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Surah 42. Ash-Shura

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42:21
أَمْ لَهُمْ شُرَكَـٰٓؤُا۟ شَرَعُوا۟ لَهُم مِّنَ ٱلدِّينِ مَا لَمْ يَأْذَنۢ بِهِ ٱللَّهُ ۚ وَلَوْلَا كَلِمَةُ ٱلْفَصْلِ لَقُضِىَ بَيْنَهُمْ ۗ وَإِنَّ ٱلظَّـٰلِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ Am lahum shurak a o sharaAAoo lahum mina a l ddeeni m a lam ya th an bihi All a hu walawl a kalimatu alfa s li laqu d iya baynahum wainna a l thth a limeena lahum AAa tha bun aleem un
Is it that they [who care for no more than this world] believe in forces supposed to have a share in God's divinity,25 which enjoin upon them as a moral law something that God has never allowed?26 Now were it not for [God's] decree on the final judgment,27 all would indeed have been decided between them [in this world]:28 but, verily, grievous suffering awaits the evildoers [in the life to come].
  - Mohammad Asad

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

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

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

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

Have they made shoraka' (partners with Allah) who, in the practice of their faith, have made lawful to them what Allah has not allowed? Had a decision of making the decision on the Day of Judgement not been issued already, the matter would have certainly been decided between them; surely the wrongdoers will have a painful punishment.
  - Muhammad Farooq-i-Azam Malik
Or do they have associate-gods who have ordained for them some 'polytheistic' beliefs, which Allah has not authorized? Had it not been for 'prior' decree on Judgment, the matter would have certainly been settled between them 'at once'. And surely the wrongdoers will suffer a painful punishment.
  - Mustafa Khattab
Or have they partners (of Allah) who have made lawful for them in religion that which Allah allowed not? And but for a decisive word (gone forth already), it would have been judged between them. Lo! for wrong-doers is a painful doom.
  - Marmaduke Pickthall
What! have they partners (in godhead) who have established for them some religion without the permission of Allah? Had it not been for the Decree of Judgement the matter would have been decided between them (at once): but verily the wrongdoers will have a grievous Penalty. 4556
  - Abdullah Yusuf Ali

Nothing can exist without the permission of Allah. Can people, who indulge in false worship say: "Why does Allah permit it?" The answer is: "a certain latitude is allowed with the grant of a limited form of free will. When the time for Judgment comes, the Punishment is sure." See n. 1810 to xiii. 6. Decree (or Word) of Judgment: See n. 1407 to x. 19.

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42:22
تَرَى ٱلظَّـٰلِمِينَ مُشْفِقِينَ مِمَّا كَسَبُوا۟ وَهُوَ وَاقِعٌۢ بِهِمْ ۗ وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فِى رَوْضَاتِ ٱلْجَنَّاتِ ۖ لَهُم مَّا يَشَآءُونَ عِندَ رَبِّهِمْ ۚ ذَٰلِكَ هُوَ ٱلْفَضْلُ ٱلْكَبِيرُ Tar a a l thth a limeena mushfiqeena mimm a kasaboo wahuwa w a qiAAun bihim wa a lla th eena a manoo waAAamiloo a l ssa li ha ti fee raw da ti aljann a ti lahum m a yash a oona AAinda rabbihim tha lika huwa alfa d lu alkabeer u
[In that life to come,] thou wilt see the evildoers full of fear at [the thought of] what they have earned: for [now] it is bound to fall back upon them. And in the flowering meadows of the gardens [of Paradise thou wilt see] those who have attained to faith and done righteous deeds: all that they might desire shall they have with their Sustainer: [and] this, this is the great bounty -
  - Mohammad Asad
You will see that the wrongdoers will be fearing the bad consequences of their deeds which will surely befall them. While those who believe and do good deeds shall dwell in the luxurious gardens of paradise, and shall receive from their Rabb all that they wish for; that will surely be the magnificent blessing.
  - Muhammad Farooq-i-Azam Malik
You will see the wrongdoers fearful 'of the punishment' for what they committed but it will be inevitable for them, whereas those who believe and do good will be in the lush Gardens of Paradise. They will have whatever they desire from their Lord. That is 'truly' the greatest bounty.
  - Mustafa Khattab
Thou seest the wrong-doers fearful of that which they have earned, and it will surely befall them; while those who believe and do good works (will be) in flowering meadows of the Gardens, having what they wish from their Lord. This is the great preferment.
  - Marmaduke Pickthall
Thou wilt see the wrongdoers in fear on account of what they have earned and (the burden of) that must (necessarily) fall on them. But those who believe and work righteous deeds will be in the luxuriant meads of the Gardens: they shall have before their Lord all that they wish for: that will indeed be the magnificent Bounty (of Allah). 4557 4558
  - Abdullah Yusuf Ali

