Surah 35. Fatir

Behold, Satan is a foe unto you: so treat him as a foe. He but calls on his followers to the end that they might find themselves among such as are des-tined for the blazing flame

  - Mohammad Asad

Surely Shaitan (Satan) is your enemy: so take him as an enemy. He is inviting his adherents towards his way so that they may become companions of the blazing fire.

  - Muhammad Farooq-i-Azam Malik

Surely Satan is an enemy to you, so take him as an enemy. He only invites his followers to become inmates of the Blaze.

  - Mustafa Khattab

Lo! the devil is an enemy for you, so treat him as an enemy. He only summoneth his faction to be owners of the Earning Fire.

  - Marmaduke Pickthall

Verily Satan is an enemy to you: so treat him as an enemy. He only invites his adherents that they may become Companions of the Blazing Fire. ³⁸⁷⁸

  - Abdullah Yusuf Ali

Evil is our enemy and should be treated as such. It is really foreign to our nature, however much it may disguise itself to deceive us as our friend, or a part of our own nature. Personifying the Spirit of Evil, we may say that he wants us to share in his own damnation. Shall we allow ourselves to fall into his snare?

[seeing that] for those who are bent on denying the truth there is suffering severe in store, just as for those who have attained to faith and do righteous deeds there is forgiveness of sins, and a great reward.

  - Mohammad Asad

Those who disbelieve shall have a terrible punishment, and those who believe and do good deeds shall have forgiveness and a magnificent reward.

  - Muhammad Farooq-i-Azam Malik

Those who disbelieve will have a severe punishment. But those who believe and do good will have forgiveness and a great reward.

  - Mustafa Khattab

Those who disbelieve, theirs will be an awful doom; and those who believe and do good works, theirs will be forgiveness and a great reward.

  - Marmaduke Pickthall

For those who reject Allah is a terrible Penalty: but for those who believe and work righteous deeds is Forgiveness and a magnificent Reward. ³⁸⁷⁹

  - Abdullah Yusuf Ali

To reject Allah is to reject all the good which He has implanted in our nature. Are we going to be false to the true Pattern according to which He created us, and suffer the consequences? Or are we going to be true to that Pattern and achieve the high and noble Destiny intended for us?

Is, then, he to whom the evil of his own doings is [so] alluring that [in the end] he regards it as good [anything but a follower of Satan]? For, verily, God lets go astray him that wills [to go astray], just as He guides him that wills [to be guided].⁶ Hence, [O believer,] do not waste thyself in sorrowing over them: verily, God has full knowledge of all that they do!

  - Mohammad Asad

See surah {14}, note [4], which explains my rendering of this sentence.

Can that person be guided whose evil deeds are so fair seeming to him that he considers them good? The fact is that Allah leaves to stray whom He wills and guides to whom He pleases. Therefore, O Prophet, let not your soul expire in sorrow on their account. Allah is aware of all their actions.

  - Muhammad Farooq-i-Azam Malik

Are those whose evil-doing is made so appealing to them that they deem it good 'like those who are rightly guided'? 'It is' certainly Allah 'Who' leaves to stray whoever He wills, and guides whoever He wills. So do not grieve yourself to death over them 'O Prophet'. Surely Allah is All-Knowing of what they do.

  - Mustafa Khattab

Is he, the evil of whose deeds is made fair seeming unto him so that he deemeth it good, (other than Satan's dupe)? Allah verily sendeth whom He will astray, and guideth whom He will, so let not thy soul expire in sighings for them. Lo! Allah is Aware of what they do!

