from metal that people melt in the fire for ornaments or tools. This is how Allah compares truth to falsehood. The 'worthless' residue is then cast away, but what benefits people remains on the earth. This is how Allah sets forth parables.
  - Mustafa Khattab
He sendeth down water from the sky, so that valleys flow according to their measure, and the flood beareth (on its surface) swelling foam from that which they felt in the fire in order to make ornaments and tools riseth a foam like unto it thus Allah coineth (the similitude of) the true and the false. Then, as for the foam, it passeth away as scum upon the banks, while, as for that which is of use to mankind, it remaineth in the earth. Thus Allah coineth the similitudes.
  - Marmaduke Pickthall
He sends down water from the skies and the channels flow each according to its measure: but the torrent bears away the foam that mounts up to the surface. Even so from that (ore) which they heat in the fire to make ornaments or utensils therewith there is a scum likewise. Thus doth Allah (by parables) show forth Truth and Vanity: for the scum disappears like froth cast out; while that which is for the good of mankind remains on the earth. Thus doth Allah set forth parables. 1831 1832
  - Abdullah Yusuf Ali

This verse is full of parables. (1) It is Allah Who sends rain and sends it to all. See how it flows in different channels according to their capacities. Some are sluggish-, some have a swift current. Some form great rivers and irrigate wide tracts of country; some are clear crystal streams, perhaps in hilly tracts, with beds of clean pebbles which you can see through the water. Some produce delicious edible fish; and some are infested by crocodiles or injurious monsters. And there are degrees and degrees among brooks, streams, lakes, rivers, and seas. So with the rain of Allah's mercy and the knowledge and wisdom and guidance which He sends. All can receive it. Different ones will respond according to their capacities. (2) In the physical world, water is pure and beneficial. But froth and scum will gather according to local conditions. As the floods will carry off the scum and purify the water, so will the flood of Allah's spiritual mercy carry away our spiritual scum and purify the water. (3) The froth may make a greater show on the surface, but it will not last. So will there be frothy knowledge, which will disappear, but Allah's Truth will endure.

In continuation of the last note, the fourth parable is that of metal ores: (4) the ore is full of baser admixture, but the fire will separate the gold from the dross for ornaments, or (5) some metal of household utility, with which you make every-day utensils, which the fire will separate from admixtures which you do not want. So the fire of Allah's test, either by adversity or by affluence, will search out the true metal in us and reject the dross. It will show us what is valuable or what is useful, all sorts of scum and vanity which we collect and miscall knowledge.

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13:18
لِلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمُ ٱلْحُسْنَىٰ ۚ وَٱلَّذِينَ لَمْ يَسْتَجِيبُوا۟ لَهُۥ لَوْ أَنَّ لَهُم مَّا فِى ٱلْأَرْضِ جَمِيعًا وَمِثْلَهُۥ مَعَهُۥ لَٱفْتَدَوْا۟ بِهِۦٓ ۚ أُو۟لَـٰٓئِكَ لَهُمْ سُوٓءُ ٱلْحِسَابِ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمِهَادُ Lilla th eena istaj a boo lirabbihimu al h usn a wa a lla th eena lam yastajeeboo lahu law anna lahum m a fee alar d i jameeAAan wamithlahu maAAahu la i ftadaw bihi ol a ika lahum sooo al h is a bi wamaw a hum jahannamu wabisa almih a d u
of those who have responded to their Sustainer with a goodly response, and of those who did not respond to Him.39 [As for the latter,] if they possessed all that is on earth, and twice as much,40 they would surely offer it as ransom [on the Day of Judgment]:41 a most evil reckoning awaits them, and their goal is hell: and how evil a resting-place!
  - Mohammad Asad

This rendering is based on Zamakhshari's interpretation of the above passage. According to other commentators, the beginning of verse {18} is independent of the last sentence of the preceding verse, and is a new sentence, reading thus: "For those who have responded to their Sustainer there is the ultimate good (al-husna) [in store; but as for those who did not respond to Him...", etc. In my opinion, Zamakhshari's reading - in which the expression al-husna is regarded as an adjective qualifying the believers' response - is preferable inasmuch as it fully justifies the repetition of the reference to "God's parables".

Lit., "and the like of it with it".

Cf. 3:91 and the corresponding note [71].

There is an excellent reward for those who respond to the call of their Rabb. As for those who do not respond to Him - even if they had all that is in the earth, and as much besides, to offer as a ransom in order to save themselves from punishment, it would be of no use. They are the ones who will have terrible reckoning; their abode will be hell - what an evil resting place.
  - Muhammad Farooq-i-Azam Malik
Those who respond to 'the call of' their Lord will have the finest reward. As for those who do not respond to Him, even if they were to possess everything in the world twice over, they would certainly offer it to ransom themselves. They will face strict judgment, and Hell will be their home. What an evil place to rest!
  - Mustafa Khattab
For those who answered Allah's call is bliss; and for those who answered not His call, if they had all that is in the earth, and therewith the like thereof, they would proffer it as ransom. Such will have a woeful reckoning, and their habitation will be hell, a dire abode.
  - Marmaduke Pickthall
For those who respond to their Lord are (all) good things. But those who respond not to Him even if they had all that is in the heavens and on earth and as much more (in vain) would they offer it for ransom. For them will the reckoning be terrible: their abode will be Hell what a bed of misery! 1833
  - Abdullah Yusuf Ali

Cf. iii. 91 and x. 54.

