In the name of Allah, Most
Gracious, Most Merciful
Holy Quran Surah 13 Al Ra’d (The Thunder)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
1 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
2 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
3 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
4 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
5 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
6 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
7 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
Transliteration
Ayah 1 
Yusuf Ali 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.
Transliteration Alif La_m Ra_, tilka a_ya_tul kita_b(i), wallazi unzila ilaika mir rabbikal haqqu wa la_kinna
aksaran na_si la_ yu'minu_n(a).
Ayah 2
Yusuf Ali 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.
Transliteration Alla_hul lazi rafa'as sama_wa_ti bi
gairi 'amadin taraunaha_ summa-stawa_ 'alal 'arsyi wa sakhkharasy syamsa wal qamar(a), kulluy yajri li ajalim musamma_(n), yudabbirul
amra yufassilul a_ya_ti la'allakum biliqa_'i rabbikum tu_qinu_n(a).
Ayah 3
Yusuf Ali 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!
Transliteration Wa huwal lazi maddal arda wa ja'ala
fiha_ rawa_siya wa anha_ra_(n), wa min kullis
samara_ti ja'ala fiha_ zaujaini-snaini yugsyil lailan naha_r(a), inna fi
za_lika la a_ya_til liqaumiy yatafakkaru_n(a).
Ayah 4
Yusuf Ali 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!
Transliteration Wa fil ardi qita'um mutaja_wira_tuw
wa janna_tum min a'na_biw wa zar'uw wa nakhilun sinwa_nuw wa gairu sinwa_niy
yusqa_ bi ma_'iw wa_hid(in), wa nufaddilu ba'daha_ 'ala_ ba'din fil ukul(i), inna fi za_likala a_ya_til
liqaumiy ya'qilu_n(a).
Ayah 5
Yusuf Ali 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)!
Transliteration Wa in ta'jab fa 'ajabun qauluhum
a'iza_ kunna_ tura_ban ainna_ lafi khalqin jadid(in),
ula_'ikal lazina kafaru_ bi rabbihim, wa ula_'ikal agla_lu fi a'na_qihim, wa
ula_'ika asha_bun na_r(i), hum fiha_ kha_lidu_n(a).
Ayah 6
Yusuf Ali 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.
Transliteration Wa yasta'jilu_naka bis sayyi'ati
qablal hasanati wa qad khalat min qablihimul masula_t(u),
wa inna rabbaka lazu_ magfiratil lin na_si 'ala_ zulmihim, wa inna rabbaka lasyadidul
'iqa_b(i).
Ayah 7
Yusuf Ali 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.
Transliteration Wa yaqu_lul lazina kafaru_ lau la_
unzila 'alaihi a_yatum mir rabbih(i), innama_ anta
munziruw wa likulli qaumin ha_d(in).
Introduction
Name
This
Surah takes its name from the word (ar-Ra'ad) (thunder) that occurs in v. 13.
It is merely the symbolic name of the Surah and does not in any way mean that the
Surah deals with the scientific problems connected with thunder.
Period of Revelation
The
internal evidence (vv 27-31 and vv. 34-48) shows that this Surah was revealed
in the last stage of the
Central Theme
The
first verse enunciates the main theme of this Surah, that is, "The Message
of Muhammad (Allah's peace be upon him) is the very Truth, but it is the fault
of the people that they are rejecting it." This is the pivot on which the
whole Surah turns. This is why it has been shown over and over again in different
ways that the basic components of the Message Tauhid, Resurrection and
Prophethood are a reality: therefore they should believe sincerely in these for
their own moral and spiritual good. They have been warned that they shall incur
their own ruin if they reject them, for kufr by itself is sheer folly
and ignorance. Moreover, the aim of the Surah is not merely to satisfy the
minds but also to appeal to the hearts to accept the Faith. Therefore it does
not merely put forward logical arguments in support of the truth of the Message
and against the people's wrong notions, but at appropriate intervals it makes
frequent use of sympathetic and earnest appeals to win over their hearts by
warning them of the consequences of kufr and by holding out the happy
rewards of Faith so that the foolish people should give up their obduracy.
Besides
this, the objections of the opponents have been answered without any mention of
them, and those doubts which are proving a hindrance in the way of the Message
or were being created by the opponents have been removed. At the same time, the
Believers; who had been passing through long and hard ordeal and were feeling
tired, and waiting anxiously for Allah's succour, have been comforted and
filled with hope and courage.
Notes
1798 For
abbreviated Letters generally see Appendix 1. (13.1)
1799 Cf.
x. 1, n. 1382. (13.1)
1800 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.