  - Marmaduke Pickthall

Is he then to whom the evil of his conduct is made alluring so that he looks upon it as good (equal to one who is rightly guided)? For Allah leaves to stray whom He wills and guides whom He wills. So let not thy soul go out in (vainly) sighing after them: for Allah knows well all that they do! ³⁸⁸⁰

  - Abdullah Yusuf Ali

Cf. n. 3877 above. When a stage is reached at which a man accepts Evil as his Good, his case is hopeless. Can such a man profit by preaching or guidance? He has himself deliberately rejected all guidance. Such a man is best left to stray. Perhaps, even in the paths in which he is straying, some sudden flash of light may come to him! That may be as Allah wills in His holy and wise Purpose and Plan. But the prophet of Allah is not to worry or feel disheartened by such men's attitude. He must go on tilling the soil that is open to him. For Allah's Plan may work in all sorts of unexpected ways, as in the allegory in the next verse.

AND [remember:] it is God who sends forth the winds, so that they raise a cloud, whereupon We drive it towards dead land and thereby give life to the earth after it had been lifeless: even thus shall resur-rection be!

  - Mohammad Asad

It is Allah Who sends forth winds to raise up the clouds, then drives them to a dead land and therewith revive the earth after its death. Similar will be the resurrection of the dead.

  - Muhammad Farooq-i-Azam Malik

And it is Allah Who sends the winds, which then stir up 'vapour, forming' clouds, and then We drive them to a lifeless land, giving life to the earth after its death. Similar is the Resurrection.

  - Mustafa Khattab

And Allah it is who sendeth the winds and they raise a cloud; then We lead it unto a dead land and revive therewith the earth after its death. Such is the Resurrection.

  - Marmaduke Pickthall

It is Allah Who sends forth the Winds so that they raise up the Clouds and We drive them to a Land that is dead and revive the earth therewith after its death: even so (will be) the Resurrection! ³⁸⁸¹

  - Abdullah Yusuf Ali

The allegory here is double. (1) Dry, unpromising soil may seem to all intents and purposes dead; there is no source of water near; moisture is sucked up by the sun's heat in a far-off ocean, and clouds are formed; winds arise; it seems as if the wind "bloweth as it listeth", but it is really Allah's Providence that drives it to the dead land; the rain falls, and behold! there is life and motion and beauty everywhere! So in the spiritual world, Allah's Revelation is His Mercy and His Rain; there may be the individual resurrection (Nushur) or unfolding of a soul. (2) So again, may be the general Resurrection (Nushur), the unfolding of a new World in the Hereafter, out of an old World that is folded up and dead (Takwir, S. lxxxi).

He who desires might and glory [ought to know that] all might and glory belong to God [alone]. Unto Him ascend all good words, and the righteous deed does He exalt. But as for those who cunningly devise evil deeds - suffering severe awaits them; and all their devising is bound to come to nought.⁷

  - Mohammad Asad

It appears that in this context - as in the first paragraph of 10:21 or in 34:33 - both the noun makr (lit., "a scheme", or "scheming" or "plotting") and the verb yamkurun (lit., "they scheme" or "plot") have the connotation of "devising false [or "fallacious"] arguments" against something that is true. Since the preceding passages refer to God's creativeness and, in particular, to His power to create life and resurrect the dead (verse {9}), the "evil deeds" spoken of above are, presumably, specious arguments meant to "disprove" the announcement of resurrection.

If anyone is seeking honor, let him know that all honor belongs to Allah Alone. Good words ascend to Him and good deeds are exalted by Him. As for those who plan evil deeds, they shall have severe punishment and their plots will be brought to nothing.

  - Muhammad Farooq-i-Azam Malik

Whoever seeks honour and power, then 'let them know that' all honour and power belongs to Allah. To Him 'alone' good words ascend, and righteous deeds are raised up by Him. As for those who plot evil, they will suffer a severe punishment. And the plotting of such 'people' is doomed 'to fail'.

  - Mustafa Khattab

Whoso desireth power (should know that) all power belongeth to Allah. Unto Him good words ascend, and the pious deed doth He exalt; but those who plot iniquities, theirs will be an awful doom; and the plotting of such (folk) will come to naught.

