In the name of Allah, Most Gracious, Most Merciful

 

Holy Quran Surah 42 Al Shura (Consultation)

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

1     Ha Mim; 4526

2     `Ain  Sin  Qaf. 4527

3     Thus doth (He) send Inspiration to thee as (He did) to those before thee Allah Exalted in Power full of Wisdom. 4528

4     To Him belongs all that is in the heavens and on earth: and He is Most High Most Great. 4529

5     The heavens are almost rent asunder from above them (by His Glory): and the angels celebrate the Praises of their Lord and pray for forgiveness for (all) beings on earth: Behold! Verily Allah is He the Oft-Forgiving Most Merciful. 4530 4531

6     And those who take as protectors others besides Him Allah doth watch over them; and thou art not the disposer of their affairs. 4532

7     Thus have We sent by inspiration to thee an Arabic Qur'an: that thou mayest warn the Mother of Cities and all around her and warn (them) of the Day of Assembly of which there is no doubt: (when) some will be in the Garden and some in the Blazing Fire. 4533 4534 4535

8     If Allah had so willed He could have made them a single people; but He admits whom He will to His Mercy; and the wrongdoers will have no protector nor helper. 4536

9     What! Have they taken (for worship) protectors besides Him? But it is Allah He is the Protector and it is He Who gives life to the dead: it is He Who has power over all things. 4537


Transliteration

Ayah 1     

Yusuf Ali           Ha Mim;

Transliteration   Ha_ mim

Ayah 2     

Yusuf Ali           `Ain  Sin  Qaf.

Transliteration   Ain Sin Qa_f

Ayah 3     

Yusuf Ali           Thus doth (He) send Inspiration to thee as (He did) to those before thee Allah Exalted in Power full of Wisdom.

Transliteration   Kaza_lika yu_hi ilaika wa ilal lazina min qablikal la_hul azizul hakim

Ayah 4     

Yusuf Ali           To Him belongs all that is in the heavens and on earth: and He is Most High Most Great.

Transliteration   Lahu_ ma_ fis sama_wa_ti wa ma_ fil ard wa huwal aliy yul azim

Ayah 5     

Yusuf Ali           The heavens are almost rent asunder from above them (by His Glory): and the angels celebrate the Praises of their Lord and pray for forgiveness for (all) beings on earth: Behold! Verily Allah is He the Oft-Forgiving Most Merciful. 

Transliteration   Taka_dus sama_wa_ti yatafat tarnamin faiqihin na wal mala_ikatu yusab bihu_na bihamdi rab bihim wa yastagfiru_na liman fil ard ala_ inal la_ha huwal gafu_rur rahim

Ayah 6     

Yusuf Ali           And those who take as protectors others besides Him Allah doth watch over them; and thou art not the disposer of their affairs.

Transliteration   Wal lazinat takazu_ min du_nihi auliya_ al la_hu hafizun alaihim wa ma_ anta alaihim biwakil

Ayah 7     

Yusuf Ali           Thus have We sent by inspiration to thee an Arabic Qur'an: that thou mayest warn the Mother of Cities and all around her and warn (them) of the Day of Assembly of which there is no doubt: (when) some will be in the Garden and some in the Blazing Fire.  

Transliteration   Wa kaza_lika auhaina_ ilaika qur a_nan arabiy yal lituzira um mal qu ra_ wa man haulaha_ wa tunzira yaumal jami la_ raiba fih fariqun fil jan nati wa fariqun fis sair

Ayah 8     

Yusuf Ali           If Allah had so willed He could have made them a single people; but He admits whom He will to His Mercy; and the wrongdoers will have no protector nor helper.

Transliteration   Wa lau sa_ al la_hu lajaalahum umataw wa_hidataw wa la_kiy yudkhilu may yasya_u fi rahmatih waz za_limu_na ma_ lahum miw waliy yiw wa la_ nasir

Ayah 9     

Yusuf Ali           What! Have they taken (for worship) protectors besides Him? But it is Allah He is the Protector and it is He Who gives life to the dead: it is He Who has power over all things.

Transliteration   Amit takazu_ min du_nihi auliya_ fal la_hu huwal waliy yu wa huwa yuhyil mauta_ wa huwa ala_ kul li sai in qadir


Introduction

Name

It is derived frog the sentence, wa amru-hum shura baina hum, of verse 38, implying thereby that it is a Surah in which the word shura has occurred.

