Surah 42. Ash-Shura

The Originator [is He] of the heavens and the earth. He has given you mates of your own kind⁹ just as [He has willed that] among the beasts [there be] mates - to multiply you thereby: [but] there is nothing like unto Him, and He alone is all-hearing,¹⁰ all-seeing.¹⁰

  - Mohammad Asad

See note [81] on 16:72 .

The preceding allusion to the God-willed function of sex and, hence, to the polarity and multiplicity evident in all animated nature - man and animal alike - is meant to stress the above statement of the oneness and absolute uniqueness of God. The phrase "there is nothing like unto Him" implies that He is fundamentally - and not merely in His attributes - "different" from anything that exists or could exist, or anything that man can conceive or imagine or define (see note [88] on 6:100 ); and since "there is nothing that could be compared with Him" ( 112:4 ), even the "how" of His being "different" from everything else is beyond the categories of human thought.

The Creator of the heavens and the earth. He has made for you mates from among yourselves and also mates among the cattle from their own kind; by this means does He multiply you. There is no one like Him. He Alone hears all and sees all.

  - Muhammad Farooq-i-Azam Malik

The Creator of the heavens and the earth. He hath made for you pairs of yourselves, and of the cattle also pairs, whereby He multiplieth you. Naught is as His likeness; and He is the Hearer, the Seer.

  - Marmaduke Pickthall

His are the keys of the heavens and the earth: He grants abundant sustenance, or gives it in scant measure, unto whomever He wills: for, behold, He has full knowledge of everything.¹¹

  - Mohammad Asad

I.e., He knows not only what every human being "deserves", but also what is intrinsically - though not always perceptibly - good and necessary in the context of His plan of creation. Moreover, all that exists belongs to Him alone, and man is allowed no more than the usufruct of what is commonly regarded as "property".

To Him belongs the keys of the heavens and the earth. He gives abundantly to whom He pleases and sparingly to whom He wills. He is the Knower of everything.

  - Muhammad Farooq-i-Azam Malik

His are the keys of the heavens and the earth. He enlargeth providence for whom He will and straiteneth (it for whom He will). Lo! He is Knower of all things.

  - Marmaduke Pickthall

In matters of faith,¹² He has ordained for you that which He had enjoined upon Noah - and into which We gave thee [O Muhammad] insight through revelation¹³ - as well as that which We had enjoined upon Abraham, and Moses, and Jesus: Steadfastly uphold the [true] faith, and do not break up your unity therein.¹⁴ [And even though] that [unity of faith] to which thou callest them appears oppressive to those who are wont to ascribe to other beings or forces a share in His divinity, God draws unto Himself everyone who is willing, and guides unto Himself everyone who turns unto Him.

  - Mohammad Asad

See first paragraph of note [249] on 2:256 . Since, as the sequence shows, the term din cannot apply in this context to "religion" in its widest connotation, including religious laws - which, by their very nature, have been different in each successive dispensation (cf. note [66] on 5:48 ) - it obviously denotes here only the ethical and spiritual contents of religion, i.e., "faith" in its most general sense. With this verse, the discourse returns to the theme sounded at the beginning of this surah, namely, the unchanging sameness of the spiritual and moral principles underlying all revealed religions.

Lit., "which We have revealed unto thee", implying that it was only through revelation that the Prophet Muhammad came to know "that which God had enjoined upon Noah".

Cf. 3:19 - "the only [true] religion in the sight of God is [man's] self-surrender unto Him"; and 3:85 - "if one goes in search of a religion other than self-surrender unto God, it will never be accepted from him". Parallel with this principle, enunciated by all of God's apostles, is the categorical statement in 21:92 and 23:52 - "Verily, [O you who believe in Me,] this community of yours is one single community, since I am the Sustainer of you all". Most of the great commentators (e.g., Zamakhshari, Razi, Ibn Kathir) understand this as an unequivocal reference to the ecumenical unity of all religions based on belief in the One God, notwithstanding all the differences with regard to "the [specific] statutes and practices enjoined for the benefit of the various communities in accordance with their [time-bound] conditions ('ala hasab ahwaliha)", as expressed by Zamakhshari in his comments on the verse under discussion.

He has ordained for you the same Deen (way of life - Islam) which He enjoined on Nuh - and which We have revealed to you O Muhammad - and which We enjoined on Ibrahim and Musa (Moses) and Isa (Jesus): "Establish the Deen of Al-Islam and make no division (sects) in it." Intolerable for the mushrikin is that to which you O Muhammad call them. Allah chooses for His service whom He wills, and guides to His Way only those who turn to Him in repentance.