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13:19
أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ٱلْحَقُّ كَمَنْ هُوَ أَعْمَىٰٓ ۚ إِنَّمَا يَتَذَكَّرُ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ Afaman yaAAlamu annam a onzila ilayka min rabbika al h aqqu kaman huwa aAAm a innam a yata th akkaru oloo alalb a b i
CAN, THEN, he who knows that whatever has been bestowed from on high upon thee by thy Sustainer is the truth be deemed equal to one who is blind? Only they who are endowed with insight keep this in mind:
  - Mohammad Asad
How can the one who knows that which has been revealed to you from your Rabb is the Truth, be like the one who is blind to this fact? Only those who use their common sense benefit from this reminder.
  - Muhammad Farooq-i-Azam Malik
Can the one who knows that your Lord's revelation to you 'O Prophet' is the truth be like the one who is blind? None will be mindful 'of this' except people of reason.
  - Mustafa Khattab
Is he who knoweth that what is revealed unto thee from thy Lord is the truth like him who is blind? But only men of understanding heed;
  - Marmaduke Pickthall
Is then one who doth know that that which hath been revealed unto these from thy Lord is the Truth like one who is blind? It is those who are endued with understanding that receive admonition 1834
  - Abdullah Yusuf Ali

In this section the contrast between Faith and Righteousness on the one hand and Infidelity and Evil on the other is set out. The righteous man is known as one who (1) receives admonition; (2) is true to his covenants; (3) follows the universal Religion of Faith and Practice joined together; (4) is patient and persevering in seeking Allah; and in practical matters he is known to be; (5) regular in prayer; (6) generous in true charity, whether open or secret; and (7) not revengeful, but anxious to turn off evil with good, thus breaking the chain of evil which tends to perpetuate itself.

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13:20
ٱلَّذِينَ يُوفُونَ بِعَهْدِ ٱللَّهِ وَلَا يَنقُضُونَ ٱلْمِيثَـٰقَ Alla th eena yoofoona biAAahdi All a hi wal a yanqu d oona almeeth a q a
they who are true to their bond with God and never break their covenant;42
  - Mohammad Asad

The "covenant" is, in this context, a general term embracing the spiritual obligations arising from one's faith in God and the moral and social obligations, resulting from that faith, towards one's fellow-men (Zamakhshari); see in this connection the first sentence of 5:1 (where the term 'aqd is used) and the corresponding note [1]. As regards my rendering of 'ahd Allah as "bond with God", see surah {2}, note [19].

They are the ones who fulfill their covenant with Allah and do not break their pledge;
  - Muhammad Farooq-i-Azam Malik
'They are' those who honour Allah's covenant, never breaking the pledge;
  - Mustafa Khattab
Such as keep the pact of Allah, and break not the covenant;
  - Marmaduke Pickthall
Those who fulfil the Covenant of Allah and fail not in their plighted word;
  - Abdullah Yusuf Ali

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13:21
وَٱلَّذِينَ يَصِلُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوٓءَ ٱلْحِسَابِ Wa a lla th eena ya s iloona m a amara All a hu bihi an yoo s ala wayakhshawna rabbahum wayakh a foona sooa al h is a b i
and who keep together what God has bidden to be joined,43 and stand in awe of their Sustainer and fear the most evil reckoning [which awaits such as do not respond to Him];
  - Mohammad Asad

This refers to all ties arising from human relationships - e.g., the bonds of family, responsibility for orphans and the poor, the mutual rights and duties of neighbours - as well as the spiritual and practical bonds which ought to exist between all who belong to the brotherhood of Islam (cf. 8:75 and the corresponding notes). In its widest sense, the phrase "what God has bidden to be joined" applies to the spiritual obligation, on the part of man, to remain conscious of the unity of purpose underlying all of God's creation, and hence - according to Razi - man's moral duty to treat all living beings with love and compassion.

and they are the ones who join together what Allah has commanded to be joined, who fear their Rabb and are afraid of the terrible reckoning;
  - Muhammad Farooq-i-Azam Malik
and those who maintain whatever 'ties' Allah has ordered to be maintained, stand in awe of their Lord, and fear strict judgment.
  - Mustafa Khattab
Such as unite that which Allah hath commanded should be joined, and fear their Lord, and dread a woeful reckoning.
  - Marmaduke Pickthall
Those who join together those things which Allah hath commanded to be joined hold their Lord in awe and fear the terrible reckoning; 1835
  - Abdullah Yusuf Ali

That is, join faith with practice, love of God with love of man, and respect for all Prophets alike, i.e., follow the right Religion, and not odd bits of it.

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13:22
وَٱلَّذِينَ صَبَرُوا۟ ٱبْتِغَآءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَنفَقُوا۟ مِمَّا رَزَقْنَـٰهُمْ سِرًّا وَعَلَانِيَةً وَيَدْرَءُونَ بِٱلْحَسَنَةِ ٱلسَّيِّئَةَ أُو۟لَـٰٓئِكَ لَهُمْ عُقْبَى ٱلدَّارِ Wa a lla th eena s abaroo ibtigh a a wajhi rabbihim waaq a moo a l ss al a ta waanfaqoo mimm a razaqn a hum sirran waAAal a niyatan wayadraoona bi a l h asanati a l ssayyiata ol a ika lahum AAuqb a a l dd a r i
and who are patient in adversity out of a longing for their Sustainer's countenance, and are constant in prayer, and spend on others, secretly and openly, out of what We provide for them as sustenance, and [who] repel evil with good.44 It is these that shall find their fulfilment in the hereafter:45
  - Mohammad Asad

Some of the commentators take this to mean that "if they have committed a sin, they repel it [i.e., its effect] by repentance" (Ibn Kaysan, as quoted by Zamakhshari), while others think that the "repelling" connotes the doing of a good deed in atonement of a - presumably unintentional - bad deed (Razi), or that it refers to endeavours to set evil situations to rights by word or deed (an alternative interpretation mentioned by Zamakhshari). But the great majority of the classical commentators hold that the meaning is "they repay evil with good"; thus Al-Hasan al-Basri (as quoted by Baghawi, Zamakhshari and Razi): "When they are deprived [of anything], they give; and when they are wronged, they forgive." Tabari's explanation is very similar: "They repel the evil done to them by doing good to those who did it"; and "they do not repay evil with evil, but repel it by [doing] good". See also {41:34-36}.