 Period of Revelation

Although it could not be known from any authentic traditions, yet one feels after a study of its subject matter that this Surah might have been sent down consecutively after Ha-Mim As Sajdah, for it seems to be, in a way, a supplement to it. This will become clear to every person who first studies Surah Ha-Mim As Sajdah carefully and then goes through this Surah. He will see that in that Surah the Quraish chiefs had been taken to tack for their deaf and blind opposition so that anyone in Makkah and in its out-skirts, who had any sense of morality and nobility left in him, should know how unreasonably the chiefs of the people were opposing Muhammad (upon whom be Allah's peace), and as against them, how serious he was in everything he said, how rational was his standpoint and how noble his character and conduct. Immediately after that warning this Surah was sent down, which did full justice to teaching and instruction, and made the truth of the Holy Prophet's message plain in such an impressive way that anyone who had any element of the love of the truth in him and who had not been blinded by the errors of ignorance, could not help being influenced by it.

 Theme and Subject Matter

The discourse begins in a way as if to say: "Why are you expressing surprise and amazement at what Our Prophet is presenting before you? What he says is not new or strange, nor anything novel, which might have been presented for the first time in history: that Revelation should come down to a man from God and he should be given instructions for the guidance of mankind. Allah has been sending similar Revelations with similar instructions to the former Prophets before this. It is not surprising that the Owner of the Universe should be acknowledged as Deity and Ruler, but what is strange is that one should accept another as divine and deity in spite of being His subject and slave. You are being angry with him who is presentiug Tauhid before you, where as the shirk that you are practising with regard to the Master of the Universe is such a grave crime as may cause the heavens to break asunder. The angels are amazed at this boldness of yours and fear that the wrath of Allah might descend on you any moment."

After this the people have been told that a person's being appointed to Prophethood and his presenting himself as a Prophet does not mean that he has been made master of the people's destinies and he has come to the world with that very claim. Allah has kept the destinies in His own hand. The Prophet has come only to arouse the heedless and guide the strayed ones to the Right Path. To call to account those who do not listen to him and to punish or not to punish them is Allah's own responsibility, and not part of the Prophet's work. Therefore, they should take it out of their head that the Prophet has come with a claim similar to those that are made by their so called religious guides and saints to the effect that he who would not listen to them, or would behave insolently towards them, would be burnt to death: In this very connection, the people have also been told that the Prophet has not come to condemn them but he is their well wisher; he is warning them that the way they are following will only lead to their own destruction.

Then, an answer has been given to the question: Why didn't Allah make all human beings righteous by birth, and why did He allow the difference of viewpoint owing to which the people start following each and every way of thought and action? The answer given is this: Owing to this very fact has it become possible for man to attain to the special mercy of Allah, which is not meant for other dumb creatures, but is only meant for those endowed with power and authority, who should take Allah as Patron and Guardian not instinctively but consciously by willing choice. Allah supports the man who adopts this way and guides and helps him to do good and right and admits him into His special mercy. On the contrary, the man who misuses his option and makes his patron those who are not, in fact, the guardians, and cannot be, are deprived of divine mercy. In this connection, it has also been made clear that only Allah is the Patron of man and of all other creatures. Others are neither the patron nor have the power to do full justice to patronage. Man's success depends only on this that he should make no mistake in choosing a patron for himself by the use of his free choice, and should take only Him his Guide Who, in reality, is the real Patron.

After this, it has been explained what the Din being presented by the Holy Prophet Muhammad (upon whom be Allah's peace) really is :

Its primary basis that as Allah Almighty is the Creator, Master and real Patron of the Universe and Man, He alone is Man's Ruler, He alone has the right to give Man Faith (Din) and Law (system of belief and practice) and judge the disputes of man and tell what is Truth and what is falsehood. No other being has any right whatever to be man's lawgiver. In other words, like the natural sovereignty, the sovereignty with regard to lawmaking also is vested only in Allah. No man or creature, apart from Allah, can be the bearer of this sovereignty. And if a person does not recognize and accept this Divine rule of Allah, it is merely futile for him to recognize the natural sovereignty of Allah.

On this very basis has Allah ordained a Din (True Religion) for Man from the very beginning. It was one and the same Religion that was vouchsafed in every age to all the Prophets. No Prophet ever founded any separate religion of his own. The same one Religion has been enjoined by Allah for all Mankind since the beginning of creation, and all the Prophets have been following it and inviting others to follow it.

This Religion and Creed was not sent so that man may rest content only with believing in it, but it was sent with the purpose and intention that it alone should be introduced, established and enforced in the world, and no man made religion be made to prevail in Allah's earth apart from His Religion. The Prophets had not been appointed only to preach this Religion but to establish it particularly in the world.

This same was the original Religion of mankind, but after the death of the Prophets, selfish people created new creeds by creating schisms for vested interests due to self-conceit, vanity and ostentation. All the different religions and creeds found in the world today have resulted from corruption of the original Divine Truth.

