Surah 13. Ar-Ra'd

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.

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!

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?

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.

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.

Hence, they unto whom We have vouchsafed this revelation⁶⁸ rejoice at all that has been bestowed upon thee [O Prophet] from on high;⁶⁹ but among the followers of other creeds there are such as deny the validity of some of it.⁷⁰ Say [unto them, O Prophet]: "I have only been bidden to worship God, and not to ascribe divine powers to aught beside Him:⁷¹ unto Him do I call [all mankind], and He is my goal!"

  - Mohammad Asad

Sc., "and who believe in it".

I.e., because it offers them guidance in this world and holds out to them the promise of ultimate happiness in the life to come.

I.e., while admitting that the Qur'an contains much that coincides with the spiritual concepts taught by their own religions. The designation ahzab (lit., "parties" or "sects", sing. hizb) connotes here the followers of other religions or creeds (Tabari and Razi).

The particle "only" (innama) at the beginning of this sentence "clearly shows that there is [in Islam] no obligation, no ordinance and no prohibition that is not connected with this [principle]" (Razi).

O Prophet, some of those to whom We have given the Book rejoice at what is revealed to you, while there are some factions who deny a part of it. Tell them: "I am commanded to worship Allah and to associate none with Him. To Him I invite you and to Him I shall return."

  - Muhammad Farooq-i-Azam Malik

'The believers among' those who were given the Scripture rejoice at what has been revealed to you 'O Prophet', while some 'disbelieving' factions deny a portion of it. Say, 'I have only been commanded to worship Allah, associating none with Him 'in worship'. To Him I invite 'all', and to Him is my return.'

  - Mustafa Khattab

Those unto whom We gave the Scripture rejoice in that which is revealed unto thee. And of the clans there are who deny some of it. Say: I am commanded only that I serve Allah and ascribe unto Him no partner. Unto Him I cry, and unto Him is my return.

  - Marmaduke Pickthall

Those to whom We have given the Book rejoice at what hath been revealed unto thee: but there are among the clans those who reject a part thereof. Say: "I am commanded to worship Allah and not to join partners with Him. Unto Him do I call and unto Him is my return." ^{1857 1858}

  - Abdullah Yusuf Ali

The Book: in a general sense, Revelation. "Those to whom the Book hath been given" are both (1) the People of the Book of previous revelations, who study the new Revelation in Arabic without prejudice and find in it confirmation of what their ancestors had received and believed in it, and (2) the Muslims who receive the Qur-an with such joy.

Ahzab (plural of hizb = parties, sects, troops, clans. The reference may be to the clans mentioned in xxx. 20 and 22 (that whole Sura is called Ahzab). But we can understand it in a perfectly general sense. Among all sections of the people there are persons who would receive a portion of Allah's truth but reject whatever does not suit them or fall in with their selfish aims or vain desires. The proper answer to them is: Surely, Allah's command is universal,-to worship and serve Him and refuse to bend the knee to any other; the man of God finds his staff and support in it; but he must invite all to share in its blessings; it came from Allah, and to Allah shall we all return.

Thus, then, have We bestowed from on high this [divine writ] as an ordinance in the Arabic tongue.⁷² And, indeed, if thou shouldst defer to men's likes and dislikes⁷³ after all the [divine] knowledge that has come unto thee, thou wouldst have none to protect thee from God, and none to shield thee [from Him].

  - Mohammad Asad

Lit., "as an Arabic ordinance (hukm)": i.e., so as to enable the Arabian Prophet to propound it to the people of his immediate environment and, through them, to the whole world. Cf. in this connection 14:4 , where it is stated that every one of God's prophets was entrusted with a message "in his own people's tongue, so that he might make [the truth] clear unto them". That the message of the Qur'an is universal, and not restricted to the Arabs alone, is brought out clearly in many places, e.g., in 7:158 , "Say [O Prophet]: 'O mankind! Verily, I am an apostle of God to all of you.'"

Lit., "follow their likes and dislikes (ahwahum)" - i.e., by compromising with the followers of other creeds who, while accepting some of the fundamental verities of the Qur'an, are unwilling to accept the whole of it.

With these instructions, We have revealed this commandment in the Arabic language. Now, if you follow their vain desires after real knowledge has come to you, there will be none to save you or protect you against the wrath of Allah.

  - Muhammad Farooq-i-Azam Malik

And so We have revealed it as an authority in Arabic. And if you were to follow their desires after 'all' the knowledge that has come to you, there would be none to protect or shield you from Allah.

