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Surah 13. Ar-Ra'd

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13:6
وَيَسْتَعْجِلُونَكَ بِٱلسَّيِّئَةِ قَبْلَ ٱلْحَسَنَةِ وَقَدْ خَلَتْ مِن قَبْلِهِمُ ٱلْمَثُلَـٰتُ ۗ وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَىٰ ظُلْمِهِمْ ۖ وَإِنَّ رَبَّكَ لَشَدِيدُ ٱلْعِقَابِ WayastaAAjiloonaka bi al ssayyiati qabla al h asanati waqad khalat min qablihimu almathul a tu wainna rabbaka la th oo maghfiratin li l nn a si AAal a th ulmihim wainna rabbaka lashadeedu alAAiq a b i
And [since, O Prophet, they are bent on denying the truth,] they challenge thee to hasten the coming upon them of evil instead of [hoping for] good14 - although [they ought to know that] the exemplary punishments [which they now deride] have indeed come to pass before their time. Now, behold, thy Sustainer is full of forgiveness unto men despite all their evildoing:15 but, behold, thy Sustainer is [also] truly severe in retribution!
  - Mohammad Asad

Lit., "they ask thee to hasten the evil before the good": i.e., instead of willingly accepting the guidance offered them by the Prophet, they mockingly challenge him to bring about the exemplary punishment with which, according to him, God threatens them. (For a fuller explanation of this "challenge", referred to here and in several other places in the Qur'an, see {6:57-58} and 8:32 , as well as the corresponding notes.)

Cf. the first sentence of 10:11 and the corresponding note [17].

They ask you to hasten on the evil (Allah's scourge) rather than the good, although there have been instances of exemplary punishments before them. In fact your Rabb is the Lord of Forgiveness to the people, notwithstanding their wrongdoing; and it is also the fact that your Rabb is stern in retribution.
  - Muhammad Farooq-i-Azam Malik
They ask you 'O Prophet' to hasten the torment rather than grace, though there have 'already' been 'many' torments before them. Surely your Lord is full of forgiveness for people, despite their wrongdoing, and your Lord is truly severe in punishment.
  - Mustafa Khattab
And they bid thee hasten on the evil rather than the good, when exemplary punishments have indeed occurred before them. But lo! thy Lord is rich in pardon for mankind despite their wrong, and lo! thy Lord is strong in punishment!
  - Marmaduke Pickthall
They ask thee to hasten on the evil in preference to the good: yet have come to pass before them (many) exemplary punishments! But verily thy Lord is full of forgiveness for mankind for their wrongdoing: and verily thy Lord is (also) strict in punishment. 1810
  - Abdullah Yusuf Ali

The Unbelievers by way of a taunt say: "If there is a punishment, let us see it come down now." The answer to it is threefold. (1) Why do you want to see the punishment rather than the mercy of Allah? Which is better? (2) Have you not heard in history of terrible punishments for evil? And have you not before your very eyes seen examples of wickedness brought to book? (3) Allah works not only in justice and punishment, but also in mercy and forgiveness, and mercy and forgiveness come first.

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13:7
وَيَقُولُ ٱلَّذِينَ كَفَرُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِۦٓ ۗ إِنَّمَآ أَنتَ مُنذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ Wayaqoolu alla th eena kafaroo lawl a onzila AAalayhi a yatun min rabbihi innam a anta mun th irun walikulli qawmin h a d in
However, they who are bent on denying the truth [refuse to believe and] say, "Why has no miraculous sign ever been bestowed on him from on high by his Sustainer?"16 [But] thou art only a warner; and [in God] all people have a guide.17
  - Mohammad Asad

I.e., to prove that he (Muhammad) is really a prophet inspired by God. But the Qur'an makes it clear in several places (e.g., 6:7 and {111}, {10:96-97} or 13:31 ) that even a miracle would not convince those who are "bent on denying the truth".