The chief feature of the punishment of wrong-doing is that the minds of the wrong-doers are haunted with terror on account of their own guilty conscience. They cannot possibly escape the weight of that terror.

In contrast with the withering terror of the wrong-doers is the ease and rational happiness of those who do good. "On them shall be no fear, nor shall they grieve" (ii. 38). Their wills will have been purified, and they shall have all that they shall desire, "before their Lord". That is, their highest Bliss will be the sight of their Lord. No higher Bounty can they wish for.

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42:23
ذَٰلِكَ ٱلَّذِى يُبَشِّرُ ٱللَّهُ عِبَادَهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ ۗ قُل لَّآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا إِلَّا ٱلْمَوَدَّةَ فِى ٱلْقُرْبَىٰ ۗ وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُۥ فِيهَا حُسْنًا ۚ إِنَّ ٱللَّهَ غَفُورٌ شَكُورٌ Tha lika alla th ee yubashshiru All a hu AAib a dahu alla th eena a manoo waAAamiloo a l ssa li ha ti qul l a asalukum AAalayhi ajran ill a almawaddata fee alqurb a waman yaqtarif h asanatan nazid lahu feeh a h usnan inna All a ha ghafoorun shakoor un
that [bounty] whereof God gives the glad tiding to such of His servants as attain to faith and do righteous deeds. Say [O Prophet]: "No reward do I ask of you for this [message] other than [that you should] love your fellow-men.29 For, if anyone gains [the merit of] a good deed, We shall grant him through it an increase of good: and, verily, God is much-forgiving, ever responsive to gratitude.
  - Mohammad Asad

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

Such a blessing is the good news which Allah gives to His servants who believe and do good deeds. O Prophet, say to them: "I do not ask you any recompense except your love for being my close relatives." He that does a good deed shall be repaid many times over. Surely Allah is oft-Forgiving, most Appreciative.
  - Muhammad Farooq-i-Azam Malik
That 'reward' is the good news which Allah gives to His servants who believe and do good. Say, 'O Prophet,' 'I do not ask you for a reward for this 'message'- only honour for 'our' kinship.'1 Whoever earns a good deed, We will increase it in goodness for them. Surely Allah is All-Forgiving, Most Appreciative.
  - Mustafa Khattab

 This could also be a call to all believers to love and respect the immediate family of the Prophet (ﷺ).

 This could also be a call to all believers to love and respect the immediate family of the Prophet (ﷺ).

This it is which Allah announceth unto His bondmen who believe and do good works. Say (O Muhammad, unto mankind): I ask of you no fee therefor, save loving kindness among kinsfolk. And whoso scoreth a good deed we add unto its good for him. Lo! Allah is Forgiving, Responsive.
  - Marmaduke Pickthall
That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say: "No reward do I ask of you for this except the love of those near of kin." And if anyone earns any good We shall give Him an increase of good in respect thereof: for Allah is Oft-Forgiving Most Ready to appreciate (service). 4559 4560 4561
  - Abdullah Yusuf Ali

Heaven may be pictured to our minds in various forms. This is one of the highest, and Allah announces it freely to the righteous.

No sort of tangible reward does the prophet of Allah ask for proclaiming the Glad Tidings of Allah. But at least he has the right to ask that his kith and kin should not persecute him and put all sorts of obstacles in his way, as did the Quraish against the holy Prophet.

Cf. xxxv. 29-30, and notes 3915 (for increase) and 3917 (for Allah's appreciation of service).