  - Muhammad Farooq-i-Azam Malik

He hath ordained for you that religion which He commended unto Noah, and that which We inspire in thee (Muhammad), and that which We commended unto Abraham and Moses and Jesus, saying: Establish the religion, and be not divided therein. Dreadful for the idolaters is that unto which thou callest them. Allah chooseth for Himself whom He will, and guideth unto Himself him who turneth (toward Him).

  - Marmaduke Pickthall

And [as for the followers of earlier revelation,] they broke up their unity, out of mutual jealousy, only after they had come to know [the truth].¹⁵ And had it not been for a decree that had already gone forth from thy Sustainer, [postponing all decision] until a term set [by Him], all would indeed have been decided between them [from the outset].¹⁶ As it is, behold, they who have inherited their divine writ from those who preceded them¹⁷ are [now] in grave doubt, amounting to suspicion, about what it portends.¹⁸

  - Mohammad Asad

Lit., "they did not break up their unity until after knowledge had come to them" - i.e., the knowledge that God is one, and that the teachings of all of His prophets were essentially the same. Cf. 2:213 and, more explicitly, 23:53 , which comes immediately after the statement that "this community of yours is one single community" (see also note [30] on 23:53 ).

For an explanation of this passage, see note [29] on 10:19 .

Lit., "who have become heirs to the divine writ after them": obviously referring to the Bible and its followers in later times.

Lit., "about it" - i.e., in doubt as to whether the relevant scripture has really been revealed by God, and, ultimately, as to whether there is any truth in the concept of "divine revelation" as such.

The people did not become divided into sects until after knowledge had come to them out of envy among themselves. Had your Rabb not issued the word to defer their punishment till an appointed time, the matter would have already been settled between them. The fact is that those who were made to inherit the Book after them, are surely in disquieting doubt concerning it.

  - Muhammad Farooq-i-Azam Malik

And they were not divided until after the knowledge came unto them, through rivalry among themselves; and had it not been for a Word that had already gone forth from thy Lord for an appointed term, it surely had been judged between them. And those who were made to inherit the Scripture after them are verily in hopeless doubt concerning it.

  - Marmaduke Pickthall

Because of this, then,¹⁹ summon [all mankind], and pursue the right course, as thou hast been bidden [by God]; and do not follow their likes and dislikes, but say: "I believe in whatever revelation God has bestowed from on high; and I am bidden to bring about equity in your mutual views.²⁰ God is our Sustainer as well as your Sustainer. To us shall be accounted our deeds, and to you, your deeds. Let there be no contention between us and you: God will bring us all together - for with Him is all journeys' end."

  - Mohammad Asad

I.e., because of this breach of the original unity of men's faith in the One God.

Lit., "between you" - i.e., "to induce you to be more tolerant of one another": evidently an allusion to the bitterness which stands in the way of an understanding between the various sects and schools of thought in all revealed religions.

Therefore, call them to the true Deen, stay firm on the Right Way as you are commanded and do not follow their vain desires. Tell them: "I believe in whatever Allah has revealed from the Book and I am commanded to do justice between you. Allah is Our Rabb and your Rabb. We are responsible for Our deeds and you for yours. Let there be no dispute among us. Allah will bring us all together on the Day of Judgement and decide as to who is right and who is wrong. Towards Him lies the goal.

  - Muhammad Farooq-i-Azam Malik

Unto this, then, summon (O Muhammad). And be thou upright as thou art commanded, and follow not their lusts, but say: I believe in whatever Scripture Allah hath sent down, and I am commanded to be just among you. Allah is our Lord and your Lord. Unto us our works and unto you your works; no argument between us and you. Allah will bring us together, and unto Him is the journeying.

  - Marmaduke Pickthall

And as for those who would [still] argue about God²¹ after He has been acknowledged [by them] - all their arguments are null and void in their Sustainer's sight, and upon them will fall [His] condemnation, and for them is suffering severe in store:

  - Mohammad Asad

I.e., about His attributes and the "how" of His Being, all of which is beyond the grasp of the human mind.

Those who dispute concerning Allah after pledging obedience to Him, their dispute is futile in the sight of their Rabb, on them is His wrath and for them there will be a terrible punishment.

  - Muhammad Farooq-i-Azam Malik

And those who argue concerning Allah after He hath been acknowledged, their argument hath no weight with their Lord, and wrath is upon them and theirs will be an awful doom.