  - Marmaduke Pickthall

If any do seek for glory and power to Allah belong all glory and power. To Him mount up (all) Words of Purity: it is He Who exalts each Deed of Righteousness. Those that lay Plots of Evil for them is a Penalty terrible; and the plotting of such will be void (of result). ^{3882 3883}

  - Abdullah Yusuf Ali

Good and Evil are to be distinguished sharply. No good is ever lost: it goes up to Allah. The humblest Good, in word or deed, is exalted to high rank. If man seeks for mere glory and power, there is no such thing apart from Allah. But seeking Allah, we attain to the highest glory and power.

It is the nature of Evil to work underground, to hide from the Light, to plot against Righteousness; but Evil inevitably carries its own punishment. Its plots must fail miserably. And eventually Evil itself is to be blotted out.

And [remember:] God creates [every one of] you out of dust,⁸ then out of a drop of sperm; and then He fashions you into either of the two sexes.⁹ And no female conceives or gives birth unless it be with His knowledge; and none that is long-lived has his days lengthened - and neither is aught lessened of his days-unless it be thus laid down in [God sl decree: for, behold, all this is easy for God.

  - Mohammad Asad

See second half of note [47] on 3:59 , and note [4] on 23:12 .

Lit., "makes you pairs" or "mates" [of one another].

It is Allah Who created you from dust, then from a sperm-drop, then He made you pairs. No female conceives or delivers without His knowledge. No long-lived man grows old or has his life cut short but is written in a Book; surely all this is easy for Allah.

  - Muhammad Farooq-i-Azam Malik

And 'it is' Allah 'Who' created you from dust,¹ then 'developed you' from a sperm-drop, then made you into pairs.² No female ever conceives or delivers without His knowledge. And no one's life is made long or cut short but is 'written' in a Record.³ That is certainly easy for Allah.

  - Mustafa Khattab

 Created your father, Adam, from dust.

 Males and females.

 See footnote for 33:6.

Allah created you from dust, then from a little fluid, then He made you pairs (the male and female). No female beareth or bringeth forth save with His knowledge. And no one groweth old who groweth old, nor is aught lessened of his life, but it is recorded in a Book. Lo! that is easy for Allah.

  - Marmaduke Pickthall

And Allah did create you from dust; then from a sperm-drop; then He made you in pairs. And no female conceives or lays down (her load) but with His knowledge. Nor is a man long-lived granted length of days nor is a part cut off from his life but is in a Decree (ordained). All this is easy for Allah. ^{3884 3885 3886 3887}

  - Abdullah Yusuf Ali

Cf. xviii. 37 and n. 2379; xxii. 5 and n. 2773; and xxx. 20, and n. 3524. Here the argument is that man's physical origin is lowly: his physical body is but dust; his life-sperm issues from a part of his body which he hides and considers as a place of shame; and the mystery of sex shows that no one individual among mankind is sufficient in himself. Glory and power and knowledge are not in him, but in Allah, from Whom alone he derives any glory, or power, or knowledge that he possesses.

"Then" in this and the following clause refers, not to stages of time, but to stages in the argument. It is almost equivalent to "further", "also", and "in addition".

Things that appear most secret and mysterious to man are all known and ordained by Allah. They are all subject to Allah's Laws and Decrees. The mystery of human birth (see n. 3625 to xxxi. 34), the mystery of sex, the mystery of Life and Death and many other things, seem to man inexplicable. But they are all ordained by Allah, and their reasons are fully known to Him.

Man's knowledge may be acquired laboriously and may be a burden to him. Allah's knowledge is different; it is not task or burden to Him. Cf. xxxiii. 19 and 30.

[Easy is it for Him to create likeness and variety:"¹⁰] thus, the two great bodies of water [on earth]¹¹ are not alike-the one sweet, thirst-allaying, pleasant to drink, and the other salty and bitter: and yet, from either of them do you eat fresh meat, and [from either] you take gems which you may wear; and on either thou canst see ships ploughing through the waves, so that you might [be able to] go forth in quest of some of His bounty, and thus have cause to be grateful.