(13.2)
1801 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. (13.2)
1802 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
1803 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. (13.2)
1804 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
1805 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. (13.3)
1806 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. (13.4)
1807 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. (13.4)
1808 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. (13.5)
1809 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. (13.5)
1810 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. (13.6)
1811 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. (13.7)
1812 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. (13.7)
Holy Quran Surah 13 Al Ra’d (The Thunder)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
8 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
9 He knoweth the Unseen and that which is open: He is the Great the
Most High. 1814
10 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
11 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
12 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
13 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
14 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
15 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
16 Say: "Who is the Lord and Sustainer
of the heavens and the earth?" Say: "It is Allah." Say: "Do
ye then take (for worship) protectors other than Him such as have no power
either for good or for harm to themselves?" Say: "Are the blind equal
with those who see? Or the depths of darkness equal with Light?" Or do
they assign to Allah partners who have created (anything) as He has created so
that the creation seemed to them similar? Say: "Allah is the Creator of
all things: He is the One the Supreme and Irresistible." 1828 1829 1830
17 He sends down water from the skies and the channels flow each
according to its measure: but the torrent bears away the foam that mounts up to
the surface. Even so from that (ore)
which they heat in the fire to make ornaments or utensils therewith there is a
scum likewise. Thus doth Allah (by
parables) show forth Truth and Vanity: for the scum disappears like froth cast
out; while that which is for the good of mankind remains on the earth. Thus doth Allah set forth parables.
1831 1832
18 For those who respond to their Lord are (all) good things. But those who respond not to Him even if they
had all that is in the heavens and on earth and as much more (in vain) would
they offer it for ransom. For them will
the reckoning be terrible: their abode will be Hell what a bed of misery! 1833
Transliteration
Ayah 8
Yusuf Ali 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.
Transliteration Alla_hu ya'lamu ma_ tahmilu kullu
unsa_ wa ma_ tagidul arha_mu wa ma_ tazda_d(u), wa
kullu syai'in bi miqda_r(in).
Ayah 9
Yusuf Ali He knoweth the Unseen and that which
is open: He is the Great the Most High.
Transliteration 'A_limul gaibi wasy syaha_datil kabirul
muta'a_l(i).
Ayah 10
Yusuf Ali 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.
Transliteration Sawa_'um minkum man asarral qaula wa
man jahara bihi wa man huwa mustakhfim bil laili wa sa_ribum bin naha_r(i).
Ayah 11
Yusuf Ali 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.
Transliteration Lahu_ mu'aqqiba_tum mim baini yadaihi
wa min khalfihi yahfazu_nahu_ min amrilla_h(i),
innalla_ha la_ yugayyiru ma_ bi qaumin hatta_ yugayyiru_ ma_ bi anfusihim, wa
iza_ ara_dalla_hu bi qaumin sa_'an fala_ maradda lah(u_), wa ma_ lahum min
du_nihi miw wa_l(in).
Ayah 12
Yusuf Ali 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!
Transliteration Huwal lazi yurikumul barqa khaufaw wa
tama'aw wa yunsyi'us saha_bas siqa_l(a).
Ayah 13
Yusuf Ali 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)!
Transliteration Wa yusabbihur ra'du bi hamdihi wal
mala_'ikatu min khifatih(i), wa yursilus sawa_'iqa fa yusibu biha_ may yasya_'u
wa hum yuja_dilu_na filla_h(i), wa huwa syadidul miha_l(i).
Ayah 14
Yusuf Ali 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).
Transliteration Lahu_ da'watul haqq(i),
wallazina yad'u_na min du_nihi la_ yastajibu_na lahum bi syai'in illa_ ka
ba_siti kaffaihi ilal ma_'i liyabluga fa_hu wa ma_ huwa bi ba_ligih(i), wa ma_
du'a_'ul ka_firina illa_ fi dala_l(in).
Ayah 15
Yusuf Ali 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.
Transliteration Wa lilla_hi yasjudu man fis
sama_wa_ti wal ardi tau'aw wa karhaw wa zila_luhum bil guduwwi wala a_sa_l(i).
Ayah 16
Yusuf Ali Say: "Who is
the Lord and Sustainer of the heavens and the earth?" Say: "It is
Allah." Say: "Do ye then take (for worship) protectors other than Him
such as have no power either for good or for harm to themselves?" Say:
"Are the blind equal with those who see? Or the depths of darkness equal
with Light?" Or do they assign to Allah partners who have created
(anything) as He has created so that the creation seemed to them similar? Say:
"Allah is the Creator of all things: He is the One the Supreme and
Irresistible."
Transliteration Qul mar rabbus sama_wa_ti wal ard(i), qulilla_h(u), qul afa-ttakhaztum min du_nihi
auliya_'a la_ yamliku_na li anfusihim naf'aw wa la_ darra_(n), qul hal yastawil
a'ma_ wal basir(u), am hal tastawiz zuluma_tu wan nu_r(u), am ja'ala_ lilla_hi
syuraka_'a khalaqa_ ka khalqihi fa tasya_bahal khalqu 'alaihim, qulilla_hu
kha_liqu kulli syai'iw wa huwal wa_hidul qahha_r(u).
Ayah 17
Yusuf Ali He sends down water from the skies
and the channels flow each according to its measure: but the torrent bears away
the foam that mounts up to the surface.
Even so from that (ore) which they heat in the fire to make ornaments or
utensils therewith there is a scum likewise.
Thus doth Allah (by parables) show forth Truth and Vanity: for the scum
disappears like froth cast out; while that which is for the good of mankind
remains on the earth. Thus doth Allah
set forth parables.