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42:24
أَمْ يَقُولُونَ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا ۖ فَإِن يَشَإِ ٱللَّهُ يَخْتِمْ عَلَىٰ قَلْبِكَ ۗ وَيَمْحُ ٱللَّهُ ٱلْبَـٰطِلَ وَيُحِقُّ ٱلْحَقَّ بِكَلِمَـٰتِهِۦٓ ۚ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ Am yaqooloona iftar a AAal a All a hi ka th iban fain yashai All a hu yakhtim AAal a qalbika wayam h u All a hu alb at ila wayu h iqqu al h aqqa bikalim a tihi innahu AAaleemun bi tha ti a l ss udoor i
DO THEY, perchance, say, "[Muhammad] has attributed his own lying inventions to God"? But then, had God so willed, He could have sealed thy heart [forever]: for God blots out all falsehood and by His words proves the truth to be true.30 Verily, He has full knowledge of what is in the hearts [of men];
  - Mohammad Asad

See note [103] on 10:82 .

Do they say: "He has forged a falsehood against Allah?" But if Allah so willed, He could have sealed your heart. In fact Allah blots out falsehood and vindicates the truth by His words. Surely He knows everything that is hidden in your breast.
  - Muhammad Farooq-i-Azam Malik
Or do they say, 'He has fabricated a lie about Allah!'? 'If you had,' Allah would have sealed your heart, if He willed. And Allah wipes out falsehood and establishes the truth by His Words. He certainly knows best what is 'hidden' in the heart.
  - Mustafa Khattab
Or say they: He hath invented a lie concerning Allah? If Allah willed, He could have sealed thy heart (against them). And Allah will wipe out the lie and will vindicate the truth by His words. Lo! He is aware of what is hidden in the breasts (of men).
  - Marmaduke Pickthall
What! do they say "He has forged a falsehood against Allah"? But if Allah willed He could seal up thy heart. And Allah blots out Vanity and proves the Truth by His Words. For He knows well the secrets of all hearts. 4562
  - Abdullah Yusuf Ali

If any one has a doubt about a prophet's mission, let him look at the prophet's lfe, at his work, at his character. Allah loves Truth, not Falsehood. Allah's aid goes with Truth, not with Falsehood. The beauty and power of Allah's Word cannot be found in Falsehood. The false man's heart would be sealed, not expanded to new heights, as is that of the Message-bearer of Allah.

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42:25
وَهُوَ ٱلَّذِى يَقْبَلُ ٱلتَّوْبَةَ عَنْ عِبَادِهِۦ وَيَعْفُوا۟ عَنِ ٱلسَّيِّـَٔاتِ وَيَعْلَمُ مَا تَفْعَلُونَ Wahuwa alla th ee yaqbalu a l ttawbata AAan AAib a dihi wayaAAfoo AAani a l ssayyiati wayaAAlamu m a tafAAaloon a
and it is He who accepts repentance from His servants, and pardons bad deeds, and knows all that you do,
  - Mohammad Asad
It is He Who accepts repentance from His servants and pardons their sins, and He knows whatever you do.
  - Muhammad Farooq-i-Azam Malik
He is the One Who accepts repentance from His servants and pardons 'their' sins. And He knows whatever you do.
  - Mustafa Khattab
And He it is Who accepteth repentance from his bondmen, and pardoneth the evil deeds, and knoweth what ye do.
  - Marmaduke Pickthall
He is the One that accepts repentance from His Servants and forgives sins: and He knows all that ye do. 4563
  - Abdullah Yusuf Ali

Whatever the sin, Allah's Mercy is open to sincere Repentance, at all times, until the decree of condemnation issues.