Lit., "For them there will be the end-result [or "fulfilment"] of the [ultimate] abode". The noun 'uqba is regarded by almost all the philological authorities as synonymous with 'aqibah ("consequence" or "end" or "end-result"; hence also "recompense" and, tropically, "destiny" or "fulfilment"). The term ad-dar stands for ad-dar al-akhirah, "the ultimate abode", i.e., life in the hereafter.

also they are the ones who are patient, seek the pleasure of their Rabb, establish Salah, spend secretly and openly out of the sustenance which We have provided for them, and repel evil with good - they are the ones for whom there is the home of the hereafter
  - Muhammad Farooq-i-Azam Malik
And 'they are' those who endure patiently, seeking their Lord's pleasure,1 establish prayer, donate from what We have provided for them- secretly and openly- and respond to evil with good. It is they who will have the ultimate abode:
  - Mustafa Khattab

 lit., seeking their Lord’s Face.

Such as persevere in seeking their Lord's countenance and are regular in prayer and spend of that which We bestow upon them secretly and openly, and overcome evil with good. Theirs will be the sequel of the (heavenly) Home.
  - Marmaduke Pickthall
Those who patiently persevere seeking the countenance their Lord; establish regular prayers; spend out of (the gifts) We have bestowed for their sustenance secretly and openly; and turn off Evil with good: for such there is the final attainment of the (Eternal) Home 1836
  - Abdullah Yusuf Ali

Their journey in this life was at best a sojourn. The Heaven is their eternal Home, which is further prefigured in the two following verses.

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13:23
جَنَّـٰتُ عَدْنٍ يَدْخُلُونَهَا وَمَن صَلَحَ مِنْ ءَابَآئِهِمْ وَأَزْوَٰجِهِمْ وَذُرِّيَّـٰتِهِمْ ۖ وَٱلْمَلَـٰٓئِكَةُ يَدْخُلُونَ عَلَيْهِم مِّن كُلِّ بَابٍ Jann a tu AAadnin yadkhuloonah a waman s ala h a min a b a ihim waazw a jihim wa th urriyy a tihim wa a lmal a ikatu yadkhuloona AAalayhim min kulli b a b in
gardens of perpetual bliss, which they shall enter together with the righteous from among their parents, their spouses, and their offspring;46 and the angels will come unto them from every gate [and will say]:
  - Mohammad Asad

As I have pointed out in several places, the term zawj denotes "a pair" or "a couple" as well as each of the components of a couple - i.e., with reference to human couples, "a spouse": hence it signifies either "husband" or "wife". Similarly, the term aba' (lit., "fathers" or "forefathers") usually denotes both fathers and mothers, i.e., "parents"; and this is, according to Zamakhshari, the meaning in this instance. - As regards the expression 'adn, rendered by me as "perpetual bliss". see note on [38:50]. the earliest instance of the Qur'anic use of this term.

- the Paradise of perpetual bliss: they will enter into it along with their righteous forefathers, their spouses and their descendants. The angels will come to welcome them from every side,
  - Muhammad Farooq-i-Azam Malik
the Gardens of Eternity, which they will enter along with the righteous among their parents, spouses, and descendants. And the angels will enter upon them from every gate, 'saying,'
  - Mustafa Khattab
Gardens of Eden which they enter, along with all who do right of their fathers and their helpmeets and their seed. The angels enter unto them from every gate.
  - Marmaduke Pickthall
Gardens of perpetual bliss: they shall enter there as well as the righteous among their fathers their spouses and their offspring: and angels shall enter unto them from every gate (with the salutation): 1837
  - Abdullah Yusuf Ali

The relationships of this life are temporal, but love in righteousness is eternal.

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13:24
سَلَـٰمٌ عَلَيْكُم بِمَا صَبَرْتُمْ ۚ فَنِعْمَ عُقْبَى ٱلدَّارِ Sal a mun AAalaykum bim a s abartum faniAAma AAuqb a a l dd a r i
"Peace be upon you, because you have persevered!" How excellent, then, this fulfilment in the hereafter!
  - Mohammad Asad
saying: "Peace be upon you for all that you steadfastly endured in the world. Now! How excellent will be the home of the hereafter!"
  - Muhammad Farooq-i-Azam Malik
'Peace be upon you for your perseverance. How excellent is the ultimate abode!'
  - Mustafa Khattab
(Saying): Peace be unto you because ye persevered. Ah, passing sweet will be the sequel of the (heavenly) Home.
  - Marmaduke Pickthall
"Peace unto you for that ye persevered in patience! Now how excellent is the final Home!"
  - Abdullah Yusuf Ali

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13:25
وَٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَـٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۙ أُو۟لَـٰٓئِكَ لَهُمُ ٱللَّعْنَةُ وَلَهُمْ سُوٓءُ ٱلدَّارِ Wa a lla th eena yanqu d oona AAahda All a hi min baAAdi meeth a qihi wayaq t aAAoona m a amara All a hu bihi an yoo s ala wayufsidoona fee alar d i ol a ika lahumu allaAAnatu walahum sooo a l dd a r i
But as for those who break their bond with God after it has been established [in their nature],47 and cut asunder what God has bidden to be joined, and spread corruption on earth - their due is rejection [by God],48 and theirs is a most evil fate [in the life to come].
  - Mohammad Asad

Lit., "after its establishment (mithaq)". For a full explanation of the expression "bond with God" and of my interpolation, between brackets, of the words "in their nature", see surah {2}, note [19].

The Qur'anic term la'nah - usually but inexactly translated as "curse" (and popularly used in this sense in post-classical Arabic parlance) - denotes "banishment" or "alienation" (ib'ad), i.e., from all that is good (Lisan al-'Arab). Whenever it is attributed in the Qur'an to God with reference to a sinner, it signifies the latter's "exclusion from God's grace" or his "rejection by God". In the present context, this meaning is reinforced by the subsequent reference to "a most evil fate" (lit., "abode") in afterlife. - For an explanation of the phrase "what God has bidden to be joined", see note [43] above.

As for those who break their covenant with Allah after confirming it and cut asunder what Allah has commanded to be joined and create mischief in the land, they are the ones on whom there shall be a curse and they are the ones who will have a terrible home.
  - Muhammad Farooq-i-Azam Malik
And those who violate Allah's covenant after it has been affirmed, break whatever 'ties' Allah has ordered to be maintained, and spread corruption in the land- it is they who will be condemned and will have the worst abode.1
  - Mustafa Khattab

 i.e., the Hellfire.