Transliteration Anzala minas sama_'i ma_'an fa sa_lat
audiyatum bi qadariha_ fa-htamalas sailu zabadar ra_biya_(n),
wa mimma_ yu_qidu_na 'alaihi fin na_ri-btiga_'a hilyatin au mata_'in zabadum
misluh(u_), kaza_lika yadribull_hul haqqa wal ba_til(a), fa ammaz zabadu fa
yazhabu jufa_'a(n), wa amma_ ma_ yanfa'un na_sa fa yamkusu fil ard(i),
kaza_lika yadribulla_hul amsa_l(a).
Ayah 18
Yusuf Ali For those who respond to their Lord
are (all) good things. But those who
respond not to Him even if they had all that is in the heavens and on earth and
as much more (in vain) would they offer it for ransom. For them will the reckoning be terrible:
their abode will be Hell what a bed of misery!
Transliteration Lillazina-staja_bu_ lirabbihimul husna_, wallazina lam yastajibu_
lahu_ lau anna lahum ma_ fil ardi jami'aw wa mislahu_ ma'ahu_ la-ftadau bih(i),
ula_'ika lahum su_'ul hisa_b(i), wa ma'wa_hum jahannam(u), wa bi'sal miha_d(u).
Notes
1813 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." (13.8)
1814 A
verse of matchless rhythm in Arabic. (13.9)
1815 Our
most hidden thoughts and motives are known to Him at all times. (13.10)
1816 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. (13.11)
1817 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. (13.11)
1818 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? (13.12)
1819 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. (13.13)
1820 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. (13.13)
1821 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. (13.13)
1822 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. (13.14)
1823 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. (13.14)
1824 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. (13.15)
1825 "Prostrate
themselves": the posture means that they recognise their subjection to
Allah's Will and Law, whether they wish it or not. (13.15)
1826 "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. (13.15)
1827 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. (13.15)
1828 The
meaning of "Rabb" is explained in n. 20, to i. 2. (13.16)
1829 Cf.
v. 76. (13.16)
1830 This
verse may be analysed into six parts, each two parts going together like
question and answer. Each except the fifth part is introduced by the word
"Say", which is equivalent in old Arabic to inverted commas. The
fifth part, "or do they assign .... similar?"
is not introduced by "Say", because it is in the indirect form. (1)
Who is the Lord and Sustainer of the Worlds? It is
Allah, (2) And yet you worship other gods? No, no one
can be equal to Him, any more than darkness is equal to light. (3) Your other
gods have created nothing by which you can be misled? No indeed; He is the only
Creator, the One and Supreme. (13.16)
1831 This
verse is full of parables. (1) It is Allah Who sends rain and sends it to all.
See how it flows in different channels according to their capacities. Some are
sluggish-, some have a swift current. Some form great rivers and irrigate wide
tracts of country; some are clear crystal streams, perhaps in hilly tracts,
with beds of clean pebbles which you can see through the water. Some produce
delicious edible fish; and some are infested by crocodiles or injurious
monsters. And there are degrees and degrees among brooks, streams, lakes,
rivers, and seas. So with the rain of Allah's mercy and the
knowledge and wisdom and guidance which He sends. All can receive it.
Different ones will respond according to their capacities. (2) In the physical
world, water is pure and beneficial. But froth and scum will gather according
to local conditions. As the floods will carry off the scum and purify the
water, so will the flood of Allah's spiritual mercy carry away our spiritual
scum and purify the water. (3) The froth may make a greater show on the
surface, but it will not last. So will there be frothy knowledge, which will
disappear, but Allah's Truth will endure. (13.17)
1832 In
continuation of the last note, the fourth parable is that of metal ores: (4)
the ore is full of baser admixture, but the fire will separate the gold from
the dross for ornaments, or (5) some metal of household utility, with which you
make every-day utensils, which the fire will separate from admixtures which you
do not want. So the fire of Allah's test, either by adversity
or by affluence, will search out the true metal in us and reject the
dross. It will show us what is valuable or what is useful, all sorts of scum
and vanity which we collect and miscall knowledge. (13.17)
1833 Cf.
iii. 91 and x. 54. (13.18)
Holy Quran Surah 13 Al Ra’d (The Thunder)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
19 Is then one who doth know that that which hath been revealed unto
these from thy Lord is the Truth like one who is blind? It is those who are endued
with understanding that receive admonition 1834
20 Those who fulfil the Covenant of Allah
and fail not in their plighted word;
21 Those who join together those things which Allah hath commanded to
be joined hold their Lord in awe and fear the terrible reckoning; 1835
22 Those who patiently persevere seeking the countenance their Lord;
establish regular prayers; spend out of (the gifts) We
have bestowed for their sustenance secretly and openly; and turn off Evil with
good: for such there is the final attainment of the (Eternal) Home 1836
23 Gardens of perpetual bliss: they shall enter there as well as the
righteous among their fathers their spouses and their offspring: and angels
shall enter unto them from every gate (with the salutation): 1837
24 "Peace unto you for
that ye persevered in patience! Now how excellent is the final Home!"