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42:26
وَيَسْتَجِيبُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَيَزِيدُهُم مِّن فَضْلِهِۦ ۚ وَٱلْكَـٰفِرُونَ لَهُمْ عَذَابٌ شَدِيدٌ Wayastajeebu alla th eena a manoo waAAamiloo a l ssa li ha ti wayazeeduhum min fa d lihi wa a lk a firoona lahum AAa tha bun shadeed un
and responds unto all who attain to faith and do righteous deeds, and [it is He who, in the life to come,] will give them, out of His bounty, far more [than they will have deserved], whereas for the deniers of the truth there is [but] suffering severe in store.
  - Mohammad Asad
He answers the prayers of those who believe and do good deeds and gives them even more out of His bounty. As for the unbelievers, they shall have severe punishment.
  - Muhammad Farooq-i-Azam Malik
He responds to those who believe and do good, and increases their reward out of His grace. As for the disbelievers, they will suffer a severe punishment.
  - Mustafa Khattab
And accepteth those who do good works, and giveth increase unto them of His bounty. And as for disbelievers, theirs will be an awful doom.
  - Marmaduke Pickthall
And He listens to those who believe and do deeds of righteousness and gives them increase of His Bounty: but for the Unbelievers there is a terrible Penalty. 4564
  - Abdullah Yusuf Ali

To the prayers of the righteous He listens, and He gives them of His Bounty beyond their deserts. Every time they do a little good, they are increased in their goodness. Every right impulse or aspiration is strengthened and leads to progressive spiritual advancement.

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42:27
وَلَوْ بَسَطَ ٱللَّهُ ٱلرِّزْقَ لِعِبَادِهِۦ لَبَغَوْا۟ فِى ٱلْأَرْضِ وَلَـٰكِن يُنَزِّلُ بِقَدَرٍ مَّا يَشَآءُ ۚ إِنَّهُۥ بِعِبَادِهِۦ خَبِيرٌۢ بَصِيرٌ Walaw basa t a All a hu a l rrizqa liAAib a dihi labaghaw fee alar d i wal a kin yunazzilu biqadarin m a yash a o innahu biAAib a dihi khabeerun ba s eer un
For, if God were to grant [in this world] abundant sustenance to [all of] His servants, they would behave on earth with wanton insolence:31 but as it is, He bestows [His grace] from on high in due measure, as He wills: for, verily, He is fully aware of [the needs of] His creatures, and sees them all.
  - Mohammad Asad

This passage connects with, and elucidates, the statement in the preceding verse that God "responds unto all who attain to faith and do righteous deeds" - a statement which, at first glance, seems to be contrary to the fact that whereas many wrongdoers prosper and are happy, many righteous people suffer hurt and deprivation. In reply to this objection, the above verse points elliptically to man's innate "greed for more and more" (see 102:1 ), which often causes him to become "grossly overweening whenever he believes himself to be self-sufficient" ( 96:6 ). To counteract this tendency, the Qur'an stresses again and again that God's "response" to the righteous - as well as to wrongdoers - will become fully evident only in the life to come, and not necessarily in this world, which, after all, is only the first, short stage of man's existence.

Had Allah bestowed abundance upon His servants, they would have transgressed beyond bounds in the earth; that's why He sends down in due measure as He pleases; He is well aware and observant of His servants.
  - Muhammad Farooq-i-Azam Malik
Had Allah given abundant provisions to 'all' His servants, they would have certainly transgressed throughout the land. But He sends down whatever He wills in perfect measure. He is truly All-Aware, All-Seeing of His servants.
  - Mustafa Khattab
And if Allah were to enlarge the provision for His slaves they would surely rebel in the earth, but He sendeth down by measure as He willeth. Lo! He is Informed, a Seer of His bondmen.
  - Marmaduke Pickthall
If Allah were to enlarge the provision for His Servants they would indeed transgress beyond all bounds through the earth; but He sends (it) down in due measure as He pleases: for He is with His Servants well-acquainted Watchful. 4565 4566
  - Abdullah Yusuf Ali

It may be objected that all prayers, even of good people, are not answered. The reply is: (1) that even everyone who is good does not necessarily know what is best for him, for the values in this life are curiously distorted; and (2) on account of their want of knowledge, if everyone got all he asked for, there would be chaos and confusion, and "transgression beyond bounds through the earth", for the different interests are so intermingled and balanced that some measure must be observed in granting people's wishes. This measure is best supplied by the watchful care of Allah and His perfect knowledge of all our real needs.

"As He pleases" is here almost equivalent to "as He thinks best".