  - Marmaduke Pickthall

[for] it is God [Himself] who has bestowed revelation from on high, setting forth the truth, and [thus given man] a balance [wherewith to weigh right and wrong].²² And for all thou knowest, the Last Hour may well be near!

  - Mohammad Asad

The above two interpolations are based on 57:25 , where the idea underlying this verse has been stated clearly. The implication is that since God Himself has given man, through successive revelations, a standard whereby to discern between right and wrong, it is presumptuous and futile to argue about the nature of His Being and His ultimate judgment: hence the reference, in the second half of this and the next verse, to the Last Hour and, thus, the Day of Judgment.

It is Allah Who has revealed this Book (Al-Qur'an) with the truth, and the Balance (to distinguish between right and wrong). What will make you realize that perhaps the hour of doom may be fast approaching.

  - Muhammad Farooq-i-Azam Malik

Allah it is who hath revealed the Scripture with truth, and the Balance. How canst thou know? It may be that the Hour is nigh.

  - Marmaduke Pickthall

Those who do not believe in it [mockingly] ask for its speedy advent²³ - whereas those who have attained to faith stand in awe of it, and know it to be the truth. Oh, verily, they who call the Last Hour in question have indeed gone far astray!

  - Mohammad Asad

This is not merely a reference to the sarcastic demand of Muhammad's opponents (mentioned several times in the Qur'an) to bring about their "speedy chastisement" in proof of his being God's message-bearer, but also an oblique allusion to unbelievers of all times who, without having any "proof" either way, categorically reject the idea of resurrection and judgment.

Only those who deny it seek to hasten it on; but the believers dread its coming and know that its coming is the truth. Behold! Those who dispute concerning the hour of doom are far astray.

  - Muhammad Farooq-i-Azam Malik

Those who believe not therein seek to hasten it, while those who believe are fearful of it and know that it is the Truth. Are not they who dispute, in doubt concerning the Hour, far astray?

  - Marmaduke Pickthall

GOD is most kind unto His creatures: He provides sustenance for whomever He wills - for He alone is powerful, almighty!

  - Mohammad Asad

Allah is very Kind to His servants. He gives sustenance to whom He pleases. He is the Powerful, the Almighty."

  - Muhammad Farooq-i-Azam Malik

Allah is gracious unto His slaves. He provideth for whom He will. And He is the Strong, the Mighty.

  - Marmaduke Pickthall

To him who desires a harvest in the life to come, We shall grant an increase in his harvest; whereas to him who desires [but] a harvest in this world, We [may] give something thereof - but he will have no share in [the blessings of] the life to come.²⁴

  - Mohammad Asad

I.e., whereas those who live righteously and turn their endeavours towards spiritual ends are sure to receive in the hereafter more than they are hoping for, those who strive exclusively after worldly rewards may - but not necessarily will - achieve something, and not necessarily all, of their aims, without having any reason to expect "a share in the blessings" that await the righteous in the hereafter.

He who desires the harvest of the hereafter, shall be given a many fold increase in his harvest; and he who desires the harvest of this world, a share of it shall be given to him: but in the hereafter he shall have no share at all.

  - Muhammad Farooq-i-Azam Malik

Whoso desireth the harvest of the Hereafter, We give him increase in its harvest. And Whoso desireth the harvest of the world, We give him thereof, and he hath no portion in the Hereafter.

  - Marmaduke Pickthall

Is it that they [who care for no more than this world] believe in forces supposed to have a share in God's divinity,²⁵ which enjoin upon them as a moral law something that God has never allowed?²⁶ Now were it not for [God's] decree on the final judgment,²⁷ all would indeed have been decided between them [in this world]:²⁸ but, verily, grievous suffering awaits the evildoers [in the life to come].

  - Mohammad Asad

Lit., "Is it that they have partners [of God]" - i.e., "do they believe that circumstantial phenomena like wealth, power, 'luck', etc., have something divine about them?" - the implication being that belief in such "forces" is usually at the root of men's pursuance of exclusively worldly ends. (For my above explanatory rendering of the term shuraka' - lit., "partners" or "associates" [of God] - see note [15] on 6:22 .)

I.e., which cause them to abandon themselves with an almost religious fervour to something of which God disapproves - namely, the striving after purely materialistic goals and a corresponding disregard of all spiritual and ethical values. For my rendering of din, in this context, as "moral law", see note [3] on 109:6 .

Lit., "word of decision", i.e., that His final judgment shall be postponed until the Day of Resurrection (see next note).