  - Mustafa Khattab

Thus have We revealed it, a decisive utterance in Arabic and if thou shouldst follow their desires after that which hath come unto thee of knowledge, then truly wouldst thou have from Allah no protecting friend nor defender.

  - Marmaduke Pickthall

Thus have We revealed it to be a judgment of authority in Arabic. Wert thou to follow their (vain) desires after the knowledge which hath reached thee then wouldst thou find neither protector nor defender against Allah. ^{1859 1860}

  - Abdullah Yusuf Ali

The Qur-an is in Arabic; therefore the Arabs, among whom it was promulgated, could have no difficulty in understanding its precepts and using it in judging of right and wrong in all their affairs. But it is also universal; therefore no one should give preference to his own vain fancies against this authoritative declaration.

Cf. ii. 120. The variation is in the single word "Waq" here in place of "Nasir" in ii. 120. In each case the apt word is chosen not only for the rhythm in its own passage but for the general meaning in the Argument.

And, truly, We sent forth apostles before thee, and We appointed for them wives and offspring;⁷⁴ and it was not given to any apostle to produce a miracle save at God's behest.⁷⁵ Every age has had its revelation:⁷⁶

  - Mohammad Asad

I.e., they were mortals like all other men, and were not endowed with any "supernatural" qualities. This is a rejoinder to those who refuse to accept a divine message as true on the grounds of its having been conveyed to mankind by an "ordinary mortal". (Cf. 25:7 , where the unbelievers are speaking derisively of Muhammad as an apostle "who eats food [like all other mortals] and goes about in the market-places", and the many references to their incredulous wondering that God should have chosen as His prophet "a man from among themselves".) In addition to this, the above verse stresses, by implication, the positive value of man's natural, physical life - summarized, as it were, in the expression "wives and offspring" - and the rejection of exaggerated asceticism and self-mortification as an allegedly desirable "way to God".

Lit., "by God's leave". Cf. 6:109 - "Miracles are in the power of God alone" - and the corresponding note [94]. In the present context, this is an answer to those who refuse to believe in Muhammad's message unless "a miraculous sign" is bestowed upon him.

Or: "a divine writ" (kitab). See 5:48 - "Unto every one of you have We appointed a [different] law and way of life" - and the corresponding note [66], which explains the succession of divine messages culminating in, and ending with, the revelation of the Qur'an. This interpretation of the above phrase - adopted, among others, by Ibn Kathir - connects it plausibly with the preceding mention of the apostles who came before Muhammad, and with the subsequent reference to the supersession of the earlier divine messages by that of the Qur'an. Apart from this, the statement that every age had a revelation suited to the particular needs of the time and the people concerned (Zamakhshari) constitutes an answer to the objection, often raised by followers of other creeds, that the message of the Qur'an differs in many respects from the earlier divine revelations (Razi).

We have sent forth other Rasools before you and given them wives and children and it was never in the power of a Rasool to show any miracle without the sanction of Allah. For each period there was a Book:

  - Muhammad Farooq-i-Azam Malik

We have certainly sent messengers before you 'O Prophet' and blessed them with wives and offspring. It was not for any messenger to bring a sign without Allah's permission. Every destined matter has a 'set' time.

  - Mustafa Khattab

And verily We sent messengers (to mankind) before thee, and We appointed for them wives and offspring, and it was not (given) to any messenger that he should bring a portent save by Allah's leave. For everything there is a time prescribed.

  - Marmaduke Pickthall

We did send apostles before thee and appointed for them wives and children: and it was never the part of an apostle to bring a Sign except as Allah permitted (or commanded). For each period is a Book (revealed). ^{1861 1862 1863}

  - Abdullah Yusuf Ali

All the Prophets of whom we have any detailed knowledge, except one, had wives and children. The exception is Jesus the son of Mary. But his life was incomplete; his ministry barely lasted three years; his mission was limited; and he was not called upon to deal with the many-sided problems that arise in a highly organised society or State. We pay equal respect to him, because he was Allah's Messenger; but that is not to say that his Message covers the same universal ground as that of Al-Mustafa. There is no reproach for a normal human being if he lives a normal human life; there is glory if he beautifies it and sets a nobler example of virtue than other men, as did Al-Mustafa.

No Prophet performed any Miracle or showed forth any "Signs," except as Allah willed. Allah's Will (Mashiyat) is an all-wise, universal Plan, which is not formed for the benefit of one tribe or millat or of one age or country (see also next verse). The greatest Miracle in history was and is the Qur-an. We can apprehend its beauty and grandeur today as much as did the people of Al-Mustafa's day,-even more, as our collective knowledge of nature and of Allah's creation has increased.