  - Mohammad Asad

This interpolated sentence reflects Razi's convincing explanation of the passage that follows here, and its connection with the preceding one.

For this rendering of al-bahran, see note [41] on 25:53 .

The two bodies of water, of which one is sweet and pleasant to drink and the other is salty and bitter, are not alike. Yet from each kind of water you eat fresh meat and extract ornaments which you wear; and you see the ships plough their course through them to seek the bounty of Allah, that you may be grateful.

  - Muhammad Farooq-i-Azam Malik

The two bodies of water are not alike: one is fresh, palatable, and pleasant to drink and the other is salty and bitter. Yet from them both you eat tender seafood and extract ornaments to wear. And you see the ships ploughing their way through both, so you may seek His bounty and give thanks 'to Him'.

  - Mustafa Khattab

And two seas are not alike: this, fresh, sweet, food to drink, this (other) bitter, salt. And from them both ye eat fresh meat and derive the ornament that ye wear. And thou seest the ship cleaving them with its prow that ye may seek of His bounty, and that haply ye may give thanks.

  - Marmaduke Pickthall

Nor are the two bodies of flowing water alike the one palatable sweet and pleasant to drink and the other salty and bitter. Yet from each (kind of water) do ye eat flesh fresh and tender and ye extract ornaments to wear; and thou seest the ships therein that plough the waves that ye may seek (thus) of the Bounty of Allah that ye may be grateful. ^{3888 3889 3890}

  - Abdullah Yusuf Ali

See xxv. 53 and notes 3111 and 3112. The great salt Ocean with its seas and gulfs is all one: and the great masses of sweet water in rivers, lakes, ponds, and underground springs are also one: and each is connected with the other by the constant circulation going on, which sucks up vapours, carries them about in clouds or atmospheric moisture, and again brings them condensed into water or snow or hail to mingle with rivers and streams and get back into the Ocean.

For this whole passage see xvi. 14 and notes 2034 and 2035. Both from the sea and from rivers and lakes we get fish, of which some kinds have a flesh particularly fresh and tender, and of a most delicate flavour.

Such as pearls and coral from the sea, and such delicately tinted stones as the Aqiq (carnelian), the agate, the goldstone, or other varieties of quartz pebbles found in river-beds, and considered as gems. Many such are found in the Ken river in Banda District (in India). Some river sands also yield minute quantities of gold. In large navigable rivers and big Lakes like those of North America, as well as in the sea, there are highways for shipping and commerce.

He makes the night grow longer by shortening the day, and He makes the day grow longer by shortening the night; and He has made the sun and the moon subservient [to His laws], each running its course for a term set [by Him].¹² Thus is God, your Sustainer: unto Him belongs all dominion-whereas those whom you invoke instead of Him do not own so much as the husk of a date-stone!

  - Mohammad Asad

See surah {13}, note [5].

He causes the night to pass into the day and the day into the night, and He has made the sun and the moon to serve you; each one follows its course for an appointed term. Such is Allah, your Rabb; His is the kingdom; and those to whom you pray besides Him do not even own a thread of a date-stone.

  - Muhammad Farooq-i-Azam Malik

He merges the night into the day and the day into the night, and has subjected the sun and the moon, each orbiting for an appointed term. That is Allah- your Lord! All authority belongs to Him. But those 'idols' you invoke besides Him do not possess even the skin of a date stone.

  - Mustafa Khattab

He maketh the night to pass into the day and He maketh the day to pass into the night. He hath subdued the sun and moon to service. Each runneth unto an appointed term. Such is Allah, your lord; His is the Sovereignty; and those unto whom ye pray instead of Him own not so much as the white spot on a date stone.

  - Marmaduke Pickthall

He merges Night into Day and He merges Day into Night and He has subjected the sun and the moon (to His Law): each one runs its course for a term appointed. Such is Allah your Lord: to Him belongs all Dominion. And those whom ye invoke besides Him have not the least power. ^{3891 3892 3893 3894}

  - Abdullah Yusuf Ali

Cf. xxii. 61. The phases of Light in nature may have other uses. But for man they mark periods of rest and activity, and have great influence on his physical, moral, and spiritual life.

