Surah 13. Ar-Ra'd

Alif. Lam. Mim. Ra.¹ THESE ARE MESSAGES of revelation:² and what has been bestowed upon thee from on high by thy Sustainer is the truth - yet most people will not believe [in it].³

  - Mohammad Asad

See Appendix II.

Although some commentators are of the opinion that the term kitab ("divine writ" or "revelation") refers here to this particular surah, Ibn'Abbas states emphatically that it denotes the Qur'an as a whole (Baghawi).

This passage connects with the concluding verses (102-111) of the preceding surah, and particularly with verse {103}, all of which stress the divine origin of the Qur'an.

Alif L'am M'im Ra. These are the Verses of the Book; that have been revealed to you, O Muhammad, from your Rabb are the very Truth, but most of the people do not believe in this.

  - Muhammad Farooq-i-Azam Malik

Alif-Lãm-Mĩm-Ra. These are the verses of the Book. What has been revealed to you 'O Prophet' from your Lord is the truth, but most people do not believe.

  - Mustafa Khattab

Alif. Lam. Mim. Ra. These are verses of the Scripture. That which is revealed unto thee from thy Lord is the Truth, but most of mankind believe not.

  - Marmaduke Pickthall

Alif Lam Mim Ra. These are the Signs (or Verses) of the Book: that which hath been revealed unto thee from thy Lord is the Truth; but most men believe not. ^{1798 1799}

  - Abdullah Yusuf Ali

For abbreviated Letters generally see Appendix 1.

Cf. x. 1, n. 1382.

It is God who has raised the heavens without any supports that you could see, and is established on the throne of His almightiness;⁴ and He [it is who] has made the sun and the moon subservient [to His laws], each running its course for a term set [by Him].⁵ He governs all that exists. Clearly does He spell out these messages, so that you might be certain in your innermost that you are destined to meet your Sustainer [on Judgment Day].⁶

  - Mohammad Asad

For an explanation of this phrase, see surah {7}, note [43]. As regards the "raising of the heavens without any supports" visible to man, it should be borne in mind that the noun sama' denotes, primarily, "something that is above [another thing]", and is used - mostly in its plural form samawat - to describe (a) the visible skies (as well as, occasionally, the clouds), (b) the cosmic space in which the stars, the solar systems (including our own) and the galaxies pursue their course. and (c) the abstract concept of the forces emanating from God (since He is, in the metonymical sense of this word, "above" all that exists]. To my mind, it is the second of these three meanings of samawat to which the above verse refers: namely, to the spatial universe in which all aggregations of matter - be they planets, stars, nebulae or galaxies - are, as it were, "suspended" in space within a system of unceasing motion determined by centrifugal forces and mutual, gravitational attraction.

This may refer either to the end of the world as we know it - thus indicating the finality of all creation - or, according to 'Abd Allah ibn 'Abbas (as quoted by Baghawi and Razi), to the "mansions" or stages through which the sun and the moon, like all other celestial bodies, move in time as well as in space.

I.e., "so that you might realize that He who has created the universe and governs all that exists is equally able to resurrect the dead, and to judge you in the life to come in accordance with what you did when you were alive on earth".

Allah is the One Who raised the heavens without any pillars that you can see, then firmly established Himself on the throne of authority and subjected the sun and the moon to His law - each one pursuing its course for an appointed time. He regulates all affairs. He has spelled out His revelations so that you may believe in meeting your Rabb.

  - Muhammad Farooq-i-Azam Malik

It is Allah Who has raised the heavens without pillars- as you can see- then established Himself on the Throne. He has subjected the sun and the moon, each orbiting for an appointed term. He conducts the whole affair. He makes the signs clear so that you may be certain of the meeting with your Lord.

  - Mustafa Khattab

Allah it is who raised up the heavens without visible supports, then mounted the Throne, and compelled the sun and the moon to be of service, each runneth unto an appointed term; He ordereth the course; He detaileth the revelations, that haply ye may be certain of the meeting with your Lord.

  - Marmaduke Pickthall

Allah is He Who raised the heavens without any pillars that ye can see; is firmly established on the throne (of authority); He has subjected the sun and the moon (to His law)! each one runs (its course) for a term appointed. He doth regulate affairs explaining the Signs in detail that ye may believe with certainty in the meeting with your Lord. ^{1800 1801 1802 1803}

  - Abdullah Yusuf Ali

Should we construe the clause "that ye can see" to refer to "pillars" or "to the heavens"? Either is admissible, but I prefer the former. The heavens are supported on no pillars that we can see. What we see is the blue vault of heaven, but there are invisible forces or conditions created by Allah, which should impress us with His power and glory.