According to the classical commentators, this sentence lends itself to several interpretations: (1) "Thou art only a warner; and every nation has had a guide like thee (i.e., a prophet)" - which would be in consonance with the Qur'anic doctrine of the continuity of prophetic guidance; or (2) "Thou art only a warner - but [at the same time] also a guide unto all people" - which would stress the universality of the Qur'anic message as contrasted with the time-bound and ethnically limited missions of the earlier prophets; or (3) "Thou art only a warner bound to do no more than deliver the message entrusted to thee, while it is God alone who can truly guide men's hearts towards faith". Since the last of the above three interpretations is the most plausible and has, moreover the support of 'Abd Allah ibn'Abbas, Sa'id ibn Jubayr, Mujahid and Ad-Dahhak, I have adopted it in my rendering. According to Zamakhshari, this interpretation is further strengthened by the subsequent reference to God's omniscience.

The unbelievers say: "Why is not a sign sent down to him (Muhammad) from his Rabb?" You are nothing but a Warner and every nation was assigned a guide.
  - Muhammad Farooq-i-Azam Malik
The disbelievers say, 'If only a sign could be sent down to him from his Lord.' You 'O Prophet' are only a warner. And every people had a guide.
  - Mustafa Khattab
Those who disbelieve say: If only some portent were sent down upon him from his Lord! Thou art a warner only, and for every folk a guide.
  - Marmaduke Pickthall
And the Unbelievers say! "Why is not a Sign sent down to him from his Lord?" But thou art truly a warner and to every people a guide. 1811 1812
  - Abdullah Yusuf Ali

After all the Signs that have just been mentioned it is mere fractiousness to say, "Bring down a Sign." Al-Mustafa brought Signs and credentials as other Prophets did, and like them, refused to satisfy mere idle curiosity.

The last sentence of this verse has usually been interpreted to mean that the Prophet's function was merely to warn, and that guidance was sent by Allah to every nation through its Prophets. I think the following interpretation is equally possible: 'it is itself a Sign that Al-Mustafa should warn and preach and produce the Qur-an, and the guidance which he brings is universal guidance, as from Allah.

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13:8
ٱللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَىٰ وَمَا تَغِيضُ ٱلْأَرْحَامُ وَمَا تَزْدَادُ ۖ وَكُلُّ شَىْءٍ عِندَهُۥ بِمِقْدَارٍ All a hu yaAAlamu m a ta h milu kullu onth a wam a taghee d u alar ha mu wam a tazd a du wakullu shayin AAindahu bimiqd a r in
God knows what any female bears [in her womb], and by how much the wombs may fall short [in gestation], and by how much they may increase [the average period]:18 for with Him everything is [created] in accordance with its scope and purpose.19
  - Mohammad Asad

The term untha denotes any female being, whether human or animal. The "falling short" may refer either to a shortening of the usual period of gestation (e.g., to seven months in human beings) or to a falling short of the completion of pregnancy, i.e., a miscarriage; it is to be noted that the noun ghayd signifies "an abortive foetus" (Taj al-'Arus), i.e., in human beings, a foetus less than seven months old. The "increase", on the other hand, may mean either the completion of gestation or its being in excess of the average period (as, for instance, the occasional lengthening of human pregnancy from the usual period of about 280 days to 305 or, according to some medical authorities, even 307 days). In addition to this, God's knowledge of "what any female bears [in her womb]" obviously relates also to the sex of the unborn embryo as well as to the number of offspring involved in one pregnancy. - As the sequence shows, this reference to the mysteries of gestation, fully known only to God, is meant to bring out the idea that He who knows what is in the wombs knows also the innermost disposition of every human being and the direction in which that human being will develop.

Lit., "according to a measure" (bi-miqdar) - i.e., in accordance with the particular purpose for which it has been created, the exigencies of its existence and the role which it is destined to play within God's plan of creation.

Allah knows what every female bears in her womb. He is fully aware of what decrease or increase (miscarriage or a long wait) takes place in the womb. Everything has a due measure with Him.
  - Muhammad Farooq-i-Azam Malik
Allah knows what every female bears and what increases and decreases in the wombs.1 And with Him everything is determined with precision.
  - Mustafa Khattab

 He knows whether the egg will be fertilized or not, whether the baby will be born before or after nine months, whether the pregnancy will end with delivery or miscarriage, and whether there will be one baby or more.