Cf. xiii. 2. The sun and the moon mark phases of light, and serve man during the periods of the day and the night. The sun marks the seasons, and is the source of heat and energy and physical life for the whole solar system. The sun and the moon run according to fixed laws, and they will continue to do so, not for ever, but for the period appointed for their duration by Allah.

Allah's might and majesty, and Allah's goodness and wisdom, having been shown by a few examples, it follows that it is folly to seek or worship any other power but Allah. It only throws off man into false paths, and takes him farther and farther away from the Truth.

Qitmir: the thin, white skin that covers the date-stone. It has neither strength nor texture, and has no value whatever. Any one relying on any power other than that of Allah relies on nothing whatever. The Qitmir is worse than the proverbial "broken reed". Cf. iv. 53 and iv. 124, where the word naqir, 'the groove in a date-stone', is used similarly for a thing of no value or significance.

If you invoke them, they do not hear your call; and even if they could hear, they would not [be able to] respond to you. And [withal,] on the Day of Resurrection they will utterly disown your having associated them with God.¹³ And none can make thee understand [the truth] like the One who is all-aware.

  - Mohammad Asad

The Qur'an states in many places that all false objects of worship - whether saints, angels, relics, fetishes, or deified forces of nature - will bear witness against their one-time worshippers on Resurrection Day, and will "disown" them: a symbolic allusion to man's perception, at the end of time, of the ultimate reality.

If you pray to them they cannot hear your prayers and even if they could hear you they could not answer you. On the Day of Resurrection they will deny your associating them with Allah. O mankind! None can inform you about all this except the One Who is All-Aware.

  - Muhammad Farooq-i-Azam Malik

If you call upon them, they cannot hear your calls. And if they were to hear, they could not respond to you. On the Day of Judgment they will disown your worship 'of them'. And no one can inform you 'O Prophet' like the All-Knowledgeable.

  - Mustafa Khattab

If ye pray unto them they hear not your prayer, and if they heard they could not grant it you. On the Day of Resurrection they will disown association with you. None can inform you like Him Who is Aware.

  - Marmaduke Pickthall

If ye invoke them they will not listen to your call and if they were to listen they cannot answer your (prayer). On the Day of Judgement they will reject your "Partnership." And none (O man!) can tell thee (the Truth) like the One Who is acquainted with all things. ^{3895 3896 3897}

  - Abdullah Yusuf Ali

False or imaginary objects of worship serve no purpose whatever. They cannot hear; if they could hear, they could not grant prayers or petitions. In fact, if they are real creatures, such as angels or deified human beings, they will very rightly repudiate any such worship as brings them into competition or "partnership" with Allah. See next note.

Cf. x. 28 and n. 1418; also xxxiv. 40-41. No false ideas or false impressions will remain when true values are restored. Why not then accept the Truth now in this life, and get on to the true path of Grace?

None can tell you the Truth better than He Who is All-Wise and All-knowing. Why not accept His Message and receive His guidance?

O men! It is you who stand in need of God, whereas He alone is self-sufficient, the One to whom all praise is due.

  - Mohammad Asad

O mankind! It is you who stands in need of Allah, and it is Allah Who is Free of all wants, Worthy of all praise.

  - Muhammad Farooq-i-Azam Malik

O humanity! It is you who stand in need of Allah, but Allah 'alone' is the Self-Sufficient, Praiseworthy.

  - Mustafa Khattab

O mankind! Ye are the poor in your relation to Allah. And Allah! He is the Absolute, the Owner of Praise.

  - Marmaduke Pickthall

O ye men! it is ye that have need of Allah: but Allah is the One Free of all wants Worthy of all praise. ³⁸⁹⁸

  - Abdullah Yusuf Ali

What is man that Allah should care for him, instruct him, and send him special messengers to warn him of danger and harm? It is man that depends on Allah and has need of Him every moment of his life. Allah has no need of him, but He bestows His Grace on him as on all His creatures, out of His unbounded Mercy and loving-kindness. If it were Allah's Will, He could blot out man for his rebellion and create an entirely new world.

