Surah 45. Al-Jathiya

[To pay heed to God's signs and messages:] this is [the meaning of] guidance; on the other hand,⁸ for those who are bent on denying the truth of their Sustainer's messages there is grievous suffering in store as an outcome of [their] vileness.⁹

  - Mohammad Asad

Lit., "and or "but".

For an explanation of this rendering of the phrase min rijzin, see note [4] on 34:5 .

This Qur'an is the true Guidance. As for those who deny the revelations of their Rabb, there will be a terribly painful punishment.

  - Muhammad Farooq-i-Azam Malik

This is guidance. And those who disbelieve the revelations of their Lord, for them there is a painful doom of wrath.

  - Marmaduke Pickthall

IT IS GOD who has made the sea subservient [to His laws, so that it be of use] to you¹⁰ so that ships might sail through it at His behest, and that you might seek to obtain [what you need] of His bounty, and that you might have cause to be grateful.

  - Mohammad Asad

For the reason of the above interpolation, see surah {14}, note [46].

It is Allah Who has subjected the sea to you, so that ships may sail upon it by His command, and that you may seek His bounty and be grateful to Him.

  - Muhammad Farooq-i-Azam Malik

Allah it is Who hath made the sea of service unto you that the ships may run thereon by His command, and that ye may seek of His bounty, and that haply ye may be thankful;

  - Marmaduke Pickthall

And He has made subservient to you, [as a gift] from Himself, all that is in the heavens and on earth:¹¹ in this, behold, there are messages indeed for people who think!

  - Mohammad Asad

I.e., by endowing man, alone among all living beings, with a creative mind and, thus, with the ability to make conscious use of the nature that surrounds him and is within him.

He also subjected to you whatever is between the heavens and the earth; all from Himself. Surely there are signs in this for those who think.

  - Muhammad Farooq-i-Azam Malik

And hath made of service unto you whatsoever is in the heavens and whatsoever is in the earth; it is all from Him. Lo! herein verily are portents for people who reflect.

  - Marmaduke Pickthall

Tell all who have attained to faith that they should forgive those who do not believe in the coming of the Days of God,¹² [since it is] for Him [alone] to requite people for whatever they may have earned.

  - Mohammad Asad

Lit., "who do not hope for [i.e., expect] the Days of God", implying that they do not believe in them. As regards the meaning of "the Days of God", see surah {14}.

O Prophet, tell the believers to bear with those who do not fear the coming of the bad days from Allah, so that He may Himself recompense those people according to what they have earned.

  - Muhammad Farooq-i-Azam Malik

Tell those who believe to forgive those who hope not for the days of Allah; in order that He may requite folk what they used to earn.

  - Marmaduke Pickthall

Whoever does what is just and right, does so for his own good; and whoever does evil, does so to his own hurt; and in the end unto your Sustainer you all will be brought back.

  - Mohammad Asad

He that does a righteous deed, does it for his own good; and he that commits evil, does so at his own peril. In the end, you all will be brought back to your Rabb.

  - Muhammad Farooq-i-Azam Malik

Whoso doeth right, it is for his soul, and whoso doeth wrong, it is against it. And afterward unto your Lord ye will be brought back.

  - Marmaduke Pickthall

AND, INDEED, [already] unto the children of Israel did We vouchsafe revelation, and wisdom, and prophethood;¹³ and We provided for them sustenance out of the good things of life, and favoured them above all other people [of their time].¹⁴

  - Mohammad Asad

Sc., "in the same way and for the same purpose as We now bestow this revelation of the Qur'an" - thus stressing the fact of continuity in all divine revelation.

I.e., inasmuch as at that time they were the only truly monotheistic community (cf. 2:47 ).

We gave the Book to the Children of Israel and bestowed on them rulership and Prophethood. We provided them with good thing of life, exalted them above the nations,

  - Muhammad Farooq-i-Azam Malik

And verily We gave the Children of Israel the Scripture and the Command and the Prophethood, and provided them with good things and favored them above (all) peoples;

  - Marmaduke Pickthall

And We gave them clear indications of the purpose [of faith];¹⁵ and it was only after all this knowledge had been vouchsafed to them that they began, out of mutual jealousy, to hold divergent views:¹⁶ [but,] verily, thy Sustainer will judge between them on Resurrection Day regarding all whereon they were wont to differ.