And those who break the covenant of Allah after ratifying it, and sever that which Allah hath commanded should be joined, and make mischief in the earth: theirs is the curse and theirs the ill abode.
  - Marmaduke Pickthall
But those who break the Covenant of Allah after having plighted their word thereto and cut asunder those things which Allah has commanded to be joined and work mischief in the land on them is the Curse; for them is the terrible Home! 1838 1839
  - Abdullah Yusuf Ali

This is the opposite of the things explained in xiii. 21 above, n. 1835.

This is in contrast to the state of the blessed, described in xiii. 22-24 above, The Curse is the opposite of the Bliss, and the Terrible Home is the opposite of the Eternal Home, the Gardens of perpetual bliss.

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13:26
ٱللَّهُ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ وَفَرِحُوا۟ بِٱلْحَيَوٰةِ ٱلدُّنْيَا وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا فِى ٱلْـَٔاخِرَةِ إِلَّا مَتَـٰعٌ All a hu yabsu t u a l rrizqa liman yash a o wayaqdiru wafari h oo bi a l h ay a ti a l dduny a wam a al h ay a tu a l dduny a fee al a khirati ill a mat a AA un
GOD GRANTS abundant sustenance, or gives it in scant measure, unto whomever He wills; and they [who are given abundance] rejoice in the life of this world - even though, as compared with the life to come, the life of this world is nought but a fleeting pleasure.
  - Mohammad Asad
Allah grants abundantly His provisions to whom He will and sparingly to whom He pleases. The unbelievers rejoice in the life of this world: but brief indeed is the comfort of this worldly life as compared to the life of the hereafter.
  - Muhammad Farooq-i-Azam Malik
Allah gives abundant or limited provisions to whoever He wills. And the disbelievers become prideful of 'the pleasures of' this worldly life. But the life of this world, compared to the Hereafter, is nothing but a fleeting enjoyment.
  - Mustafa Khattab
Allah enlargeth livelihood for whom He will, and straiteneth (it for whom He will); and they rejoice in the life of the world, whereas the life of the world is but brief comfort as compared with the Hereafter.
  - Marmaduke Pickthall
Allah doth enlarge or grant by (strict) measure the Sustenance (which He giveth) to whom so He pleaseth. (The worldly) rejoice in the life of this world: but the life of this world is but little comfort in the Hereafter. 1840 1841
  - Abdullah Yusuf Ali

Allah, the Sustainer and Cherisher of all His creatures, gives sustenance to all. To some He grants it in abundance; to others He gives it in strict measure. No one can question Him, for His Will is supreme, and it is the measure of all good.

Cf. ix. 38. The meaning here may also be: This present life is just a furniture, a convenience, a stepping stone, a probation, for the life to come. In itself it is less important than the Hereafter.

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13:27
وَيَقُولُ ٱلَّذِينَ كَفَرُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِۦ ۗ قُلْ إِنَّ ٱللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهْدِىٓ إِلَيْهِ مَنْ أَنَابَ Wayaqoolu alla th eena kafaroo lawl a onzila AAalayhi a yatun min rabbihi qul inna All a ha yu d illu man yash a o wayahdee ilayhi man an a b a
NOW THOSE who are bent on denying the truth [of the Prophet's message] say, "Why has no miraculous sign ever been bestowed upon him from on high by his Sustainer?"49 Say: "Behold, God lets go astray him who wills [to go astray],50 just as He guides unto Himself all who turn unto Him -
  - Mohammad Asad

See verse {7} of this surah and the corresponding note [16]. The repetition of this question at this place points to its connection with the reference to "those who break their bond with God after it has been established [in their nature]" in verse {25} above (elucidated in note [19] on 2:27 ). The abandonment of their original, innate faculty to realize the existence of God and their own dependence on His guidance - caused by their utter immersion in the passing pleasures of this world's life - makes it impossible for "those who are bent on denying the truth" to sense the breath of the divine in the message propounded to them by Muhammad: and so they refuse to accept it as true unless it is supported by an outward "miracle". (See in this connection note [94] on 6:109 .)

Or: "God lets go astray whomever He wills". Regarding the rendering adopted by me, see surah {14}, note [4].

The unbelievers say: "Why has no sign been sent down to him (Muhammad) from his Rabb?" Say: "In fact Allah lets him go astray who wants, and guides to Himself those who turn to Him
  - Muhammad Farooq-i-Azam Malik
The disbelievers say, 'If only a sign could be sent down to him from his Lord.'1 Say, 'O Prophet,' 'Indeed, Allah leaves to stray whoever He wills, and guides to Himself whoever turns to Him-
  - Mustafa Khattab

 The disbelievers demanded a tangible miracle such as the staff of Moses.

Those who disbelieve say: If only a portent were sent down upon him from his Lord! Say: Lo! Allah sendeth whom He will astray, and guideth unto Himself all who turn (unto Him),
  - Marmaduke Pickthall
The Unbelievers say: "Why is not a Sign sent down to him from his Lord?" Say: "Truly Allah leaveth to stray whom He will; but He guideth to Himself those who turn to Him in penitence 1842
  - Abdullah Yusuf Ali

The question is repeated from xiii. 7 above; for the line of reasoning there suggested in answer is now completed, and another line of reasoning is now taken up. Allah provides every guidance for those who turn to Him in penitence, but He will leave those to wander astray who deliberately close their eyes and their hearts to His grace and the comfort that comes from remembering Him and celebrating His praises.