Allah knoweth that which every female beareth and that which the wombs absorb and that which they grow. And everything with Him is measured.
  - Marmaduke Pickthall
Allah doth know what every female (womb) doth bear by how much the wombs fall short (of their time or number) or do exceed. Every single thing is before His sight in (due) proportion. 1813
  - Abdullah Yusuf Ali

The female womb is just an example, a type, of extreme secrecy. Not even the female herself knows what is in the womb,-whether it is a male young or a female young, whether it is one or more, whether it is to be born short of the standard time or to exceed the standard time. But the most hidden and apparently unknowable things are clear to Allah's knowledge: there is no mere chance; all things are regulated by Allah in just measure and proportion. The general proposition comes in the last sentence: "every single thing is with Him in (due) proportion."

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13:9
عَـٰلِمُ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ ٱلْكَبِيرُ ٱلْمُتَعَالِ AA a limu alghaybi wa al shshah a dati alkabeeru almutaAA a l i
He knows all that is beyond the reach of a created being's perception as well as all that can be witnessed by a creature's senses or mind20 - the Great One, the One far above anything that is or could ever be!21
  - Mohammad Asad

See surah {6}, note [65].

God's attribute al-muta'al, which occurs in the Qur'an only in this one instance, denotes His infinite exaltedness above anything existing or potential; also, according to Zamakhshari, above anything that could be circumscribed by human definitions. (See in this connection the last sentence of 6:100 and the corresponding note [88].)

He has perfect knowledge of both the visible and the invisible. He is the Great, the Most High.
  - Muhammad Farooq-i-Azam Malik
'He is the' Knower of the seen and the unseen- the All-Great, Most Exalted.
  - Mustafa Khattab
He is the Knower of the invisible and the visible, the Great, the High Exalted.
  - Marmaduke Pickthall
He knoweth the Unseen and that which is open: He is the Great the Most High. 1814
  - Abdullah Yusuf Ali

A verse of matchless rhythm in Arabic.

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13:10
سَوَآءٌ مِّنكُم مَّنْ أَسَرَّ ٱلْقَوْلَ وَمَن جَهَرَ بِهِۦ وَمَنْ هُوَ مُسْتَخْفٍۭ بِٱلَّيْلِ وَسَارِبٌۢ بِٱلنَّهَارِ Saw a on minkum man asarra alqawla waman jahara bihi waman huwa mustakhfin bi a llayli was a ribun bi al nnah a r i
It is all alike [to Him] whether any of you conceals his thought22 or brings it into the open, and whether he seeks to hide [his evil deeds] under the cover of night or walks [boldly] in the light of day,23
  - Mohammad Asad

The term qawl denotes, primarily, "a saying" or "an utterance", but it is also used tropically in the sense of "an idea", irrespective of whether it is expressed in actual words (as a statement an assertion, a formulated doctrine, etc.) or merely conceived in the mind (e.g., an opinion, a view, or a connected set of ideas). Since in the above verse this term obviously refers to unspoken thoughts, I have rendered it accordingly.

Lit., "and goes forth by day" - i.e., commits evil deeds openly (Ibn 'Abbas, as quoted by Baghawi and Razi). In the Arabic construction, the sentence reads thus: "All alike [to Him] is he from among you who conceals his thought (al-qawl) and he who brings it into the open, as well as he who...," etc.

It is the same to Him whether any of you speak in secret or aloud, whether anyone hides under the darkness of night or walks about in broad daylight.
  - Muhammad Farooq-i-Azam Malik
It is the same 'to Him' whether any of you speaks secretly or openly, whether one hides in the darkness of night or goes about in broad daylight.
  - Mustafa Khattab
Alike of you is he who hideth the saying and he who noiseth it abroad, he who lurketh in the night and he who goeth freely in the daytime.
  - Marmaduke Pickthall
It is the same (to Him) whether any of you conceal his speech or declare it openly; whether he lie hid by night or walk freely by day. 1815
  - Abdullah Yusuf Ali

Our most hidden thoughts and motives are known to Him at all times.