25 But those who break the Covenant of Allah after having plighted
their word thereto and cut asunder those things which Allah has commanded to be
joined and work mischief in the land on them is the Curse; for them is the
terrible Home! 1838 1839
26 Allah doth enlarge or grant by (strict) measure the Sustenance
(which He giveth) to whom so He pleaseth.
(The worldly) rejoice in the life of this world: but the life of this world
is but little comfort in the Hereafter. 1840 1841
Transliteration
Ayah 19
Yusuf Ali Is then one who doth know that that
which hath been revealed unto these from thy Lord is the Truth like one who is
blind? It is those who are endued with understanding that receive admonition
Transliteration Afamay ya'lamu annama_ unzila ilaika
mir rabbikal haqqu ka man huwa a'ma_, innama_ yatazakkaru ulul alba_b(i),
Ayah 20
Yusuf Ali Those who fulfil the Covenant of Allah and
fail not in their plighted word;
Transliteration Allazina yu_fu_na bi 'ahdilla_hi wa
la_ yanqudu_nal misa_q(a),
Ayah 21
Yusuf Ali Those who join together those things
which Allah hath commanded to be joined hold their Lord in awe and fear the
terrible reckoning;
Transliteration Wallazina yasilu_na ma_ amaralla_hu
bihi ay yu_sala wa yakhsyauna rabbahum wa yakha_fu_na su_'al hisa_b(i).
Ayah 22
Yusuf Ali Those who patiently persevere seeking the
countenance their Lord; establish regular prayers; spend out of (the gifts) We
have bestowed for their sustenance secretly and openly; and turn off Evil with
good: for such there is the final attainment of the (Eternal) Home
Transliteration Wallazina sabaru-btiga_'a wajhi rabbihim
wa aqa_mus sala_ta wa anfaqu_ mimma_ razaqna_hum sirraw wa 'ala_niyataw wa yadra'u_na bil hasana_tis
sayyi'ata ula_'ika lahum 'uqbad da_r(i),
Ayah 23
Yusuf Ali Gardens of perpetual bliss: they
shall enter there as well as the righteous among their fathers their spouses
and their offspring: and angels shall enter unto them from every gate (with the
salutation):
Transliteration Janna_tu 'adniy yadkhulu_naha_ wa man
salaha mina a_ba_'ihim wa azwa_jihim wa zurriyya_tihim wal mala_'ikatu
yadkhulu_na 'alaihim min kulli ba_b(in).
Ayah 24
Yusuf Ali "Peace
unto you for that ye persevered in patience! Now how excellent is the final
Home!"
Transliteration Sala_mun 'alaikum bima_ sabartum fa ni'ma
'uqbad da_r(i).
Ayah 25
Yusuf Ali But those who break the Covenant of
Allah after having plighted their word thereto and cut asunder those things
which Allah has commanded to be joined and work mischief in the land on them is
the Curse; for them is the terrible Home!
Transliteration Wallazina yanquduu_na 'ahdalla_hi mim
ba'di misa_qihi
wa yaqta'u_na ma_ amaralla_hu bihi ay yu_sala wa yufsidu_na fil ard(i),
ula_'ika lahumul la'natu wa lahum su_'ud da_r(i).
Ayah 26
Yusuf Ali Allah doth enlarge or grant by
(strict) measure the Sustenance (which He giveth) to whom so He pleaseth. (The worldly) rejoice in the life of this
world: but the life of this world is but little comfort in the Hereafter.
Transliteration Alla_hu yabsutur rizqa limay yasya_'u
wa yaqdir(u), wa farihu_ bil haya_tid dunyu_, wa mal
haya_tud dunya_ fil a_khirati illa_ mata_'(un).
Notes
1834 In
this section the contrast between Faith and Righteousness on the one hand and
Infidelity and Evil on the other is set out. The righteous man is known as one who
(1) receives admonition; (2) is true to his covenants; (3) follows the
universal Religion of Faith and Practice joined together; (4) is patient and
persevering in seeking Allah; and in practical matters he is known to be; (5)
regular in prayer; (6) generous in true charity, whether open or secret; and
(7) not revengeful, but anxious to turn off evil with good, thus breaking the
chain of evil which tends to perpetuate itself. (13.19)
1835 That
is, join faith with practice, love of God with love of man, and respect for all
Prophets alike, i.e., follow the right Religion, and not odd bits of it. (13.21)
1836 Their
journey in this life was at best a sojourn. The Heaven is their eternal Home,
which is further prefigured in the two following verses. (13.22)
1837 The
relationships of this life are temporal, but love in righteousness is eternal.
(13.23)
1838 This
is the opposite of the things explained in xiii. 21 above, n.