  - Mohammad Asad

This, I believe, is the meaning of the phrase min al-amr in the above context, although most of the classical commentators are of the opinion that amr signifies here "religion" (din), and interpret the whole phrase, accordingly, as "of what pertains to religion". Since, however, the common denominator in all the possible meanings of the term amr - e.g., "command", "injunction", "ordinance", "matter [of concern]", "event", "action", etc. - is the element of purpose, whether implied or explicit, we may safely assume that this is the meaning of the term in the above elliptic phrase, which obviously alludes to the purpose underlying all divine revelation and, consequently, man's faith in it. Now from the totality of the Qur'anic teachings it becomes apparent that the innermost purpose of all true faith is, firstly, a realization of the existence of God and of every human being's responsibility to Him; secondly, man's attaining to a consciousness of his own dignity as a positive element - a logically necessary element - in God's plan of creation and, thus, achieving freedom from all manner of superstitions and irrational fears; and, lastly, making man aware that whatever good or evil he does is but done for the benefit, or to the detriment, of his own self (as expressed in verse {15} above).

See 23:53 and the corresponding note [30].

and gave them clear instructions relating to the matters of religion through revealing to them the Torah. Then they differed among themselves, not because of ignorance but, after the knowledge had come to them, out of envy among themselves. Surely your Rabb will judge between them on the Day of Resurrection concerning the matters in which they have set up differences.

  - Muhammad Farooq-i-Azam Malik

And gave them plain commandments. And they differed not until after the knowledge came unto them, through rivalry among themselves. Lo! thy Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ.

  - Marmaduke Pickthall

And, finally,¹⁷ [O Muhammad,] We have set thee on a way by which the purpose [of faith] may be fulfilled:¹⁸ so follow thou this [way], and follow not the likes and dislikes of those who do not know [the truth].¹⁹

  - Mohammad Asad

Lit., "thereafter" or "in the end" (thumma) - i.e., after the failure of the earlier communities to realize the ideal purpose of faith in their actual mode of life.

Lit., "on a way of the purpose [of faith]": see note [15] above. It is to be borne in mind that the literal meaning of the term shariah is "the way to a watering-place", and since water is indispensable for all organic life, this term has in time come to denote a "system of laws", both moral and practical, which shows man the way towards spiritual fulfilment and social welfare: hence, "religious law" in the widest sense of the term. (See in this connection note [66] on the second part of 5:48 .

I.e., who are not - or not primarily - motivated by God-consciousness and, hence, are swayed only by what they themselves regard as "right" in accordance with worldly, changing circumstances.

O Prophet, We have put you on the Right Way (Shari'ah) concerning the religion, so follow it, and do not yield to the desires of ignorant people;

  - Muhammad Farooq-i-Azam Malik

And now have We set thee (O Muhammad) on a clear road of (Our) commandment; so follow it, and follow not the whims of those who know not.

  - Marmaduke Pickthall

Behold, they could never be of any avail to thee if thou wert to defy the will of God²⁰ for, verily, such evildoers are but friends and protectors of one another, whereas God is the Protector of all who are conscious of Him.

  - Mohammad Asad

Lit., "against [i.e., "in defiance of"] God".

for they can in no way protect you against Allah. In fact, the wrongdoers are protectors of one another, while the protector of the righteous is Allah Himself.

  - Muhammad Farooq-i-Azam Malik

Lo! they can avail thee naught against Allah. And lo! as for the wrong doers, some of them are friends of others; and Allah is the Friend of those who ward off (evil).

  - Marmaduke Pickthall

This [revelation, then,]²¹ is a means of insight for mankind, and a guidance and grace unto people who are endowed with inner certainty.

  - Mohammad Asad

l.e.. the Our'an, which unfolds to man the purpose of all faith.

These (the Qur'an and Shari'ah) are the eye openers for mankind; a guidance and a blessing to the true believers.

  - Muhammad Farooq-i-Azam Malik

This is clear indication for mankind, and a guidance and a mercy for a folk whose faith is sure.