If He so wills, He can do away with you and bring forth a new mankind [in your stead]:¹⁴

  - Mohammad Asad

See note [27] on 14:19 .

If He wants, He can destroy you and replace you with a new creation;

  - Muhammad Farooq-i-Azam Malik

If He willed, He could eliminate you and produce a new creation.

  - Mustafa Khattab

If He will, He can be rid of you and bring (instead of you) some new creation.

  - Marmaduke Pickthall

If He so pleased He could blot you out and bring in a New Creation:

  - Abdullah Yusuf Ali

nor is this difficult for God.

  - Mohammad Asad

and this is not at all difficult for Allah.

  - Muhammad Farooq-i-Azam Malik

And that is not difficult for Allah 'at all'.

  - Mustafa Khattab

That is not a hard thing for Allah.

  - Marmaduke Pickthall

Nor is that (at all) difficult for Allah. ³⁸⁹⁹

  - Abdullah Yusuf Ali

There is no limit to Allah's creative power, nor is His creative energy anything rare or unusual. This is the force of the word 'aziz here. Allah's creative energy is exercised every moment, and it is the normal condition in the universe.

AND NO BEARER of burdens shall be made to hear another's burden;¹⁵ and if one weighed down by his load calls upon [another] to help him carry it, nothing thereof may be carried [by that other], even if it be one's near of kin.¹⁶ Hence, thou canst [truly] warn only those who stand in awe of their Sustainer although He is beyond the reach of their perception,¹⁷ and are constant in prayer, and [know that] whoever grows in purity, attains to purity but for the good of his own self, and [that] with God is all journeys' end.

  - Mohammad Asad

I.e., on Judgment Day - for "whatever [wrong] any human being commits rests upon him alone" ( 6:164 , which is followed by a sentence identical with the one above).

Thus, any transfer of moral responsibility from one person to another is shown to be impossible. Whereas the first part of the above statement implies a negation of the Christian doctrine of "original sin" with which mankind is supposedly burdened, the second part categorically refutes the doctrine of the "vicarious atonement" of that sin by Jesus. (See also 53:38 and the corresponding note [31].)

For an explanation of this rendering of bi'l-ghayb, see surah {2}, note [3]. The meaning is that only those "who believe in the existence of that which is beyond the reach of human perception" can really benefit by the "warning" inherent in the preceding statement. (See also {27:8-81} and {30:52-53}.)

No bearer of a burden will bear another's burden, and if a heavy laden person cries out for help, none will come forward to share the least of his burden, even though he be a close relative. O Prophet! You can only admonish those who fear their Rabb - though they cannot see Him - and establish Salah. He that purifies himself does so for his own good. To Allah is the destination of all.

  - Muhammad Farooq-i-Azam Malik

No soul burdened with sin will bear the burden of another. And if a sin-burdened soul cries for help with its burden, none of it will be carried- even by a close relative. You 'O Prophet' can only warn those who stand in awe of their Lord without seeing Him¹ and establish prayer. Whoever purifies themselves, they only do so for their own good. And to Allah is the final return.

  - Mustafa Khattab

 This can also mean that they are in awe of their Lord as much in private as they are in public.

And no burdened soul can bear another's burden, and if one heavy laden crieth for (help with) his load, naught of it will be lifted even though he (unto whom he crieth) be of kin. Thou warnest only those who fear their Lord in secret, and have established worship. He who groweth (in goodness), groweth only for himself, (he cannot by his merit redeem others). Unto Allah is the journeying.