1835. (13.25)
1839 This
is in contrast to the state of the blessed, described in xiii. 22-24 above, The
Curse is the opposite of the Bliss, and the Terrible Home is the opposite of
the Eternal Home, the Gardens of perpetual bliss. (13.25)
1840 Allah,
the Sustainer and Cherisher of all His creatures, gives sustenance to all. To
some He grants it in abundance; to others He gives it in strict measure. No one
can question Him, for His Will is supreme, and it is the measure of all good. (13.26)
1841 Cf.
ix. 38. The meaning here may also be: This present life is just a furniture, a convenience, a stepping stone, a probation,
for the life to come. In itself it is less important than the Hereafter. (13.26)
Holy Quran Surah 13 Al Ra’d (The Thunder)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
27 The Unbelievers say: "Why is not a Sign sent down to him from
his Lord?" Say: "Truly Allah leaveth to stray whom He will; but He
guideth to Himself those who turn to Him in penitence 1842
28 "Those who believe and whose hearts find satisfaction in the
remembrance of Allah: for without doubt in the remembrance of Allah do hearts
find satisfaction. 1843
29 "For those who believe and work righteousness is (every)
blessedness and a beautiful place of (final) return." 1844
30 Thus have We sent thee amongst a People
before whom (long since) have (other) Peoples (gone and) passed away; in order
that thou mightest rehearse unto them what We send down unto thee by
inspiration; yet do they reject (Him) the Most Gracious! Say: "He is my
Lord! There is no god but He! On Him is my trust and
to Him do I turn!" 1845 1846
31 If there were a Qur'an with which mountains were moved or the
earth were cloven asunder or the dead were made to speak (this would be the
one!) But truly the Command is with
Allah in things! Do not the Believers know that had Allah (so) willed He could
have guided all mankind (to the Right)? But the Unbelievers never will disaster
cease to seize them for their (ill) deeds or to settle close to their homes
until the Promise of Allah come to pass for verily Allah will not fail in His
promise. 1847 1848
Transliteration
Ayah 27
Yusuf Ali The Unbelievers say: "Why is not a
Sign sent down to him from his Lord?" Say: "Truly Allah leaveth to
stray whom He will; but He guideth to Himself those who turn to Him in
penitence
Transliteration Wa yaqu_lul lazina kafaru_ lau la_
unzila 'alaihi a_yatum mir rabbih(i), qul innallu_ha
yudillu may yasya_'u wa yahdi ilaihi man ana_b(a).
Ayah 28
Yusuf Ali "Those who believe and whose
hearts find satisfaction in the remembrance of Allah: for without doubt in the
remembrance of Allah do hearts find satisfaction.
Transliteration Allazina a_manu_ wa tatma'innu
qulu_buhum bi zikrilla_h(i), ala_ bi zikrilla_hi
tatma'innul qulu_b(u).
Ayah 29
Yusuf Ali "For those who believe and work
righteousness is (every) blessedness and a beautiful place of (final)
return."
Transliteration Allazina a_manu_ wa 'amilus
sa_liha_ti tu_ba_ lahum wa husnu ma'a_b(in).
Ayah 30
Yusuf Ali Thus have We
sent thee amongst a People before whom (long since) have (other) Peoples (gone
and) passed away; in order that thou mightest rehearse unto them what We send
down unto thee by inspiration; yet do they reject (Him) the Most Gracious! Say:
"He is my Lord! There is no god but He! On Him is
my trust and to Him do I turn!"
Transliteration Kaza_lika arsalna_ka fi ummatin qad
khalat min qabliha_ umamul litatluwa
'alaihimul lazi auhaina_ ilaika wa hum yakfuru_na bir rahma_n(i), qul
huwa rabbi la_ ila_ha illa_ huw(a), 'alaihi tawakkaltu wa ilaihi mata_b(i).
Ayah 31
Yusuf Ali If there were a Qur'an with which
mountains were moved or the earth were cloven asunder or the dead were made to
speak (this would be the one!) But truly
the Command is with Allah in things! Do not the Believers know that had Allah
(so) willed He could have guided all mankind (to the Right)? But the
Unbelievers never will disaster cease to seize them for their (ill) deeds or to
settle close to their homes until the Promise of Allah come to pass for verily
Allah will not fail in His promise.
Transliteration Wa lau anna qur'a_nan suyyirat bihil
jiba_lu au qutti'at bihil ardu au kullima bihil mauta_, bal lilla_hil amru
jami'a_(n), afalam yay'asil lazina a_manu_ allau
yasya_'ulla_hu lahadan na_sa jami'a_(n), wa la_ yaza_lul lazina kafaru_
tusibuhum bima_ sana'u_ qa_ri'atun au tahullu qaribam min da_rihim hatta_
ya'tiya wa'dulla_h(i), innalla_ha la_ yukhliful mi'a_d(a).
Notes
1842 The
question is repeated from xiii. 7 above; for the line of reasoning there
suggested in answer is now completed, and another line of reasoning is now
taken up. Allah provides every guidance for those who
turn to Him in penitence, but He will leave those to wander astray who
deliberately close their eyes and their hearts to His grace and the comfort
that comes from remembering Him and celebrating His praises. (13.27)
1843 The
Sign or Miracle is not something external: it is something internal, something
in your mind, heart, and soul. It depends on your inner spiritual experience.