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42:28
وَهُوَ ٱلَّذِى يُنَزِّلُ ٱلْغَيْثَ مِنۢ بَعْدِ مَا قَنَطُوا۟ وَيَنشُرُ رَحْمَتَهُۥ ۚ وَهُوَ ٱلْوَلِىُّ ٱلْحَمِيدُ Wahuwa alla th ee yunazzilu alghaytha min baAAdi m a qana t oo wayanshuru ra h matahu wahuwa alwaliyyu al h ameed u
And it is He who sends down rain after [men] have lost all hope, and unfolds His grace [thereby]:32 for He alone is [their] protector, the One to whom all praise is due.
  - Mohammad Asad

This reference to the symbol of life-giving rain connects with the preceding statement that "He bestows [His grace] in due measure, as He wills", and is a preamble, as it were, to the statement in the next verse that all creation is but a visible "sign" or "revelation" of God's existence and purposeful activity, as well as of the God-willed continuation of all life in the hereafter.

It is He Who sends down rain even after they have lost all hope, and spreads His Mercy. He Alone is the Praiseworthy Guardian.
  - Muhammad Farooq-i-Azam Malik
He is the One Who sends down rain after people have given up hope, spreading out His mercy. He is the Guardian, the Praiseworthy.
  - Mustafa Khattab
And He it is Who sendeth down the saving rain after they have despaired, and spreadeth out His mercy. He is the Protecting Friend, the Praiseworthy.
  - Marmaduke Pickthall
He is the One that sends down rain (even) after (men) have given up all hope and scatters His Mercy (far and wide). And He is the Protector Worthy Of all Praise. 4567
  - Abdullah Yusuf Ali

That men should get such a blessing as rain when they expect it according to ordinary calculations or probabilities does not impress them, as it is a daily occurrence. But Allah's mercy is more than this. It comes to our aid even when all hope is lost, and gives us new chances and new openings where we least expect them. His quality of cherishing and protecting His creatures is always active, and what higher praise can we give?

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42:29
وَمِنْ ءَايَـٰتِهِۦ خَلْقُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَثَّ فِيهِمَا مِن دَآبَّةٍ ۚ وَهُوَ عَلَىٰ جَمْعِهِمْ إِذَا يَشَآءُ قَدِيرٌ Wamin a y a tihi khalqu a l ssam a w a ti wa a lar d i wam a baththa feehim a min d a bbatin wahuwa AAal a jamAAihim i tha yash a o qadeer un
And among His signs is the [very] creation of the heavens and the earth, and of all the living creatures which He has caused to multiply throughout them:33 and [since He has created them,] He has [also] the power to gather them [unto Himself] whenever He wills.
  - Mohammad Asad

Lit., "in both". In the Qur'an, the expression "the heavens and the earth" invariably denotes the universe in its entirety.

Among His signs is the creation of the heavens and the earth, and the living creatures that He has spread in both of them: and He is capable of gathering them all together whenever He wants.
  - Muhammad Farooq-i-Azam Malik
And among His signs is the creation of the heavens and the earth, and all living beings He dispersed throughout both. And He is Most Capable of bringing all together whenever He wills.
  - Mustafa Khattab
And of His portents is the creation of the heaven and the earth, and of whatever beasts He hath dispersed therein. And He is Able to gather them when He will.
  - Marmaduke Pickthall
And among His Signs is the creation of the heavens and the earth and the living creatures that He has scattered through them: and He has power to gather them together when He wills. 4568 4569
  - Abdullah Yusuf Ali

Dabbatun: beasts, living, crawling creatures of all kinds: see n. 166 to ii. 164. Similarly in xxiv. 45, and other passages, the word is used for living creatures of all kinds, life generally, whose material basis is the mysterious thing which science calls protoplasm. The more our biological knowledge increases, the more do we marvel at the unity of Life on the one hand, and its diversity on the other.

Life is not confined to our one little Planet. It is a very old speculation to imagine some life like human life on the planet Mars. Though no scientific demonstration is possible, it is reasonable to suppose that Life in some form or other is scattered through some of the millions of heavenly bodies scattered through space. What a wonderful Sign of Allah! The Almighty Who created such countless beings has surely the power to bring them together.