  - Marmaduke Pickthall

Nor can a bearer of burdens bear another's burden. If one heavily laden should call another to (bear) his load not the least portion of it can be carried (by the other) even though he be nearly related. Thou canst but admonish such as fear their Lord unseen and establish regular Prayer and whoever purifies himself does so for the benefit of his own soul; and the destination (of all) is to Allah. ^{3900 3901 3902 3903}

  - Abdullah Yusuf Ali

Bearer: hamilatun: feminine in Arabic, as referring to the soul (nafs), as in vi. 164.

Natural relationship may be considered as a reasonable cause or opportunity for bearing each other's burdens. For example, a mother or a father might offer to die for her or his child, and vice versa. But this does not apply to spiritual matters. There the responsibility is strictly personal and cannot be transferred to another. In xxix. 13 we are told that the misleaders "will bear other burdens along with their own"; but the context shows that the "other" burdens are the burdens of deluding others with their falsehoods. Both sins are their own, viz., their original sin, and the sin of deluding the others. But the responsibility will be doubled.

Bil-gaibi: unseen in the adverbial sense. The man, who, though he does not see Allah, so realises Allah's Presence in himself as if he saw Him, is the man of genuine Faith, and for him Allah's Revelation comes through many channels and is always fruitful.

Prayer is one of the means of purifying ourselves of lower motives in life, for in prayer we seek the Presence of Allah. But the purity which we seek is for our own souls: we confer no favour on Allah or on any Power in the spiritual world, as some imagine who make "gifts" to Allah. In any case the destination of all is to Allah.

For [thus it is:] the blind and the seeing are not equal;

  - Mohammad Asad

The blind and the seeing are not alike;

  - Muhammad Farooq-i-Azam Malik

Those blind 'to the truth' and those who can see are not equal,

  - Mustafa Khattab

The blind man is not equal with the seer;

  - Marmaduke Pickthall

The blind and the seeing are not alike; ³⁹⁰⁴

  - Abdullah Yusuf Ali

Now we are offered some contrasts between those who obey Allah's Law and are thus citizens of Allah's Kingdom and those who are rebels against Allah's Kingdom and are thus outlaws. How can they be considered alike? The godly are like those who see, as contrasted with those who are blind; and their motives and actions are like the purest and highest Light, contrasted with the depths of darkness; or, to take another metaphor, their lives are like the genial and warmth-giving heat of the sun, which benefits all who come within its influence, contrasted with the chilly shadows of gloom in which no vegetation flourishes.

nor are the depths of darkness and the light;

  - Mohammad Asad

nor the darkness and the Light;

  - Muhammad Farooq-i-Azam Malik

nor are the darkness and the light,

  - Mustafa Khattab

Nor is darkness (tantamount to) light;

  - Marmaduke Pickthall

Nor are the depths of Darkness and the Light;

  - Abdullah Yusuf Ali

nor the [cooling] shade and the scorching heat:

  - Mohammad Asad

nor the shade and the heat;

  - Muhammad Farooq-i-Azam Malik

nor the 'scorching' heat and the 'cool' shade.¹

  - Mustafa Khattab

 This implies Hell and Paradise.

Nor is the shadow equal with the sun's full heat;

  - Marmaduke Pickthall

Nor are the (chilly) shade and the (genial) heat of the sun:

  - Abdullah Yusuf Ali

and neither are equal the living and the dead [of heart]. Behold, [O Muhammad,] God can make hear whomever He wills, whereas thou canst not make hear such as are [dead of heart like the dead] in their graves:

  - Mohammad Asad

nor the living and the dead. Certainly Allah can make anyone hear if He so wills; but, O Prophet, you cannot make those who are in the graves hear you.

  - Muhammad Farooq-i-Azam Malik

Nor are the dead and the living equal. Indeed, Allah 'alone' makes whoever He wills hear, but you 'O Prophet' can never make those in the graves hear 'your call'.

  - Mustafa Khattab

Nor are the living equal with the dead. Lo! Allah maketh whom He will to hear. Thou canst not reach those who are in the graves.