If you turn to Allah, that light, that experience, will come. If you do not,
Allah will not force you. (13.28)
1844 "Blessedness":
Tuba: an internal state of satisfaction, an inward joy which is difficult to
describe in words, but which reflects itself in the life of the good man, through
good and ill fortune, through good report and evil. And then, there is always
the final goal to which his eyes are turned, the beautiful Home of rest in the
Hereafter, after this life's struggles are over. That goal is Allah Himself. (13.29)
1845 Our
Prophet came later in time than other Prophets, to complete their Message and
universalise Religion. And certainly it is after his age that the process of
the unification of the world began. That process is not complete yet, but is
proceeding apace. (13.30)
1846 Faith
tells us that no amount of opposition from Unbelievers can ever stop Allah's
Plan. (13.30)
1847 Everything
is possible and in Allah's power. His Plan is beneficient and all-embracing.
But it is not for His creatures to dictate to Him, or demand what He should do,
or how He should do it. The Command is with Allah in all things. The Believers
know His omnipotence, and they also know that He will order His world for the
best. (13.31)
1848 Let
not the Unbelievers think that if they seem to prosper for a time,
that is the end of the matter. They are warned about three things. (1) their ill deeds must carry evil consequences for them all
the time, though they may not perceive them for a certain time. (2) Their
homes, their places of resort, the circles in which they move, will also be
haunted by their ill deeds and their consequences. For evil makes a complex of
its environment. The walls of
Holy Quran Surah 13 Al Ra’d (The Thunder)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
32 Mocked were (many) Apostles before thee: but I granted respite to
the Unbelievers and finally I punished them; then how (terrible) was My requital! 1849 1850
33 Is then He Who standeth over every soul
(and knoweth) all that it doth (like any others)? And yet they ascribe partners
to Allah. Say: "But name them! Is
it that ye will inform Him of something He knoweth not on earth or is it (just)
a show of words?" Nay! to those who believe not
their pretence seems pleasing but they are kept back (thereby) from the Path:
and those whom Allah leaves to stray no one can guide. 1851 1852
34 For them is a Penalty in the life of this world but harder truly
is the Penalty of the Hereafter; and defender have they none against Allah. 1853
35 The parable of the Garden which the righteous are promised! beneath it flow rivers: perpetual is the enjoyment thereof
and the shade therein: such is the End of the Righteous; and the End of
Unbelievers is the Fire. 1854 1855 1856
36 Those to whom We have given the Book
rejoice at what hath been revealed unto thee: but there are among the clans
those who reject a part thereof. Say:
"I am commanded to worship Allah and not to join partners with Him. Unto Him do I call and unto Him is my
return." 1857 1858
37 Thus have We revealed it to be a judgment
of authority in Arabic. Wert thou to follow their (vain) desires after the
knowledge which hath reached thee then wouldst thou find neither protector nor
defender against Allah. 1859 1860
Transliteration
Ayah 32
Yusuf Ali Mocked were (many) Apostles before thee:
but I granted respite to the Unbelievers and finally I punished them; then how
(terrible) was My requital!
Transliteration Wa laqad-istuhzi'a bi rusulim min
qablika fa amlaitu lillazina kafaru_ summa akhaztuhum fa kaifa ka_na 'iqa_b(i).
Ayah 33
Yusuf Ali Is then He Who standeth over every soul
(and knoweth) all that it doth (like any others)? And yet they ascribe partners
to Allah. Say: "But name them! Is
it that ye will inform Him of something He knoweth not on earth or is it (just)
a show of words?" Nay! to those who believe not
their pretence seems pleasing but they are kept back (thereby) from the Path:
and those whom Allah leaves to stray no one can guide.
Transliteration Afaman huwa qa_'imun 'ala_ kulli
nafsim bima_ kasabat, wa ja'ala_ lilla_hi syuraka_'(a), qul sammu_hum, am
tunabbi'u_nahu_ bima_ la_ ya'lamu fil ardi am bi za_hirim minal qaul(i), bal zuyyina lillazina kafaru_ makruhum wa suddu_
'anis sabil(i), wa may yudlilillu_hu
famu_ laha_ min ha_d(in).
Ayah 34
Yusuf Ali For them is a Penalty in the life of
this world but harder truly is the Penalty of the Hereafter; and defender have
they none against Allah.
Transliteration Lahum 'aza_bun fil haya_tid dunya_ wa
la'aza_bul a_khirati asyaqq(u), wa ma_ lahum minall_hi
miw wa_q(in).
Ayah 35
Yusuf Ali The parable of the Garden which the
righteous are promised! beneath it flow rivers:
perpetual is the enjoyment thereof and the shade therein: such is the End of
the Righteous; and the End of Unbelievers is the Fire.
Transliteration Masalul jannatil lati wu'idal
muttaqu_n(a), tajri min tahtihal anha_r(u), ukuluha_
da_'imuw wa zilluha_, tilka 'uqbal lazina-ttaqaw, wa 'uqbal ka_firinan na_r(u).
Ayah 36
Yusuf Ali Those to whom We have given the Book
rejoice at what hath been revealed unto thee: but there are among the clans
those who reject a part thereof. Say:
"I am commanded to worship Allah and not to join partners with Him. Unto Him do I call and unto Him is my
return."