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13:28
ٱلَّذِينَ ءَامَنُوا۟ وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ ٱللَّهِ ۗ أَلَا بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ Alla th eena a manoo wata t mainnu quloobuhum bi th ikri All a hi al a bi th ikri All a hi ta t mainnu alquloob u
those who believe, and whose hearts find their rest in the remembrance of God - for, verily, in the remembrance of God [men's] hearts do find their rest -:
  - Mohammad Asad
- such are the ones who have believed and whose hearts find satisfaction in the remembrance of Allah. Beware! It is the remembrance of Allah which provides tranquility to the hearts.
  - Muhammad Farooq-i-Azam Malik
those who believe and whose hearts find comfort in the remembrance of Allah. Surely in the remembrance of Allah do hearts find comfort.
  - Mustafa Khattab
Who have believed and whose hearts have rest in the remembrance of Allah. Verily in the remembrance of Allah do hearts find rest!
  - Marmaduke Pickthall
"Those who believe and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction. 1843
  - Abdullah Yusuf Ali

The Sign or Miracle is not something external: it is something internal, something in your mind, heart, and soul. It depends on your inner spiritual experience. If you turn to Allah, that light, that experience, will come. If you do not, Allah will not force you.

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13:29
ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ طُوبَىٰ لَهُمْ وَحُسْنُ مَـَٔابٍ Alla th eena a manoo waAAamiloo a l ssa li ha ti t oob a lahum wa h usnu ma a b in
[and so it is that] they who attain to faith and do righteous deeds are destined for happiness [in this world] and the most beauteous of all goals [in the life to come]!"
  - Mohammad Asad
As for those who believe and do good deeds, for them there will be prosperity and a beautiful place of final return."
  - Muhammad Farooq-i-Azam Malik
Those who believe and do good, for them will be bliss and an honourable destination.'
  - Mustafa Khattab
Those who believe and do right: Joy is for them, and bliss (their) journey's end.
  - Marmaduke Pickthall
"For those who believe and work righteousness is (every) blessedness and a beautiful place of (final) return." 1844
  - Abdullah Yusuf Ali

"Blessedness": Tuba: an internal state of satisfaction, an inward joy which is difficult to describe in words, but which reflects itself in the life of the good man, through good and ill fortune, through good report and evil. And then, there is always the final goal to which his eyes are turned, the beautiful Home of rest in the Hereafter, after this life's struggles are over. That goal is Allah Himself.

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13:30
كَذَٰلِكَ أَرْسَلْنَـٰكَ فِىٓ أُمَّةٍ قَدْ خَلَتْ مِن قَبْلِهَآ أُمَمٌ لِّتَتْلُوَا۟ عَلَيْهِمُ ٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ وَهُمْ يَكْفُرُونَ بِٱلرَّحْمَـٰنِ ۚ قُلْ هُوَ رَبِّى لَآ إِلَـٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ Ka tha lika arsaln a ka fee ommatin qad khalat min qablih a omamun litatluwa AAalayhimu alla th ee aw h ayn a ilayka wahum yakfuroona bi al rra h m a ni qul huwa rabbee l a il a ha ill a huwa AAalayhi tawakkaltu wailayhi mat a b i
Thus51 have We raised thee [O Muhammad] as Our Apostle amidst a community [of unbelievers] before whose time [similar] communities have come and gone,52 so that thou might propound to them what We have revealed unto thee: for [in their ignorance] they deny the Most Gracious!53 Say: "He is my Sustainer. There is no deity save Him. In Him have I placed my trust, and unto Him is my recourse!"
  - Mohammad Asad

Most of the commentators explain the "thus" or "thus it is" (kadhalika) as referring to the earlier prophets, namely, "Thus, [or "in like manner"] as We sent prophets before thee, O Muhammad, We have now sent thee...", etc. It seems to me, however, that this speculative interpolation is unnecessary, and that the adverb "thus" connects directly with the preceding statement that God "guides unto Himself all who turn unto Him": in other words, the "thus" qualifies Muhammad's mission as an instrument of God's guidance. (This is, apparently, how Tabari understands the above phrase.)

Lit., "before whom [other] communities have passed away": an indirect reference to the continuity of prophetic revelation before and up to the time of the Last Prophet Muhammad (Zamakhshari, Razi). The interpolation of the words "of unbelievers" is based on Ibn Kathir's commentary on this verse, whereas my rendering of arsalnaka (lit., "We have sent thee") as "We have raised thee as Our Apostle" is necessitated, in English, by the subsequent preposition "amidst".

I.e., by refusing to acknowledge His existence, or by rejecting His guidance, or by ascribing divine qualities to other beings or forces side by side with Him.

O Muhammad! We have sent you among a nation before whom other nations have passed away; so that you may recite to them Our revelations which We have sent down to you; yet they are rejecting the Compassionate (Allah). Say: "He is my Rabb! There is no god but Him. In Him I have put my trust and to Him shall I return."
  - Muhammad Farooq-i-Azam Malik
And so We have sent you 'O Prophet' to a community, like 'We did with' earlier communities, so that you may recite to them what We have revealed to you. Yet they deny the Most Compassionate.1 Say, 'He is my Lord! There is no god 'worthy of worship' except Him. In Him I put my trust, and to Him I turn 'in repentance'.'
  - Mustafa Khattab

 See 17:110 and 25:60.

Thus We send thee (O Muhammad) unto a nation, before whom other nations have passed away, that thou mayst recite unto them that which We have inspired in thee, while they are disbelievers in the Beneficent. Say: He is my Lord; there is no God save Him. In Him do I put my trust and unto Him is my recourse.
  - Marmaduke Pickthall
Thus have We sent thee amongst a People before whom (long since) have (other) Peoples (gone and) passed away; in order that thou mightest rehearse unto them what We send down unto thee by inspiration; yet do they reject (Him) the Most Gracious! Say: "He is my Lord! There is no god but He! On Him is my trust and to Him do I turn!" 1845 1846
  - Abdullah Yusuf Ali

Our Prophet came later in time than other Prophets, to complete their Message and universalise Religion. And certainly it is after his age that the process of the unification of the world began. That process is not complete yet, but is proceeding apace.

Faith tells us that no amount of opposition from Unbelievers can ever stop Allah's Plan.