  - Marmaduke Pickthall

Now as for those who indulge in sinful doings - do they think that We place them, both in their life and their death, on an equal footing with those who have attained to faith and do righteous deeds?²² Bad, indeed, is their judgment:

  - Mohammad Asad

The meaning is twofold: "that We consider them to be equal with those who.. .", etc., and "that We shall deal with them in the same manner as We deal with those who...", etc. The reference to the intrinsic difference between these two categories with regard to "their life and their death" points not merely to the moral quality of their worldly existence, but also, on the one hand, to the inner peace and tranquility with which a true believer faces life's tribulations and the moment of death, and on the other, to the nagging anxiety which so often accompanies spiritual nihilism, and the "fear of the unknown" at the time of dying.

Do the evil doers think that We shall hold them equal with those who believe and do good deeds, and that their lives and deaths shall be alike? Bad is their judgment!

  - Muhammad Farooq-i-Azam Malik

Or do those who commit ill deeds suppose that We shall make them as those who believe and do good works, the same life and death? Bad is their judgment!

  - Marmaduke Pickthall

for, God has created the heavens and the earth in accordance with [an inner] truth,²³ and [has therefore willed] that every human being shall be recompensed for what he has earned and none shall be wronged.

  - Mohammad Asad

See note [11] on 10:5 . The implication is that without a differentiation between right and wrong - or true and false - there would be no "inner truth" in the concept of a divinely-planned creation.

Allah has created the heavens and the earth to manifest the truth, and to reward each soul according to its deeds, and none of them shall be wronged.

  - Muhammad Farooq-i-Azam Malik

And Allah hath created the heavens and the earth with truth, and that every soul may be repaid what it hath earned. And they will not be wronged.

  - Marmaduke Pickthall

HAST THOU ever considered [the kind of man] who makes his own desires his deity, and whom God has [thereupon] let go astray, knowing [that his mind is closed to all guidance],²⁴ and whose hearing and heart He has sealed, and upon whose sight He has placed a veil?²⁵ Who, then, could guide him after God [has abandoned him]? Will you not, then, bethink yourselves?

  - Mohammad Asad

Thus Razi, evidently reflecting the views of Zamakhshari, which have been quoted at length in my note [4] on 14:4 .

See note [7] on 2:7 .

Have you considered the case of such an individual who has made his own desires as his god, and Allah having knowledge let him go astray, and sealed his hearing and heart and drew a veil over his sight? Who is there to guide him after Allah has withdrawn His guidance? Will you not learn a lesson?

  - Muhammad Farooq-i-Azam Malik

Hast thou seen him who maketh his desire his god, and Allah sendeth him astray purposely, and sealeth up his hearing and his heart, and setteth on his sight a covering? Then who will lead him after Allah (hath condemned him)? Will ye not then heed?

  - Marmaduke Pickthall

And yet they say: "There is nothing beyond our life in this world. We die as we come to life,²⁶ and nothing but time destroys us." But of this they have no knowledge whatever: they do nothing but guess.

  - Mohammad Asad

I.e., by accident, or as an outcome of blind forces of nature.

The disbelievers say: "There is nothing but the life of this world? We live and die; nothing but time destroys us." In fact, they have no knowledge concerning this. They are merely guessing.

  - Muhammad Farooq-i-Azam Malik

And they say: There is naught but our life of the world; we die and we live, and naught destroyeth us save time; when they have no knowledge whatsoever of (all) that; they do but guess.

  - Marmaduke Pickthall

And [so,] whenever Our messages are conveyed to them in all their clarity, their only argument is this:²⁷ "Bring forth our forefathers [as witnesses], if what you claim is true!"²⁸

  - Mohammad Asad

Lit., "their argument is nothing but that they say".

Cf. 44:36 and the corresponding note [19].

When Our clear revelations are recited to them, they have no other argument but to say: "Bring our forefathers back if what you say is true!"

  - Muhammad Farooq-i-Azam Malik

And when Our clear revelations are recited unto them their only argument is that they say: Bring (back) our fathers then, if ye are truthful.

  - Marmaduke Pickthall