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13:11
لَهُۥ مُعَقِّبَـٰتٌ مِّنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ يَحْفَظُونَهُۥ مِنْ أَمْرِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۗ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوْمٍ سُوٓءًا فَلَا مَرَدَّ لَهُۥ ۚ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ Lahu muAAaqqib a tun min bayni yadayhi wamin khalfihi ya h fa th oonahu min amri All a hi inna All a ha l a yughayyiru m a biqawmin h att a yughayyiroo m a bianfusihim wai tha ar a da All a hu biqawmin sooan fal a maradda lahu wam a lahum min doonihi min w a l in
[thinking that] he has hosts of helpers - both such as can be perceived by him and such as are hidden from him24 - that could preserve him from whatever God may have willed.25 Verily, God does not change men's condition unless they change their inner selves;26 and when God wills people to suffer evil [in consequence of their own evil deeds], there is none who could avert it: for they have none who could protect them from Him.
  - Mohammad Asad

Lit., "from between his hands and from behind him". As in 2:255 , the expression "between his hands" denotes "something that is perceivable by him" or "evident to him", while that which is "behind him" is a metonym for something "beyond his ken" or "hidden from him". See also next note.

Lit., "from God's command (amr)". The rendering of the above passage hinges on the meaning given to the term mu'aqqibat - a double plural of mu'aqqib, which signifies "something that comes immediately after another thing" or "succeeds another thing without interruption". Most of the classical commentators understand by mu'aqqibat "hosts of angels", i.e., the recording angels who attend on every human being, succeeding one another without interruption. Consequently, they interpret the phrase min bayni yadayhi wa-min khalfihi as meaning "ranged before him and behind him", i.e., surrounding man from all sides; and they explain the words "from God's command" as being here synonymous with "by God's command", and take them to refer to the angels or to their function of guardianship. However, this interpretation has by no means the support of all the commentators. Some of the earliest ones assume that the term mu'aqqibat refers to all manner of worldly forces or concepts on which man so often relies in the mistaken belief that they might help him to achieve his aims independently of God's will: and this is the meaning given to this elliptic passage by the famous commentator Abu Muslim al-Isfahani, as quoted by Razi. Explaining verse {10} and the first part of verse {11}, he says: "All alike are, in God's knowledge, deeds done secretly or openly, as well as he who hides in the darkness of night and he who walks [boldly] in the light of day...: for he that resorts to the [cover of] night can never elude God's will (amr), just as he [cannot] that walks in the light of day, surrounded by hosts of helpers (mu'aqqibat) - that is, guards and aids - meant to protect him: [for] those guards of his cannot save him from [the will of] God." It is on this convincing interpretation that I have based my rendering. The worldly "guards and aids" on which a sinner relies may be tangible (like wealth, progeny, etc.) or intangible (like personal power, high social standing, or the belief in one's "luck"): and this explains the phrase "both such as can be perceived by him and such as are hidden from him" (see preceding note).

Lit., "that which is in themselves". This statement has both a positive and a negative connotation: i.e., God does not withdraw His blessings from men unless their inner selves become depraved (cf. 8:53 ), just as He does not bestow His blessings upon wilful sinners until they change their inner disposition and become worthy of His grace. In its wider sense, this is an illustration of the divine law of cause and effect (sunnat Allah) which dominates the lives of both individuals and communities, and makes the rise and fall of civilizations dependent on people's moral qualities and the changes in "their inner selves".

Each person has been assigned guardian angels before him and behind him, who watch him by the command of Allah. The fact is that Allah never changes the condition of a people until they intend to change it themselves. If Allah wants to afflict a people with misfortune, none can ward it off, nor they can find any protector besides Him.
  - Muhammad Farooq-i-Azam Malik
For each one there are successive angels before and behind, protecting them by Allah's command. Indeed, Allah would never change a people's state 'of favour' until they change their own state 'of faith'. And if it is Allah's Will to torment a people, it can never be averted, nor can they find a protector other than Him.
  - Mustafa Khattab
For him are angels ranged before him and behind him who guard him by Allah's command. Lo! Allah changeth not the condition of a folk until they (first) change that which is in their hearts; and if Allah willeth misfortune for a folk there is none that can repel it, nor have they a defender beside Him.
  - Marmaduke Pickthall
For each (such person) there are (angels) in succession before and behind him: they guard him by command of Allah. Verily never will Allah change the condition of a people until they change it themselves (with their own souls). But when (once) Allah willeth a people's punishment there can be no turning it back nor will they find besides Him any to protect. 1816 1817
  - Abdullah Yusuf Ali

See last verse. Every person, whether he conceals or reveals his thoughts, whether he skulks in darkness or goes about by day,-all are under Allah's watch and ward. His grace encompasses everyone, and again and again protects him, if he will only take the protection, from harm and evil. If in his folly he thinks he can secretly take some pleasure or profit, he is wrong, for recording angels record all his thoughts and deeds.