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13:31
وَلَوْ أَنَّ قُرْءَانًا سُيِّرَتْ بِهِ ٱلْجِبَالُ أَوْ قُطِّعَتْ بِهِ ٱلْأَرْضُ أَوْ كُلِّمَ بِهِ ٱلْمَوْتَىٰ ۗ بَل لِّلَّهِ ٱلْأَمْرُ جَمِيعًا ۗ أَفَلَمْ يَا۟يْـَٔسِ ٱلَّذِينَ ءَامَنُوٓا۟ أَن لَّوْ يَشَآءُ ٱللَّهُ لَهَدَى ٱلنَّاسَ جَمِيعًا ۗ وَلَا يَزَالُ ٱلَّذِينَ كَفَرُوا۟ تُصِيبُهُم بِمَا صَنَعُوا۟ قَارِعَةٌ أَوْ تَحُلُّ قَرِيبًا مِّن دَارِهِمْ حَتَّىٰ يَأْتِىَ وَعْدُ ٱللَّهِ ۚ إِنَّ ٱللَّهَ لَا يُخْلِفُ ٱلْمِيعَادَ Walaw anna qur a nan suyyirat bihi aljib a lu aw qu tt iAAat bihi alar d u aw kullima bihi almawt a bal lill a hi alamru jameeAAan afalam yayasi alla th eena a manoo an law yash a o All a hu lahad a a l nn a sa jameeAAan wal a yaz a lu alla th eena kafaroo tu s eebuhum bim a s anaAAoo q a riAAatun aw ta h ullu qareeban min d a rihim h att a yatiya waAAdu All a hi inna All a ha l a yukhlifu almeeAA a d a
Yet even if [they should listen to] a [divine] discourse by which mountains could be moved, or the earth cleft asunder, or the dead made to speak - [they who are bent on denying the truth would still refuse to believe in it]!54 Nay, but God alone has the power to decide what shall be.55 Have, then, they who have attained to faith not yet come to know that, had God so willed, He would indeed have guided all mankind aright?56 But as for those who are bent on denying the truth - in result of their [evil] deeds, sudden calamities will always befall them or will alight close to their homes;57 [and this will continue] until God's promise [of resurrection] is fulfilled: verily, God never fails to fulfil His promise!
  - Mohammad Asad

The sentence added by me between brackets corresponds to the interpretation given to the above passage by Tabari and also by Az-Zajjaj (as quoted by Razi and - without the mention of Az-Zajjaj by name - by Baghawi and Zamakhshari as well); cf. {6:109-111}.

Lit., "God's alone is all [power of] command": i.e., no "miraculous sign" can ever convince those whose hearts God has "sealed" in consequence of their "breaking their bond with Him" (see surah {2}, notes [7] and [19]).

The meaning is that God grants man the freedom to choose between right and wrong: "He guides unto Himself all who turn unto Him" (verse {27} above) and "are true to their bond with God" (verse {20}); on the other hand, He withholds His guidance from "the iniquitous, who break their bond with God" ({2:26-27}). See also the last sentence of 6:149 and the corresponding note [143].

Lit., "a sudden calamity (qari'ah) will not cease (la yazal) to befall them or to alight close to their home". However, since this phrase connotes repetition and continuity, the singular form of the noun qari'ah has here obviously a cumulative sense - namely, an unceasing succession of social catastrophes, fratricidal wars and mutual deprivations which, in consequence of their deliberate disregard of all spiritual values, will directly befall "those who are bent on denying the truth" (alladhina kafaru), or will, indirectly, cause them to suffer by affecting their whole organic environment: and this, to my mind, is the meaning of the phrase "or will alight close to their homes". (Cf. in this connection 5:33 and the corresponding notes, especially note [45].)

Even if there were a Qur'an that could move mountains, cleft the earth asunder or make the dead speak (do you think the result would have been different?) Surely all things are subject to Allah's command. Have not yet the believers been satisfied that if Allah wanted, He would have certainly guided the whole of mankind? As for the unbelievers, the disaster will not cease to afflict them every now and then or to crouch at their very doorsteps because of their misdeeds, until the promise of Allah is fulfilled; surely Allah will not fail His promise.
  - Muhammad Farooq-i-Azam Malik
If there were a recitation that could cause mountains to move, or the earth to split, or the dead to speak, 'it would have been this Quran'. But all matters are by Allah's Will. Have the believers not yet realized that had Allah willed, He could have guided all of humanity? And disasters will continue to afflict the disbelievers or strike close to their homes for their misdeeds, until Allah's promise comes to pass. Surely Allah never fails in His promise.
  - Mustafa Khattab
Had it been possible for a Lecture to cause the mountains to move, or the earth to be torn asunder, or the dead to speak, (this Quran would have done so). Nay, but Allah's is the whole command. Do not those who believe know that, had Allah willed, He could have guided all mankind? As for those who disbelieve, disaster ceaseth not to strike them because of what they do, or it dwelleth near their home until the threat of Allah come to pass. Lo! Allah faileth not to keep the tryst.
  - Marmaduke Pickthall
If there were a Qur'an with which mountains were moved or the earth were cloven asunder or the dead were made to speak (this would be the one!) But truly the Command is with Allah in things! Do not the Believers know that had Allah (so) willed He could have guided all mankind (to the Right)? But the Unbelievers never will disaster cease to seize them for their (ill) deeds or to settle close to their homes until the Promise of Allah come to pass for verily Allah will not fail in His promise. 1847 1848
  - Abdullah Yusuf Ali

Everything is possible and in Allah's power. His Plan is beneficient and all-embracing. But it is not for His creatures to dictate to Him, or demand what He should do, or how He should do it. The Command is with Allah in all things. The Believers know His omnipotence, and they also know that He will order His world for the best.

Let not the Unbelievers think that if they seem to prosper for a time, that is the end of the matter. They are warned about three things. (1) their ill deeds must carry evil consequences for them all the time, though they may not perceive them for a certain time. (2) Their homes, their places of resort, the circles in which they move, will also be haunted by their ill deeds and their consequences. For evil makes a complex of its environment. The walls of Jericho, when they fall, must bring down all Jericho in its ruins. (3) The ultimate Disaster, the final Reckoning, must come, for Allah never fails in His promise. True values must eventually be restored: the good to the good, and the evil to the evil, The Commentators draw illustrations from the life of the Prophet, his exile from Makkah, and his restoration. A similar miracle works in all history. But the Command is with Allah.