Transliteration Wallazina a_taina_humul kita_ba
yafrahu_na bima_ unzila ilaika wa minal ahza_bi may yunkiru ba'dah(u_),
qul innama_ umirtu an a'budalla_ha wa la_ usyrika bih(i), ilaihi ad'u_ wa
ilaihi ma'a_b(i).
Ayah 37
Yusuf Ali Thus have We
revealed it to be a judgment of authority in Arabic. Wert thou to follow their
(vain) desires after the knowledge which hath reached thee then wouldst thou
find neither protector nor defender against Allah.
Transliteration Wa kaza_lika anzalna_hu hukman
'arabiyya_(n), wa la'in-ittaba'ta ahwa_'ahum ba'da ma_ ja_'aka minal 'ilm(i),
ma_ laka minalla_hi miw waliyyiw wa la_ wa_q(in).
Notes
1849 Cf. vi. 10. (13.32)
1850 The
punishment was in many cases deferred. But when it did come, how terrible and
exemplary it was! (13.32)
1851 Cf. xii.
40. 'You have but to name your false gods, and you
will see that they are nothing but names. There is no reality behind them,
whereas Allah is the One great Reality. He penetrates
everything through and through and knows all things. Do you dare to tell Him of
something on earth that He does not know? Or is it just a trick or a show of
words? (13.33)
1852 All
pretences and fancies seem attractive to their inventors, but alas! They are a
great obstruction to the Path of Religion and Truth. However, if by their
contumacy, they have cut themselves off from Allah's grace, who can guide them
or reclaim them from their errors? (13.33)
1853 The
consequences of sin may be felt in this life itself, but they are nothing
compared to the final penalties in the life to come. (13.34)
1854 For
the comprehensive meaning of the root akala (literally "to eat"), see v. 66, n. 776. In its derived meaning it means fruit
and enjoyment of all kinds, spiritual as well as other. The joys of heaven are
not like the joys of the earth, which fade away or cloy. The joys of heaven are
pure, lasting, and without any of the drawbacks which we associate with the
joys of the sense. (13.35)
1855 Zillun:
literally shade, hence, shelter, protection, security. All these meanings are
implied. Shade is one of the delights of a garden. Cf. iv.
57 and n. 579. (13.35)
1856 In
this, as in other places, the Fire is contrasted with the Garden, as Misery is
contrasted with Bliss. We can also imagine other incidents in contrast with
those of the Garden, e.g., with the Fire will be drought, aridity, thirst,
instead of beautiful rivers; pain and suffering, instead of perpetual delight;
no protection against the fierceness of the heat, as contrasted with the cool
shades ever deepening as you proceed in the Garden. (13.35)
1857 The
Book: in a general sense, Revelation. "Those to whom the Book hath been
given" are both (1) the People of the Book of previous revelations, who
study the new Revelation in Arabic without prejudice and find in it
confirmation of what their ancestors had received and believed in it, and (2)
the Muslims who receive the Qur-an with such joy. (13.36)
1858 Ahzab
(plural of hizb = parties, sects, troops, clans. The reference may be to the
clans mentioned in xxx. 20 and 22 (that whole Sura is called Ahzab). But we can
understand it in a perfectly general sense. Among all sections of the people
there are persons who would receive a portion of Allah's truth but reject
whatever does not suit them or fall in with their selfish aims or vain desires.
The proper answer to them is: Surely, Allah's command is universal,-to worship
and serve Him and refuse to bend the knee to any other; the man of God finds
his staff and support in it; but he must invite all to share in its blessings;
it came from Allah, and to Allah shall we all return. (13.36)
1859 The
Qur-an is in Arabic; therefore the Arabs, among whom it was promulgated, could
have no difficulty in understanding its precepts and using it in judging of
right and wrong in all their affairs. But it is also universal; therefore no
one should give preference to his own vain fancies against this authoritative
declaration. (13.37)
1860 Cf.
ii. 120. The variation is in the single word "Waq" here in place of
"Nasir" in ii. 120. In each case the apt word is chosen not only for
the rhythm in its own passage but for the general meaning in the Argument. (13.37)
Holy Quran Surah 13 Al Ra’d (The Thunder)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
38 We did send apostles before thee and appointed for them wives and
children: and it was never the part of an apostle to bring a Sign except as
Allah permitted (or commanded). For each
period is a Book (revealed). 1861 1862 1863
39 Allah doth blot out or confirm what He pleaseth: with Him is the
Mother of the Book. 1864
40 Whether We shall show thee (within thy
lifetime) part of what We promised them or take to Ourselves thy soul (before
it is all accomplished) thy duty is to (make the Message) reach them: it is Our
part to call them to account.
41 See they not that We gradually reduce the
land (in their control) from its outlying borders? (Where) Allah commands there
is none to put back His command: and He is swift in calling to account. 1865
42 Those before them did (also) devise plots; but in all things the
master planning is Allah's. He knoweth
the doings of every soul: and soon will the Unbelievers know who gets home in
the End. 1866
43 The Unbelievers say: "No apostle art thou." Say:
"Enough for a witness between me and you is Allah and such as have knowledge
of the Book." 1867 1868
Transliteration
Ayah 38
Yusuf Ali We did send apostles before thee and
appointed for them wives and children: and it was never the part of an apostle
to bring a Sign except as Allah permitted (or commanded). For each period is a Book (revealed).