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42:30
وَمَآ أَصَـٰبَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُوا۟ عَن كَثِيرٍ Wam a a sa bakum min mu s eebatin fabim a kasabat aydeekum wayaAAfoo AAan katheer in
Now whatever calamity may befall you [on Judgment Day] will be an outcome of what your own hands have wrought,34 although He pardons much;
  - Mohammad Asad

This oft-recurring phrase is a Qur'anic metonym for man's doings and conscious attitudes in this world, meant to bring out the fact that these doings or attitudes are the "harvest" of a person's spiritual character and have, therefore, a definite influence on the quality of his life in the hereafter. Since the latter is but an organic continuation of earthly life, man's subsequent spiritual growth and bliss or, alternatively, spiritual darkness and suffering - symbolically circumscribed as God's "reward" and "chastisement" or "paradise" and "hell" - depend on, and are a result of, what one has previously "earned".

Whatever affliction befalls you is the result of what your own hands have done even though for many of your misdeeds He grants forgiveness.
  - Muhammad Farooq-i-Azam Malik
Whatever affliction befalls you is because of what your own hands have committed. And He pardons much.
  - Mustafa Khattab
Whatever of misfortune striketh you, it is what your right hands have earned. And He forgiveth much.
  - Marmaduke Pickthall
Whatever misfortune happens to you is because of the things your hands have wrought and for many (of them) He grants forgiveness. 4570
  - Abdullah Yusuf Ali

All evil, all sorrow, all pain and affliction, are things not normal, things twisted from the pure and holy nature as created by Allah's hands. As far as man is concerned, his misfortunes are but the consequences of the things he has done. He must bear personal responsibility for them and not throw the blame on others.

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42:31
وَمَآ أَنتُم بِمُعْجِزِينَ فِى ٱلْأَرْضِ ۖ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ Wam a antum bimuAAjizeena fee alar d i wam a lakum min dooni All a hi min waliyyin wal a na s eer in
and you cannot elude Him on earth, and you will have none to protect you from God [in the life to come], and none to bring you succour.
  - Mohammad Asad
You cannot frustrate anything in earth and there is no protector or helper for you besides Allah.
  - Muhammad Farooq-i-Azam Malik
You can never escape 'Him' on earth, nor do you have any protector or helper besides Allah.
  - Mustafa Khattab
Ye cannot escape in the earth, for beside Allah ye have no protecting friend nor any helper.
  - Marmaduke Pickthall
Nor can ye frustrate (aught) (fleeing) through the earth; nor have ye besides Allah anyone to protect or to help. 4571
  - Abdullah Yusuf Ali

Every evil deed or word or thought must have its evil consequences: but if Allah forgives anything,-and He forgives much, yet no one imagine that he has defeated-or can defeat-Allah's. Will or Plan. The only help or protection that is possible is from Allah. Cf. xxix. 22.

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42:32
وَمِنْ ءَايَـٰتِهِ ٱلْجَوَارِ فِى ٱلْبَحْرِ كَٱلْأَعْلَـٰمِ Wamin a y a tihi aljaw a ri fee alba h ri ka a laAAl a m i
And among His signs35 are the ships that sail like [floating] mountains through the seas:
  - Mohammad Asad

As is evident from the sequence, in this instance the term ayah (lit., "sign" or "[divine] message") is used in the sense of "parable". (See next note.)

Among His signs are the ships which look like mountains upon the ocean.
  - Muhammad Farooq-i-Azam Malik
And among His signs are the ships like mountains 'sailing' in the sea.
  - Mustafa Khattab
And of His portents are the ships, like banners on the sea;
  - Marmaduke Pickthall
And among His Signs are the ships smooth-running through the ocean (tall) as mountains. 4572
  - Abdullah Yusuf Ali

The great and stately ships are appealed to again and again as being among the Signs of Allah, from many aspects. The aspect referred to here is how the great sailing ship runs prosperously as long as "the breath of heaven fills the sail", and what a miserable helpless creature she becomes when she once becomes becalmed. Students of English literature will remember the striking picture which Coleridge draws in his "Rime of the Ancient Mariner." The becalmed ship is as it were in the grip of Death because of the crime which the sailor had committed, and his mind feels psychologically the full force of the Sign. By analogy we can apply this to other craft: the steamer is not free from other dangers of the sea, nor air-craft from numerous dangers of the air.