Kitab: means "a Law decreed" or "a Decree established."

God annuls or confirms whatever He wills [of His earlier messages] - for with Him is the source of all revelation.⁷⁷

  - Mohammad Asad

I.e., He is the fountainhead or source (asl) of all revelation. - As regards the preceding reference to the abrogation of earlier divine dispensations and their supersession by later ones - ending with the final revelation, the Qur'an - see 2:106 and the corresponding note [87]. (According to Qatadah, as quoted by Tabari and Ibn Kathir, the passage under consideration has the same purport as 2:106 .)

Allah abrogates and confirms what He pleases - with Him is the Master Copy of the Book.

  - Muhammad Farooq-i-Azam Malik

Allah eliminates and confirms what He wills, and with Him is the Master Record.¹

  - Mustafa Khattab

 See footnote for 6:38.

Allah effaceth what He will, and establisheth (what He will), and with Him is the source of ordinance.

  - Marmaduke Pickthall

Allah doth blot out or confirm what He pleaseth: with Him is the Mother of the Book. ¹⁸⁶⁴

  - Abdullah Yusuf Ali

Umm-ul-Kitab: Mother of the Book: the original foundation of all revelation; the Essence of Allah's Will and Law. Cf. iii. 7, and n. 347.

BUT WHETHER We let thee see [in thy lifetime, O Prophet, the fulfilment of] some of what We have promised them,⁷⁸ or whether We cause thee to die [before its fulfilment] - thy duty is no more than to deliver the message; and the reckoning is Ours.

  - Mohammad Asad

I.e., the calamities which, according to the last paragraph of verse {31} above, are in store for "those who are bent on denying the truth" (alladhina kafaru).

O Muhammad! Whether We let you see, within your lifetime, a part of what We threaten them with or cause you to die before We smite them, your mission is only to deliver the Message and it is for Us to take accountability.

  - Muhammad Farooq-i-Azam Malik

Whether We show you 'O Prophet' some of what We threaten them with, or cause you to die 'before that', your duty is only to deliver 'the message'. Judgment is for Us.

  - Mustafa Khattab

Whether We let thee see something of that which We have promised them, or make thee die (before its happening), thine is but conveyance (of the message), Ours the reckoning.

  - Marmaduke Pickthall

Whether We shall show thee (within thy lifetime) part of what We promised them or take to Ourselves thy soul (before it is all accomplished) thy duty is to (make the Message) reach them: it is Our part to call them to account.

  - Abdullah Yusuf Ali

Have, then, they [who deny the truth] never yet seen how⁷⁹ We visit the earth [with Our punishment], gradually depriving it of all that is best thereon?⁸⁰ For, [when] God judges, there is no power that could repel His judgment: and swift in reckoning is He!

  - Mohammad Asad

Lit., "that".

Or: "curtailing it from [all] its sides" (min atrafiha) - depending on whether one understands by atraf the "sides" or "extremities" or "outlying parts" (of a concrete body or land) or, alternatively, the "outstanding men" - i.e., the great leaders, scholars and thinkers (Taj al-'Arus) - and "the best of the [earth's] inhabitants and fruits" (ibid). Many commentators, taking the primary meaning of atraf, are of the opinion that the above sentence relates to the struggle between the early Muslim community at Medina and the pagans of Mecca, and interpret it thus: "Do they [i.e., the pagans of Mecca] not see that we are visiting [with Our punishment] the land [held by them], gradually curtailing it from [all] its sides?" - which would imply a prophecy of the gradual conquest of all Arabia by the Muslims. Other commentators, however, prefer the secondary meaning of atraf and - without denying its relevance to the early history of Islam - interpret this passage in a more general sense, similar to the rendering adopted by me. Thus, for instance, Razi: "Have they [i.e., the deniers of the truth] never yet seen the turns of fortune (ikhtilafat) that take place in this world - destruction after prosperity, death after life, humiliation after glory, deficiency after perfection?... Hence, what makes those deniers of the truth so sure that God will not render them abject after they had been mighty, and subjected [by others] after they had been rulers?" Thus, in its widest sense, the phrase "gradually depriving it of all that is best in it" may be taken to relate not merely to physical and social catastrophes but also to the loss of all ethical values - and, thus, to the loss of all worldly power - which "those who are bent on denying the truth" are bound to suffer in the end.