  - Marmaduke Pickthall

Nor are alike those that are living and those that are dead. Allah can make any that He wills to hear; but thou canst not make those to hear who are (buried) in graves. ³⁹⁰⁵

  - Abdullah Yusuf Ali

The final contrast is between the Living and the Dead; those whose future has in it the promise of growth and fulfilment, and those who are inert and on the road to perish. With Allah everything is possible: He can give Life to the Dead. But the human Teacher should not expect that people who are (spiritually) dead and buried will by any chance hear his call.

thou art nothing but a warner.

  - Mohammad Asad

You are nothing but a Warner.

  - Muhammad Farooq-i-Azam Malik

You are only a warner.

  - Mustafa Khattab

Thou art but a warner.

  - Marmaduke Pickthall

Thou art no other than a warner. ³⁹⁰⁶

  - Abdullah Yusuf Ali

The function of a Prophet is to preach Allah's Truth, to point out the right Way, to show men the need of repentance, and to warn them against the dangers which they incur by living a life of evil. He cannot compel them to accept the Truth or listen to the Message.

Verily, We have sent thee with the truth, as a bearer of glad tidings and a warner: for there never was any community but a warner has [lived and] passed away in its midst.¹⁸

  - Mohammad Asad

One of the meanings of the term ummah (preferred by Zamakhshari in his commentary on the above verse) is "people of one time" or "age"; another, "people of one kind", i.e., "a nation" or "a community" (which is adopted by me in this context). Taking into consideration a third, well-established meaning, namely, "a [particular] way of life" or "of behaviour" (Jawhari), the term "community" comes, in this instance, close to the modern concept of "civilization" in its historical sense. - The stress on the warners' (i.e., prophets) having "passed away" is meant to emnhasize the humanness and mortality of each and all of them.

Certainly We have sent you (O Muhammad) with the Truth as a bearer of good news and as a Warner, for there has not been a nation which has not had a Warner.

  - Muhammad Farooq-i-Azam Malik

We have surely sent you with the truth as a deliverer of good news and a warner. There is no community that has not had a warner.¹

  - Mustafa Khattab

 According to a Prophetic narration collected by Ibn Ḥibbân, the total number of prophets sent around the world, from Adam (ﷺ) to Muḥammad (ﷺ), is 124 000—of which only twenty-five are mentioned in the Quran.

Lo! We have sent thee with the Truth, a bearer of glad tidings and a warner; and there is not a nation but a warner hath passed among them.

  - Marmaduke Pickthall

Verily We have sent thee in truth as a bearer of glad tidings and as a warner: and there never was a people without a warner having lived among them (in the past). ³⁹⁰⁷

  - Abdullah Yusuf Ali

It is Allah Who sends the Revelation. While there is warning in it for the heedless, there is good news for those who listen and repent. The warning always came to all peoples before punishment.

And if they give thee the lie - even so gave the lie to the truth [many of] those who lived before their time, [when] there came unto them their apostles with all evidence of the truth, and with books of divine wisdom, and with light-giving revelation;

  - Mohammad Asad

If they disbelieve you, know that their predecessors also disbelieved their Rasools who came to them with clear signs, scriptures and light-giving Book.

  - Muhammad Farooq-i-Azam Malik

If they deny you, so did those before them. Their messengers came to them with clear proofs, divine Books, and enlightening Scriptures.¹

  - Mustafa Khattab

 i.e., the Torah, the Gospel, and Psalms.

And if they deny thee: those before them also denied. Their messengers came unto them with clear proofs (of Allah's sovereignty), and with the Psalms and the Scripture giving light.

  - Marmaduke Pickthall

And if they reject thee so did their predecessors to whom came their apostles with Clear Signs Books of Dark Prophecies and the Book of Enlightenment. ³⁹⁰⁸

  - Abdullah Yusuf Ali

The three things here mentioned are also mentioned in iii. 184, where I have explained the meaning in n. 490. All spiritual teaching centres round the evidences of Allah in our lives, the sublime teaching of Prophets of Allah, and the rules and laws which guide holy living.