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13:32
وَلَقَدِ ٱسْتُهْزِئَ بِرُسُلٍ مِّن قَبْلِكَ فَأَمْلَيْتُ لِلَّذِينَ كَفَرُوا۟ ثُمَّ أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ عِقَابِ Walaqadi istuhzia birusulin min qablika faamlaytu lilla th eena kafaroo thumma akha th tuhum fakayfa k a na AAiq a b i
And, indeed, [even] before thy time have [God's] apostles been derided, and for a while I gave rein to those who were [thus] bent on denying the truth: but then I took them to task - and how awesome was My retribution!
  - Mohammad Asad
Rasools have been mocked before you (O Muhammad), but I always gave respite to the unbelievers and finally I seized them, so see how terrible was My requital!
  - Muhammad Farooq-i-Azam Malik
Other messengers had already been ridiculed before you, but I delayed the disbelievers 'for a while' then seized them. And how 'horrible' was My punishment!
  - Mustafa Khattab
And verily messengers (of Allah) were mocked before thee, but long I bore with those who disbelieved. At length I seized them, and how (awful) was My punishment!
  - Marmaduke Pickthall
Mocked were (many) Apostles before thee: but I granted respite to the Unbelievers and finally I punished them; then how (terrible) was My requital! 1849 1850
  - Abdullah Yusuf Ali

Cf. vi. 10.

The punishment was in many cases deferred. But when it did come, how terrible and exemplary it was!

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13:33
أَفَمَنْ هُوَ قَآئِمٌ عَلَىٰ كُلِّ نَفْسٍۭ بِمَا كَسَبَتْ ۗ وَجَعَلُوا۟ لِلَّهِ شُرَكَآءَ قُلْ سَمُّوهُمْ ۚ أَمْ تُنَبِّـُٔونَهُۥ بِمَا لَا يَعْلَمُ فِى ٱلْأَرْضِ أَم بِظَـٰهِرٍ مِّنَ ٱلْقَوْلِ ۗ بَلْ زُيِّنَ لِلَّذِينَ كَفَرُوا۟ مَكْرُهُمْ وَصُدُّوا۟ عَنِ ٱلسَّبِيلِ ۗ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ Afaman huwa q a imun AAal a kulli nafsin bim a kasabat wajaAAaloo lill a hi shurak a a qul sammoohum am tunabbioonahu bim a l a yaAAlamu fee alar d i am bi th a hirin mina alqawli bal zuyyina lilla th eena kafaroo makruhum wa s uddoo AAani a l ssabeeli waman yu d lili All a hu fam a lahu min h a d in
IS, THEN, HE who has every living being58 in His almighty care, [dealing with each] according to what it deserves59 - [is, then, He like anything else that exists]? And yet, they ascribe to other beings a share in God's divinity! Say: "Give them any name [you please]:60 but do you [really think that you could] inform Him of anything on earth that He does not know - or [do you] but play with words?"61 Nay, goodly seems their false imagery62 to those who are bent on denying the truth, and so they are turned away from the [right] path: and he whom God lets go astray can never find any guide.63
  - Mohammad Asad

The term nafs has here apparently the general meaning of "soul" or "living being", applying both to humans and animals.

Lit., "what it has acquired" - i.e., according to the exigencies of its life, and - in the case of a human being - according to his or her moral deserts as well.

Lit., "Name them!" Most of the commentators explain this phrase as an expression of utter contempt for those allegedly "divine" beings: i.e., "they are so unreal and meaningless as not to deserve even a name". It is also conceivable that we have here an echo of the statement, to be found in 7:71 , 12:40 and 53:23 , to the effect that those false objects of worship are but "[empty] names which you have invented". However, in view of the next sentence - which refers to God's omniscience and is similar to 10:18 , where imaginary "intercessors" are explicitly mentioned - it is possible to interpret the above phrase still more precisely, viz., "Call them 'divine intercessors', if you so like: but...", etc. (According to Zamakhshari, the particle am, which usually denotes "or", stands here for bal, "nay, but" or simply "but".)

Lit., "or [do you say this] in the outward appearance (bi-zahir) of a saying". Cf. the second part of 10:18 (preceded by a reference to deified "intercessors") and the corresponding note [27].

Lit., "their cunning [or "artful"] device (makr)": but since, as Tabari points out, this term relates here mainly to conscious shirk ("the attribution of divine qualities to aught but God") and, hence, to false religious ideas in general, it can be suitably rendered as above.

See surah {7}, note [152], and surah {14}, note [4].

What! Are they so audacious that they ascribe partners to Allah, Who watches minutely over each and every soul and knows all that it does? O Prophet ask them: If Allah Himself has set them up as His partners then tell me their names! Do you mean to inform Him of something new that He Himself does not know on this earth, or do you merely utter empty words?" Nay! Indeed their foul devices seem fair to the unbelievers, for they have been debarred from the Right Way; and there is none to guide those whom Allah has let go astray.
  - Muhammad Farooq-i-Azam Malik
Is 'there any equal to' the Vigilant One Who knows what every soul commits? Yet the pagans have associated others with Allah 'in worship'. Say, 'O Prophet,' 'Name them! Or do you 'mean to' inform Him of something He does not know on the earth? Or are these 'gods' just empty words?' In fact, the disbelievers' falsehood has been made so appealing to them that they have been turned away from the Path. And whoever Allah leaves to stray will be left with no guide.
  - Mustafa Khattab
Is He Who is aware of the deserts of every soul (as he who is aware of nothing)? Yet they ascribe unto Allah partners. Say: Name them. Is it that ye would inform Him of something which He knoweth not in the earth? Or is it but a way of speaking? Nay, but their contrivance is made seeming fair for those who disbelieve and they are kept from the right road. He whom Allah sendeth astray, for him there is no guide.
  - Marmaduke Pickthall
Is then He Who standeth over every soul (and knoweth) all that it doth (like any others)? And yet they ascribe partners to Allah. Say: "But name them! Is it that ye will inform Him of something He knoweth not on earth or is it (just) a show of words?" Nay! to those who believe not their pretence seems pleasing but they are kept back (thereby) from the Path: and those whom Allah leaves to stray no one can guide. 1851 1852
  - Abdullah Yusuf Ali

Cf. xii. 40. 'You have but to name your false gods, and you will see that they are nothing but names. There is no reality behind them, whereas Allah is the One great Reality. He penetrates everything through and through and knows all things. Do you dare to tell Him of something on earth that He does not know? Or is it just a trick or a show of words?