Cf. x. 3, and n. 1386. We must not think that anything came into being by itself or carries out its functions by itself. Allah is the Creator from Whom everything has its life and being and through Whom everything is maintained and supported, even though fixed laws are established for its regulation and government. The "term appointed" limits the duration of their functioning: its ultimate return is to Allah, as its beginning proceeded from Allah.

Cf. x. 31, n. 1425. Where the laws of nature are fixed, and everything runs according to its appointed course, the government and regulation behind it is still that of Allah. Where there is limited free will as in man, yet the ultimate source of man's faculties is Allah. Allah cares for His creatures. He does not, as in the idea of polytheistic Greece, sit apart on Olympus, careless of His creatures.

One manifestation of His caring for His creatures, even where a limited amount of free-will is granted for their development, is that He is careful to explain His Signs both in nature and in express and detailed revelation through His Messengers, lest man should have any doubts whether he has to return ultimately to his Lord and account for all his actions during the "term appointed," when he was given some initiative by way of trial and preparation. If man attends carefully to the Signs, he should have no doubt whatever.

And it is He who has spread the earth wide and placed on it firm mountains and running waters, and created thereon two sexes of every [kind of] plant;⁷ [and it is He who] causes the night to cover the day. Verily, in all this there are messages indeed for people who think!

  - Mohammad Asad

Lit., "and out of all [kinds of] fruits He made thereon [i.e., on earth] pairs (zawjayn ithnayn)". The term zawj denotes, according to the context, either "a pair" or "one of a pair". Whenever the dual form zawjan is followed by the additional numerical definition ithnan ("two"), it invariably signifies "a pair comprising both sexes". Thus, the above phrase states that there are two sexes to every kind of plant: a statement fully in accord with botanical science. (Usually. the male and female organs of reproduction exist together in one and the same flower of a particular plant, e.g., cotton; alternatively, they are placed in separate flowers of one and the same plant, e.g., in most of the cucurbitaceae; and, in some rare cases, e.g., the date-palm, in entirely separate, uni-sexual plants of the same species.)

He is the One Who spread out the earth and placed thereon mountains and rivers, created fruits of every kind in pairs, two and two and makes the night cover the day. Certainly in these things there are signs for those who use their common sense.

  - Muhammad Farooq-i-Azam Malik

And He is the One Who spread out the earth and placed firm mountains and rivers upon it, and created fruits of every kind in pairs.¹ He covers the day with night. Surely in this are signs for those who reflect.

  - Mustafa Khattab

 Males and females, sweet and bitter, etc.

And He it is who spread out the earth and placed therein firm hills and flowing streams, and of all fruits be placed therein two spouses (male and female). He covereth the night with the day. Lo! herein verily are portents for people who take thought.

  - Marmaduke Pickthall

And it is He Who spread out the earth and set thereon mountains standing firm and (flowing) rivers: and fruit of every kind He made in pairs two and two: He draweth the Night as a veil o'er the Day. Behold verily in these things there are Signs for those who consider! ^{1804 1805}

  - Abdullah Yusuf Ali

I think that this refers to sex in plants, and I see M.P. has translated accordingly. Plants like animals have their reproductive apparatus,-male stamens and female pistils. In most cases the same flower combines both stamens and pistils, but in some cases these organs are specialised in separate flowers, and in some cases, even in separate trees. The date-palm of Arabia and the Papaiya of India, are instances of fruit trees which are uni-sexual.

Cf. vii. 54 and n. 1032. The whole passage there may be compared with the whole passage here. Both their similarity and their variation show how closely reasoned each argument is, with expressions exactly appropriate to each occasion.

And there are on earth [many] tracts of land close by one another [and yet widely differing from one another⁸ ]; and [there are on it] vinyards, end fields of grain, and date-palms growing in clusters from one root or standing alone,⁹ [all] watered with the same water: and yet, some of them have We favoured above others by way of the food [which they provide for man and beast].¹⁰ Verily, in all this there are messages indeed for people who use their reason!

  - Mohammad Asad

I.e., regarding the nature of the soil, fertility and kind of vegetation. The necessity of this interpolation - which, in the consensus of all commentators, conveys the meaning of the above phrase - becomes apparent from the subsequent clauses.

Lit., "non-clustered" (ghayr sinwan) - i.e., each tree having separate roots.

Cf. 6:99 and {141}, where a similar stress is laid on the multiformity of plants - and their varying beneficence to man and animal - as some of the signs of God's purposeful, creative activity.

In the earth there are tracts side by side: gardens of grapes, cornfields and palm trees with single and double trunks - they are all watered with the same water, yet We make some of them excel others in taste. Surely in this, there are signs for people who use their common sense.