Do they not see that We are gradually reducing the land in their control through curtailing its borders? When Allah commands, there is none to reverse His command and He is swift in taking accountability.

  - Muhammad Farooq-i-Azam Malik

Do they not see that We gradually reduce their land from its borders? Allah decides- none can reverse His decision. And He is swift in reckoning.

  - Mustafa Khattab

See they not how We visit the land, reducing it of its outlying parts? (When) Allah doometh there is none that can postpone His doom, and He is swift at reckoning.

  - Marmaduke Pickthall

See they not that We gradually reduce the land (in their control) from its outlying borders? (Where) Allah commands there is none to put back His command: and He is swift in calling to account. ¹⁸⁶⁵

  - Abdullah Yusuf Ali

In the Prophet's ministry at Makkah, the most stiff-necked opposition came from the seat and centre of power in Makkah. The humbler people-the fringe of Makkan society-came in readily, as also did some tribes round about Makkah. After the Hijrat there was a hard struggle between Makkah and Madinah and at last the bloodless conquest of Makkah in A.H. 8 made the Pagan structure finally collapse, though it had already been sapped to its foundations. So, generally, Truth finds easiest entrance through the humble and lowly, and not in the beginning at the headquarters of power, but in the fulness of time it makes its way everywhere with irresistible force.

Now those who lived before these [sinners] did, too, devise many a blasphemy⁸¹ - but the most subtle devising is that of God, who knows what each human being deserves:⁸² and the deniers of the truth will [in time] come to know to whom the future belongs.⁸³

  - Mohammad Asad

Lit., "did scheme"-an expression which in this context apparently refers to blasphemous ideas and attitudes.

Lit., "earns" - i.e., of good and evil.

For an explanation of this rendering of 'uqba 'd-dar (which is here synonymous with 'aqibat ad-dar), see surah {6}, note [118].

Those unbelievers who have passed before them also devised plots; but Allah is the Master of all planning. He knows the actions of every soul. Soon the unbelievers will come to know who will get the home of paradise in the hereafter.

  - Muhammad Farooq-i-Azam Malik

Those 'disbelievers' before them 'secretly' planned, but Allah has the ultimate plan. He knows what every soul commits. And the disbelievers will soon know who will have the ultimate outcome.

  - Mustafa Khattab

Those who were before them plotted; but all plotting is Allah's. He knoweth that which each soul earneth. The disbelievers will come to know for whom will be the sequel of the (heavenly) Home.

  - Marmaduke Pickthall

Those before them did (also) devise plots; but in all things the master planning is Allah's. He knoweth the doings of every soul: and soon will the Unbelievers know who gets home in the End. ¹⁸⁶⁶

  - Abdullah Yusuf Ali

Cf. iii. 54 and n. 393.

And [if] they who are bent on denying the truth say [unto thee, O Prophet], "Thou hast not been sent [by God]", say thou: "None can bear witness between me and you as God does; and [none can bear witness as does] he who truly understands this divine writ."⁸⁴

  - Mohammad Asad

Lit., "and anyone who possesses (man 'indahu) knowledge of the revelation" - implying that a true understanding of the Qur'an unavoidably leads one to the conviction that it has been revealed by God.

The unbelievers say: "You are no Rasool." Say: "Allah is all-sufficient witness between me and you, and so are those who have knowledge of the Book."

  - Muhammad Farooq-i-Azam Malik

The disbelievers say, 'You 'Muḥammad' are no messenger.' Say, 'O Prophet,' 'Allah is sufficient as a Witness between me and you, as is whoever has knowledge of the Scripture.'

  - Mustafa Khattab

They who disbelieve say: Thou art no messenger (of Allah). Say: Allah, and whosoever hath true knowledge of the Scripture, is sufficient witness between me and you.

  - Marmaduke Pickthall

The Unbelievers say: "No apostle art thou." Say: "Enough for a witness between me and you is Allah and such as have knowledge of the Book." ^{1867 1868}

  - Abdullah Yusuf Ali

The enemies of Islam have to acknowledge that Al-Mustafawas a great and noble character, but they deny his Prophethood. He could point to his credentials from Allah in the work which he achieved, and the Qur-an which he brought.

That is, those who have knowledge of revelation generally will recognise Allah's revelation in the holy Qur-an. An alternative reading is "min 'indi-hi", which is written the same in Arabic, with only three vowel points different. If we adopt that, the last clause will be: "and from Him is (all) knowledge of the Book": i.e., 'as all knowledge of the Book comes from Allah, the Qur-an also bears witness to me'.