All pretences and fancies seem attractive to their inventors, but alas! They are a great obstruction to the Path of Religion and Truth. However, if by their contumacy, they have cut themselves off from Allah's grace, who can guide them or reclaim them from their errors?

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13:34
لَّهُمْ عَذَابٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَعَذَابُ ٱلْـَٔاخِرَةِ أَشَقُّ ۖ وَمَا لَهُم مِّنَ ٱللَّهِ مِن وَاقٍ Lahum AAa tha bun fee al h ay a ti a l dduny a walaAAa tha bu al a khirati ashaqqu wam a lahum mina All a hi min w a q in
For such, there is suffering in the life of this world;64 but, truly, [their] suffering in the life to come will be harder still, and they will have none to shield them from God.
  - Mohammad Asad

See the last paragraph of verse {31} and note [57] above.

They shall be punished in the life of this world, still more grievous is the punishment of the hereafter, and there is none to protect them from Allah.
  - Muhammad Farooq-i-Azam Malik
For them is punishment in this worldly life, but the punishment of the Hereafter is truly far worse. And none can shield them from Allah.
  - Mustafa Khattab
For them is torment in the life of the world, and verily the doom of the Hereafter is more painful, and they have no defender from Allah.
  - Marmaduke Pickthall
For them is a Penalty in the life of this world but harder truly is the Penalty of the Hereafter; and defender have they none against Allah. 1853
  - Abdullah Yusuf Ali

The consequences of sin may be felt in this life itself, but they are nothing compared to the final penalties in the life to come.

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13:35
مَّثَلُ ٱلْجَنَّةِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ ۖ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۖ أُكُلُهَا دَآئِمٌ وَظِلُّهَا ۚ تِلْكَ عُقْبَى ٱلَّذِينَ ٱتَّقَوا۟ ۖ وَّعُقْبَى ٱلْكَـٰفِرِينَ ٱلنَّارُ Mathalu aljannati allatee wuAAida almuttaqoona tajree min ta h tih a alanh a ru okuluh a d a imun wa th illuh a tilka AAuqb a alla th eena ittaqaw waAAuqb a alk a fireena a l nn a r u
THE PARABLE of the paradise promised to those who are conscious of God [is that of a garden] through which running waters flow:65 [but, unlike an earthly garden,] its fruits will be everlasting, and [so will be] its shade.66 Such will be the destiny of those who remain conscious of God - just as the destiny of those who deny the truth will be the fire.67
  - Mohammad Asad

This rendering (and the interpolation of the words "is that of a garden") reproduces literally the interpretation given to the above passage by Az-Zajjaj, as quoted by Zamakhshari and - in an abbreviated form - by Razi; according to Zamakhshari, this passage serves "as a parabolic illustration, by means of something which we know from our experience, of something that is beyond the reach of our perception" (tamthilan li-ma ghaba 'anna bi-ma nushahid). As in the similar (but wider) reference to "the parable of paradise" in 47:15 , we are here reminded that the Qur'anic descriptions of what awaits man after resurrection are, of necessity, metaphorical, since the human mind cannot conceive of anything that is - both in its elements and its totality - entirely different from anything that can be experienced in this world. (See in this connection Appendix I.)

I.e., its gift of happiness. Regarding this metaphorical meaning of zill ("shade"). see the last clause of 4:57 and the corresponding note [74].

For my rendering of 'uqba, in this context, as "destiny" see note [45] above.

As for the paradise which the righteous have been promised, it is like this: rivers flow beneath it; eternal are its fruits, and eternal are its shades; such is the reward of the righteous. But the reward of unbelievers is the fire.
  - Muhammad Farooq-i-Azam Malik
The description of the Paradise promised to the righteous is that under it rivers flow; eternal is its fruit as well as its shade. That is the 'ultimate' outcome for the righteous. But the outcome for the disbelievers is the Fire!
  - Mustafa Khattab
A similitude of the Garden which is promised unto those who keep their duty (to Allah): Underneath it rivers flow; its food is everlasting, and its shade; this is the reward of those who keep their duty, while the reward of disbelievers is the Fire.
  - Marmaduke Pickthall
The parable of the Garden which the righteous are promised! beneath it flow rivers: perpetual is the enjoyment thereof and the shade therein: such is the End of the Righteous; and the End of Unbelievers is the Fire. 1854 1855 1856
  - Abdullah Yusuf Ali

For the comprehensive meaning of the root akala (literally "to eat"), see v. 66, n. 776. In its derived meaning it means fruit and enjoyment of all kinds, spiritual as well as other. The joys of heaven are not like the joys of the earth, which fade away or cloy. The joys of heaven are pure, lasting, and without any of the drawbacks which we associate with the joys of the sense.

Zillun: literally shade, hence, shelter, protection, security. All these meanings are implied. Shade is one of the delights of a garden. Cf. iv. 57 and n. 579.

In this, as in other places, the Fire is contrasted with the Garden, as Misery is contrasted with Bliss. We can also imagine other incidents in contrast with those of the Garden, e.g., with the Fire will be drought, aridity, thirst, instead of beautiful rivers; pain and suffering, instead of perpetual delight; no protection against the fierceness of the heat, as contrasted with the cool shades ever deepening as you proceed in the Garden.

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