  - Muhammad Farooq-i-Azam Malik

And on the earth there are 'different' neighbouring tracts, gardens of grapevines, 'various' crops, palm trees- some stemming from the same root, others standing alone. They are all irrigated with the same water, yet We make some taste better than others. Surely in this are signs for those who understand.

  - Mustafa Khattab

And in the Earth are neighboring tracts, vineyards and ploughed lands, and date palms, like and unlike, which are watered with one water. And We have made some of them to excel others in fruit. Lo! herein verily are portents for people who have sense.

  - Marmaduke Pickthall

And in the earth are tracts (diverse though) neighboring and gardens of vines and fields sown with corn and palm trees growing out of single roots or otherwise: watered with the same water yet some of them We make more excellent than others to eat. Behold verily in these things there are Signs for those who understand! ^{1806 1807}

  - Abdullah Yusuf Ali

Does "growing out of single roots or otherwise" qualify "palm trees" or "vines" and "corn" as well? The former construction is adopted by the classical Commentators: in which case the reference is to the fact either that two or more palm trees occasionally grow out of a single root, or that palm trees grow sometimes as odd trees and sometimes in great thick clusters. If the latter construction is adopted, the reference would be to the fact that date-palm (and palms generally) and some other plants arise out of a single tap-root, while the majority of trees arise out of a net-work of roots that spread out extensively. Here is adaptation to soil and water conditions,-another Sign or wonder of Creation.

The date-palm, the crops of food-grains, and the grape-vine are all fed by the same kind of water, yet how different the harvests which they yield! And that applies to all vegetation. The fruit or eatable produce may vary in shape, size, colour, flavour, etc., in endless variety.

BUT IF thou art amazed [at the marvels of God's creation], amazing, too, is their saying, "What! After we have become dust, shall we indeed be [restored to life] in a new act of creation?"¹¹ It is they who [thus show that they] are bent on denying their Sustainer;¹² and it is they who carry the shackles [of their own making] around their necks;¹³ and it is they who are destined for the fire, therein to abide.

  - Mohammad Asad

I.e., while it is amazing that one can refuse to believe in God despite all the evidence, accessible to human observation, of the existence of a definite purpose in all life-phenomena, and thus of the existence of a conscious Creative Power, it is no less amazing to see people who, while vaguely believing in God, can yet refuse to believe in individual resurrection: for, if God has created the universe and the phenomenon of life as such, He obviously has the power to re-create life - and its requisite physical vehicle - in a new act of creation.

By denying the possibility of resurrection, they implicitly deny God's almightiness, and thus, in effect, His reality.

A metaphor of man's wilful self-abandonment to false values and evil ways, and of the resulting enslavement of the spirit (cf. Zamakhshari, Razi, Baydawi). See also surah {34}, note [44].

Now, if there is anything that feels strange, then strange is their saying: "What! When we will become dust, could we then be raised to a new life again?" They are the people who have denied their Rabb, they are the ones who will have yokes around their necks and they are the ones who will be the inmates of hellfire to live therein forever.

  - Muhammad Farooq-i-Azam Malik

'Now,' if anything should amaze you 'O Prophet', then it is their question: 'When we are reduced to dust, will we really be raised as a new creation?' It is they who have disbelieved in their Lord. It is they who will have shackles around their necks. And it is they who will be the residents of the Fire. They will be there forever.

  - Mustafa Khattab

And if thou wonderest, then wondrous is their saying: When we are dust, are we then forsooth (to be raised) in a new creation? Such are they who disbelieve in their Lord; such have carcans on their necks; such are rightful owners of the Fire, they will abide therein.

  - Marmaduke Pickthall

If thou dost marvel (at their want of faith) strange is their saying: "When we are (actually) dust shall we indeed then be in a creation renewed?" They are those who deny their Lord! They are those round whose necks will be yokes (of servitude): they will be Companions of the Fire who dwell therein (for aye)! ^{1808 1809}

  - Abdullah Yusuf Ali

After seeing the Signs in nature and the Signs in revelation, it is indeed strange that people should deny their Creator. But if they admit the Signs of the Creator, Who works marvels before their very eyes every day, why should they doubt that when they are reduced to dust, they can be raised up again? If one creation is possible, what difficulty can there be in accepting a renewed creation? It becomes then a question of an obstinate and rebellious will, for which the punishment is described.

Aglal: yokes (of servitude): Cf. vii. 157 and n. 1128. The punishment may be conceived of in two stages: immediately, yokes of servitude to superstition, falsehood, etc., as against the freedom in Faith; and finally, the Fire which burns the very soul.

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.

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.

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."

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.

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.

[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.

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?

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.

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.

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.