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42:33
إِن يَشَأْ يُسْكِنِ ٱلرِّيحَ فَيَظْلَلْنَ رَوَاكِدَ عَلَىٰ ظَهْرِهِۦٓ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ In yasha yuskini a l rree h a faya th lalna raw a kida AAal a th ahrihi inna fee tha lika la a y a tin likulli s abb a rin shakoor in
if He so wills, He stills the wind, and then they lie motionless on the sea's surface - [and] herein, behold, there are messages indeed for all who are wholly patient in adversity and deeply grateful [to God];
  - Mohammad Asad
If He wants, He can cause the wind to become still and leave them motionless on their backs - surely in this example there are signs for every such person who patiently endures and is grateful.
  - Muhammad Farooq-i-Azam Malik
If He wills, He can calm the wind, leaving the ships motionless on the water. Surely in this are signs for whoever is steadfast, grateful.
  - Mustafa Khattab
If He will He calmeth the wind so that they keep still upon its surface Lo! herein verily are signs for every steadfast grateful (heart).
  - Marmaduke Pickthall
If it be His Will He can still the Wind: then would they become motionless on the back of the (ocean). Verily in this are Signs for everyone who patiently perseveres and is grateful. 4573
  - Abdullah Yusuf Ali

If we study such Signs in the right spirit, we learn the highest lessons for our spiritual life: on the one hand, patient perseverance with reliance on Allah, and on the other a feeling or attitude of grateful thanks to Allah, that He enables us to achieve so much in spite of our shortcomings, and forgives in us so much that deserves punishment and disaster.

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42:34
أَوْ يُوبِقْهُنَّ بِمَا كَسَبُوا۟ وَيَعْفُ عَن كَثِيرٍ Aw yoobiqhunna bim a kasaboo wayaAAfu AAan katheer in
or else He may cause them to perish because of what they have wrought;36 and [withal,] He pardons much.
  - Mohammad Asad

I.e., because of the evil which they have committed. The above passage is, I believe, a parabolical allusion to the three possible alternatives in the life to come: spiritual progress and happiness (symbolized by ships that sail freely through the sea); spiritual stagnancy (ships that lie motionless on the sea's surface); and spiritual disaster and suffering (summarized in the concept of perdition). The second of these three alternatives seems to point to the condition of those 'ala 'l-a'raf spoken of in 7:46 Cf. and explained in the corresponding note [37].

- Or He may cause them to drown in consequence of even a few of their misdeeds, though He forgives many of their misdeeds.
  - Muhammad Farooq-i-Azam Malik
Or He can wreck the ships for what the people have committed- though He forgives much-
  - Mustafa Khattab
Or he causeth them to perish on account of that which they have earned And He forgiveth much--
  - Marmaduke Pickthall
Or He can cause them to perish because of the (evil) which (the men) have earned: but much doth He forgive.
  - Abdullah Yusuf Ali

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42:35
وَيَعْلَمَ ٱلَّذِينَ يُجَـٰدِلُونَ فِىٓ ءَايَـٰتِنَا مَا لَهُم مِّن مَّحِيصٍ WayaAAlama alla th eena yuj a diloona fee a y a tin a m a lahum min ma h ee s in
And let them know, those who call Our messages in question,37 that for them there is no escape.
  - Mohammad Asad

For this rendering of yujadilun, see note [25] on 40:35 .

Those who dispute about Our revelations should know that there is no escape for them.
  - Muhammad Farooq-i-Azam Malik
so those who dispute about Our signs may know that they have no refuge.
  - Mustafa Khattab
And that those who argue concerning Our revelations may know they have no refuge.
  - Marmaduke Pickthall
But let those know who dispute about Our Signs that there is for them no way of escape. 4574
  - Abdullah Yusuf Ali

If we treat Allah's Signs in the wrong spirit, i.e., contumaciously reject them or constantly dispute about them instead of trying to understand them, we are told that such tactics will avail us nothing. we cannot escape the consequences of our sins. The only way to escape is by repentance on our part and the grant of mercy by Allah.

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