Allah is not intent on punishment. He created man virtuous and pure; he gave him intelligence and knowledge; he surrounded him with all sorts of instruments of His grace and mercy. If, in spite of all this, man distorts his own will and goes against Allah's Will, yet is Allah's forgiveness open to him if he will take it. It is only when he has made his own sight blind and changed his own nature or soul away from the beautiful mould in which Allah formed it, that Allah's Wrath will descend on him and the favourable position in which Allah placed him will be changed. When once the punishment comes, there is no turning it back. None of the things which he relied upon- other than Allah-can possibly protect him.

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13:12
هُوَ ٱلَّذِى يُرِيكُمُ ٱلْبَرْقَ خَوْفًا وَطَمَعًا وَيُنشِئُ ٱلسَّحَابَ ٱلثِّقَالَ Huwa alla th ee yureekumu albarqa khawfan wa t amaAAan wayunshio a l ssa ha ba a l ththiq a l a
HE IT IS who displays before you the lightning, to give rise to [both] fear and hope,27 and calls heavy clouds into being;
  - Mohammad Asad

I.e., hope of rain, which in the Qur'an frequently symbolizes faith and spiritual life. With this verse, the discourse returns to the theme enunciated at the beginning of this surah (verses {2-4}): namely, to the evidence of a consciously devised plan and purpose inherent in all nature and, thus, of the existence of God.

He is the One Who shows you lightning, which causes fear and hope, and brings up heavy clouds (with rain).
  - Muhammad Farooq-i-Azam Malik
He is the One Who shows you lightning, inspiring 'you with' hope and fear,1 and produces heavy clouds.
  - Mustafa Khattab

 Hope of rain and fear of torment.

He it is Who showeth you the lightning, a fear and a hope, and raiseth the heavy clouds.
  - Marmaduke Pickthall
It is He Who doth show you the lightning by way both of fear and of hope: it is He Who doth raise up the clouds heavy with (fertilizing) rain! 1818
  - Abdullah Yusuf Ali

Here then is the climax to the answer of the sarcastic challenge of the Unbelievers for punishment, in language of great sublimity. Why look to evil rather than to good?-to punishment rather than to mercy?-to the fear in the force and fire of the lightning rather than to the hope of good and abundant crops in the rain which will come behind the lightning clouds?

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13:13
وَيُسَبِّحُ ٱلرَّعْدُ بِحَمْدِهِۦ وَٱلْمَلَـٰٓئِكَةُ مِنْ خِيفَتِهِۦ وَيُرْسِلُ ٱلصَّوَٰعِقَ فَيُصِيبُ بِهَا مَن يَشَآءُ وَهُمْ يُجَـٰدِلُونَ فِى ٱللَّهِ وَهُوَ شَدِيدُ ٱلْمِحَالِ Wayusabbi h u a l rraAAdu bi h amdihi wa a lmal a ikatu min kheefatihi wayursilu a l ss aw a AAiqa fayu s eebu bih a man yash a o wahum yuj a diloona fee All a hi wahuwa shadeedu almi ha l i
and the thunder extols His limitless glory and praises Him, and [so do] the angels, in awe of Him; and He [it is who] lets loose the thunderbolts and strikes with them whom He wills. And yet they stubbornly argue about God,28 notwithstanding [all evidence] that He alone has the power to contrive whatever His unfathomable wisdom wills!29
  - Mohammad Asad

I.e., about His transcendental existence or the quality of His Being.

According to Raghib, the expression shadid al-mihal (which occurs in the Qur'an only in this one place) signifies "powerful in contriving, in a manner hidden from man, that wherein wisdom lies"; hence my rendering.