Transliteration Wa laqad arsalna_ rusulam min qablika
wa ja'alna_ lahum azwa_jaw wa zurriyyah(tan), wa ma_ ka_na li rasu_lin ay
ya'tiya bi a_yatin illa_ bi iznilla_h(i), likulli ajalin kita_b(un).
Ayah 39
Yusuf Ali Allah doth blot out or confirm what
He pleaseth: with Him is the Mother of the Book.
Transliteration Yamhulla_hu ma_ yasya_'u wa yusbit(u), wa 'indahu_ ummul kita_b(i).
Ayah 40
Yusuf Ali Whether We
shall show thee (within thy lifetime) part of what We promised them or take to
Ourselves thy soul (before it is all accomplished) thy duty is to (make the
Message) reach them: it is Our part to call them to account.
Transliteration Wa imma_ nuriyannaka ba'dal lazi
na'iduhum au natawaffayannaka fa innama_ 'alaikal bala_gu wa 'alainal hisa_b(u).
Ayah 41
Yusuf Ali See they not that We
gradually reduce the land (in their control) from its outlying borders? (Where)
Allah commands there is none to put back His command: and He is swift in
calling to account.
Transliteration Awalam yarau anna_ na'til arda
nanqusuha_ min atra_fiha_, walla_hu yahkumu la_ mu'aqqiba li hukmih(i),
wa huwa sari'ul hisa_b(i).
Ayah 42
Yusuf Ali Those before them did (also) devise plots;
but in all things the master planning is Allah's. He knoweth the doings of every soul: and soon
will the Unbelievers know who gets home in the End.
Transliteration Wa qad makaral lazina min qablihim fa
lilla_hil makru jami'a_(n), ya'lamu ma_ taksibu kullu
nafs(in), wa saya'lamul kuffa_ru liman 'uqbad da_r(i).
Ayah 43
Yusuf Ali The Unbelievers say: "No apostle
art thou." Say: "Enough for a witness between me and you is Allah and
such as have knowledge of the Book."
Transliteration Wa yaqu_lul lazina kafaru_ lasta
mursala_(n), qul kafu_
billa_hi syahidam baini wa
bainakum, wa man 'indahu_ 'ilmul kita_b(i).
Notes
1861 All
the Prophets of whom we have any detailed knowledge, except one, had wives and
children. The exception is Jesus the son of Mary. But his life was incomplete;
his ministry barely lasted three years; his mission was limited; and he was not
called upon to deal with the many-sided problems that arise in a highly
organised society or State. We pay equal respect to him, because he was Allah's
Messenger; but that is not to say that his Message covers the same universal
ground as that of Al-Mustafa. There is no reproach for a normal human being if
he lives a normal human life; there is glory if he beautifies it and sets a
nobler example of virtue than other men, as did Al-Mustafa. (13.38)
1862 No
Prophet performed any Miracle or showed forth any "Signs," except as
Allah willed. Allah's Will (Mashiyat) is an all-wise,
universal Plan, which is not formed for the benefit of one tribe or millat or
of one age or country (see also next verse). The greatest Miracle in
history was and is the Qur-an. We can apprehend its beauty and grandeur today
as much as did the people of Al-Mustafa's day,-even more, as our collective
knowledge of nature and of Allah's creation has increased. (13.38)
1863 Kitab:
means "a Law decreed" or "a Decree established." (13.38)
1864 Umm-ul-Kitab:
Mother of the Book: the original foundation of all revelation; the Essence of
Allah's Will and Law. Cf. iii. 7, and n. 347. (13.39)
1865 In
the Prophet's ministry at Makkah, the most stiff-necked opposition came from
the seat and centre of power in Makkah. The humbler people-the fringe of Makkan
society-came in readily, as also did some tribes round about Makkah. After the
Hijrat there was a hard struggle between Makkah and Madinah and at last the
bloodless conquest of Makkah in A.H. 8 made the Pagan structure finally
collapse, though it had already been sapped to its foundations. So, generally,
Truth finds easiest entrance through the humble and lowly, and not in the
beginning at the headquarters of power, but in the fulness of time it makes its
way everywhere with irresistible force. (13.41)
1866 Cf.
iii. 54 and n. 393. (13.42)
1867 The
enemies of Islam have to acknowledge that Al-Mustafawas a great and noble
character, but they deny his Prophethood. He could point to his credentials
from Allah in the work which he achieved, and the Qur-an
which he brought. (13.43)
1868 That
is, those who have knowledge of revelation generally will recognise Allah's
revelation in the holy Qur-an. An alternative reading is "min
'indi-hi", which is written the same in Arabic, with only three vowel
points different. If we adopt that, the last clause will be: "and from Him
is (all) knowledge of the Book": i.e., 'as all knowledge of the Book comes
from Allah, the Qur-an also bears witness to me'. (13.43)
End of Surah Ar-Ra’d