I.e., God would have made a clear-cut distinction, in this world, between those who look forward to the hereafter and those who care for no more than worldly success, by granting unlimited happiness to the former and causing the latter to suffer: but since it is only in the hereafter that man's life is to be truly fulfilled, God has willed to postpone this distinction until then.

Have they made shoraka' (partners with Allah) who, in the practice of their faith, have made lawful to them what Allah has not allowed? Had a decision of making the decision on the Day of Judgement not been issued already, the matter would have certainly been decided between them; surely the wrongdoers will have a painful punishment.

  - Muhammad Farooq-i-Azam Malik

Or have they partners (of Allah) who have made lawful for them in religion that which Allah allowed not? And but for a decisive word (gone forth already), it would have been judged between them. Lo! for wrong-doers is a painful doom.

  - Marmaduke Pickthall

[In that life to come,] thou wilt see the evildoers full of fear at [the thought of] what they have earned: for [now] it is bound to fall back upon them. And in the flowering meadows of the gardens [of Paradise thou wilt see] those who have attained to faith and done righteous deeds: all that they might desire shall they have with their Sustainer: [and] this, this is the great bounty -

  - Mohammad Asad

You will see that the wrongdoers will be fearing the bad consequences of their deeds which will surely befall them. While those who believe and do good deeds shall dwell in the luxurious gardens of paradise, and shall receive from their Rabb all that they wish for; that will surely be the magnificent blessing.

  - Muhammad Farooq-i-Azam Malik

Thou seest the wrong-doers fearful of that which they have earned, and it will surely befall them; while those who believe and do good works (will be) in flowering meadows of the Gardens, having what they wish from their Lord. This is the great preferment.

  - Marmaduke Pickthall

that [bounty] whereof God gives the glad tiding to such of His servants as attain to faith and do righteous deeds. Say [O Prophet]: "No reward do I ask of you for this [message] other than [that you should] love your fellow-men.²⁹ For, if anyone gains [the merit of] a good deed, We shall grant him through it an increase of good: and, verily, God is much-forgiving, ever responsive to gratitude.

  - Mohammad Asad

Lit., "love for those who are near (al-qurba)". Some commentators take this to mean "those who are near to me", i.e., Muhammad's kinsfolk: but quite apart from the objection that such a "personal" demand would conflict with the preceding assurance, "No reward do I ask of you", the deliberate ommission of any possessive pronoun in respect of the term al-qurba indicates that it is not limited to any personal relationship but, rather, alludes to a relationship common to all human beings: namely, the fellowship of man - a concept which implies the fundamental ethical postulate to care for one another's material and spiritual welfare.

Such a blessing is the good news which Allah gives to His servants who believe and do good deeds. O Prophet, say to them: "I do not ask you any recompense except your love for being my close relatives." He that does a good deed shall be repaid many times over. Surely Allah is oft-Forgiving, most Appreciative.

  - Muhammad Farooq-i-Azam Malik

This it is which Allah announceth unto His bondmen who believe and do good works. Say (O Muhammad, unto mankind): I ask of you no fee therefor, save loving kindness among kinsfolk. And whoso scoreth a good deed we add unto its good for him. Lo! Allah is Forgiving, Responsive.

  - Marmaduke Pickthall

DO THEY, perchance, say, "[Muhammad] has attributed his own lying inventions to God"? But then, had God so willed, He could have sealed thy heart [forever]: for God blots out all falsehood and by His words proves the truth to be true.³⁰ Verily, He has full knowledge of what is in the hearts [of men];

  - Mohammad Asad

See note [103] on 10:82 .

Do they say: "He has forged a falsehood against Allah?" But if Allah so willed, He could have sealed your heart. In fact Allah blots out falsehood and vindicates the truth by His words. Surely He knows everything that is hidden in your breast.

  - Muhammad Farooq-i-Azam Malik

Or say they: He hath invented a lie concerning Allah? If Allah willed, He could have sealed thy heart (against them). And Allah will wipe out the lie and will vindicate the truth by His words. Lo! He is aware of what is hidden in the breasts (of men).

  - Marmaduke Pickthall

and it is He who accepts repentance from His servants, and pardons bad deeds, and knows all that you do,

  - Mohammad Asad

It is He Who accepts repentance from His servants and pardons their sins, and He knows whatever you do.

  - Muhammad Farooq-i-Azam Malik

And He it is Who accepteth repentance from his bondmen, and pardoneth the evil deeds, and knoweth what ye do.

  - Marmaduke Pickthall