The thunder declares His glory with His praises and so do the angels with awe. He is the One Who sends thunderbolts and smites with them whomever He wants. Yet these unbelievers dispute concerning Allah; He is mighty in strength.
  - Muhammad Farooq-i-Azam Malik
The thunder glorifies His praises, as do the angels in awe of Him. He sends thunderbolts, striking with them whoever He wills. Yet they dispute about Allah. And He is tremendous in might.
  - Mustafa Khattab
The thunder hymneth His praise and (so do) the angels for awe of Him. He launcheth the thunder bolts and smiteth with them whom He will while they dispute (in doubt) concerning Allah, and He is mighty in wrath.
  - Marmaduke Pickthall
Nay thunder repeateth His praises and so do the angels with awe: He flingeth the loud-voiced thunderbolts and therewith He striketh whomsoever He will... Yet these (are the men) who (dare to) dispute about Allah with the strength of His power (supreme)! 1819 1820 1821
  - Abdullah Yusuf Ali

Nay, thunder itself, which may frighten you, is but a tame and beneficent force before Him, declaring His praises, like the rest of creation. THUNDER thus aptly gives the name to this Sura of contrasts, where what we may think terrible is shown to be really a submissive instrument of good in Allah's hands.

And the angels, whom we think to be beautiful creatures of power and glory nearest to Allah, yet feel reverence and awe even as they praise His holy name.

Who is puny man, to call Allah in question? Cf. some variations on this theme in the Book of Job, e.g. chapters 38 to 41.

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13:14
لَهُۥ دَعْوَةُ ٱلْحَقِّ ۖ وَٱلَّذِينَ يَدْعُونَ مِن دُونِهِۦ لَا يَسْتَجِيبُونَ لَهُم بِشَىْءٍ إِلَّا كَبَـٰسِطِ كَفَّيْهِ إِلَى ٱلْمَآءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَـٰلِغِهِۦ ۚ وَمَا دُعَآءُ ٱلْكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍ Lahu daAAwatu al h aqqi wa a lla th eena yadAAoona min doonihi l a yastajeeboona lahum bishayin ill a kab a si t i kaffayhi il a alm a i liyablugha f a hu wam a huwa bib a lighihi wam a duAA a o alk a fireena ill a fee d al a l in
Unto Him [alone] is due all prayer aiming at the Ultimate Truth,30 since those [other beings or powers] whom men invoke instead of God31 cannot respond to them in any way - [so that he who invokes them is] but like one who stretches his open hands32 towards water, [hoping] that it will reach his mouth, the while it never reaches him. Hence, the prayer of those who deny the truth amounts to no more than losing oneself in grievous error.
  - Mohammad Asad

Lit., "His is the call [or "invocation"] of the truth"; or, possibly, "to Him [alone] is due all true invocation". It should, however, be remembered that the term al-haqq ("the Truth") is one of the Qur'anic attributes of God, signifying the Ultimate Reality or Primal Cause of all that exists (the Urgrund in German philosophical terminology): consequently, the expression da'wat al-haqq may be understood in the sense of "prayer directed towards Him who is the Ultimate Reality", implying - as the sequence clearly states - that the invocation of any other being, power or principle is eo ipso wrong and futile.

Or: "side by side with God".

Lit., "his two palms".

Praying to Him Alone is the right thing. The other deities they pray to, besides Him, cannot answer their prayers. They are like a man who stretches forth his hands to the water and asks it to reach his mouth. It cannot reach his mouth this way; likewise the prayer of the unbelievers is nothing but a fruitless effort.
  - Muhammad Farooq-i-Azam Malik
Calling upon Him 'alone' is the truth. But those 'idols' the pagans invoke besides Him 'can' never respond to them in any way. 'It is' just like someone who stretches out their hands to water, 'asking it' to reach their mouths, but it can never do so. The calls of the disbelievers are only in vain.
  - Mustafa Khattab
Unto Him is the real prayer. Those unto whom they pray beside Allah respond to them not at all, save as (if the response to) one who stretcheth forth his hands toward water (asking) that it may come unto his mouth, and it will never reach it. The prayer of disbelievers goeth (far) astray.
  - Marmaduke Pickthall
For Him (alone) is prayer in Truth: any others that they call upon besides Him hear them no more than if they were to stretch forth their hands for water to reach their mouth but it reaches them not: for the prayer of those without Faith is nothing but (futile) wandering (in the mind). 1822 1823
  - Abdullah Yusuf Ali

Haqq=truth; right; what is due, befitting, proper. All these meanings are to be understood here. If we worship anything other than Allah (whether it is idols, stars, powers of nature, spirits, or deified men, or Self, or Power, or Wealth, Science or Art, Talent or Intellect), our worship is both foolish and futile.

Without Faith, it is obvious that prayer or worship has no meaning whatever. It is but an aberration of the mind. But there is a deeper meaning. You may have false faith, as in superstitions or in worshipping things other than Allah, as explained in the last note. In that case, too, you are pursuing mere phantoms of the mind. When you come to examine it, it is mere imbecility or futility. Worship and prayer are justified only to Allah, the One True God.

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13:15
وَلِلَّهِ يَسْجُدُ مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَـٰلُهُم بِٱلْغُدُوِّ وَٱلْـَٔاصَالِ ۩ Walill a hi yasjudu man fee a l ssam a w a ti wa a lar d i t awAAan wakarhan wa th il a luhum bi a lghuduwwi wa a l asa l i
And before God prostrate themselves, willingly or unwillingly, all [things and beings] that are in the heavens and on earth,33 as do their shadows in the mornings and the evenings.34
  - Mohammad Asad

The expression yasjud ("prostrates himself" or "prostrate themselves") is a metonym for complete submission to His will (Zamakhshari), that is, to the natural laws decreed by Him with regard to everything that exists. According to most of the classical commentators, those who submit to God willingly (i.e., consciously) are the angels and the believers, whereas the deniers of the truth, who are "not willing" to submit to Him, are nevertheless, without being conscious of it, subject to His will. However, in view of the subsequent reference to "shadows" it is logical to assume that the relative pronoun man relates in this context not merely to conscious beings but also to all other physical objects, whether animate or inanimate - i.e., to "all things and beings that are in the heavens and on earth". (See also {16:48-49} and 22:18 .)

I.e., the varying lengths of the shadow projected by any material object depend on the position of the sun in relation to the earth; and since the earth's rotation around the sun is - as everything else in the universe - an outcome of God's creative will, the greater length of a shadow in the morning and evening and its contraction towards noon visibly expresses the shadow's subjection to Him.

Whatever is in the heavens and the earth do prostrate before Allah Alone willingly or unwillingly, and so do their shadows in the mornings and evenings.
  - Muhammad Farooq-i-Azam Malik
To Allah 'alone' bow down 'in submission'1 all those in the heavens and the earth- willingly or unwillingly- as do their shadows, morning and evening.
  - Mustafa Khattab

 lit., prostrate. Meaning, all beings submit to His Will.

And unto Allah falleth prostrate whosoever is in the heavens and the earth, willingly or unwillingly, as do their shadows in the morning and the evening hours.
  - Marmaduke Pickthall
Whatever beings there are in the heavens and the earth do prostrate themselves to Allah (acknowledging subjection) with good will or in spite of themselves: so do their shadows in the mornings and evenings. 1824 1825 1826 1827
  - Abdullah Yusuf Ali

Notice that the original of what I have translated "whatever being" is the personal pronoun man, not ma. This then refers to beings with a personality, e.g., angels, spirits, human beings, and possibly other things of objective (not necessarily material) existence, as contrasted with their Shadows or Simulacra or Appearances, or Phantasms, mentioned at the end of the verse. Both these Beings and their Shadows are subject to the Will of Allah. See notes 1825 and 1827.

"Prostrate themselves": the posture means that they recognise their subjection to Allah's Will and Law, whether they wish it or not.

"In spite of themselves": Satan and Evil. They would like to get away from the control of the All-good Allah, but they cannot, and they have to acknowledge His supremacy and lordship over them.

Even the Shadows-creations of the Imagination, or projections from other things and dependent on the other things for their existence, as shadows are to substance- even such shadows are subject to Allah's Laws and Will, and cannot arise or have any effect on our minds except by His permission. The Shadows are longest and therefore most prominent when the sun is level, and tend to disappear as the sun approaches the zenith. But even when they are longest and most prominent, they are still subject to Allah's Will and Law.

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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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Ar-Ra'd

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