Now, the Holy Prophet Muhammad (upon whom be Allah's peace,) has been sent so that he may present before the people the same and original Religion in place of the various practices and artificial creeds and man made religions, and may try to establish the same. On this, if instead of being grateful, you feel angry and come out to fight him, it is your folly; the Prophet will not abandon his mission only because of your foolishness. He has been enjoined to adhere to his faith at all costs and to carry out the mission to which he has been appointed. Therefore, the people should not cherish any false hope that in order to please them he would cater to the same whims and superstitions of ignorance which has corrupted Allah's Religion before.

You do not understand how great an impudence it is against Allah to adopt a man made religion and law instead of the Religion and Law enjoined by Allah. You think it is an ordinary thing and there is nothing wrong with it. But in the sight of Allah it is the worst kind of shirk and a grave crime whose punishment will be imposed on all those who enforced their own religion on Allah's earth and those who adopted and followed their religion.

Thus, after presenting a clear and visible concept of Religion it is said: "The best possible method that could be employed for your instruction and for bringing you to the Right Path has already been employed. On the one hand, Allah has sent down His Book, which is teaching you the truth in a most impressive way in your own language; and on the other, the lives of the Holy Prophet Muhammad (upon whom be Allah's peace) aud his Companions are present before you by which you can see for yourselves what kind of men are prepared by the guidance given in this Book. Even then if you do not accept this guidance, nothing else in the world can bring you to the Right Path. The only alternative, therefore, is that you should be allowed to persist in the same error in which you have remained involved for centuries, and made to meet with the same doom which has been destined by Allah for such wrongdoers."

While stating these truths, brief arguments have been given, here and there, for Tauhid and the Hereafter, the world worshippers have been warned of the evil consequences and their punishment in the life hereafter, and the disbelievers have been criticised for the moral weaknesses, which were the real cause of their deviation from the truth. The Surah has been concluded with two important themes.

First, that the Holy Prophet was wholly unaware of this concept of the "Book" or the True Faith during the first forty years of his life and then his sudden appearance before the people with those two things, is a manifest proof of his being a Prophet.

Secondly, his presenting his own teaching as the teaching of God does not mean that he claims to have spoken to God, face to face, but God has conveyed to him this Guidance, as in the case of all other Prophets, in three ways: He speaks to His Prophets either through Revelation, or from behind a veil, or He sends an angel with the message. This thing was clarified so that the opponents did not have an opportunity of accusing the Holy Prophet of claiming to have spoken to God, face to face, and the lovers of the truth should know by what methods Allah gave instruction to the man whom He had appointed to the mission of Prophethood.


Notes

4526  See Introduction to S. xi. (42.1)

4527  This Sura has a double set of Abbreviated Letters, one in the first verse, and one in this second verse. No authoritative explanation of this second set is available, and I refrain from speculation. See Appendix I. (42.2)

4528  Inspiration is full of Power and Wisdom, and both these qualities are derived from the Power and Wisdom of Allah. Unlike human power, this Power is necessarily good and merciful; unlike human wisdom, this Wisdom is necessarily complete and indisputable. (42.3)

4529  We cannot conceive the distance which separates the Most High from the highest of His creatures, Allah Most Great from the greatest of the beings that we can imagine. The highest heavens are mentioned in the next verse, as well as the noblest creatures that we can imagine, the angels. (42.4)

4530  How can we conceive of sublimity and greatness in a higher degree than this, that the highest heavens are almost ready to burst asunder by His Glory, which is higher than all? (42.5)

4531  The angels are the noblest and purest beings of whom we can conceive. They reflect on the one side Allah's Glory and Praise, and on the other, two other attributes of Allah, that look towards His erring creatures, viz., Forgiveness and Mercy. The two sets of attributes are complementary. They thus proclaim in their own being and in their prayers the Greatness and unbounded Goodness of Allah. (42.5)

4532  We now come to the contrast, the folly and ingratitude of man. But that cannot escape its final doom in the Universal Plan of Allah. Only Judgment rests with Allah. A Prophet is not responsible for the conduct of men, in a system which permits some limited free-will and personal responsibility. (42.6)

4533  The point of the Qur-an being in Arabic is that it is plain and intelligible to the people through whom and among whom it was promulgated; see next clause. (42.7)

4534  The City of Makkah. See n. 913 to vi. 92. This is undoubtedly a Makkan verse. Even apart from the Qibla, Makkah is the centre of Islam, and "all around her" is the whole world. (42.7)

4535  The contrast is again emphasised, as explained in the Summary. (42.7)

4536  Cf. v. 51, and n. 761. It is one of the Signs of Allah that He has made us different, that we may be tried in the exercise of our will, and that we may reach, through righteousness and Faith, our highest development, and enjoy His gifts of Mercy and Grace. But we must not become contentious, and fall into evil: we must understand our own limitations. Otherwise we shall lose His grace and protection. (42.8)

4537  There can be no greater ingratitude or blasphemy than to worship false gods, or to seek protection from things that have no power, when Allah-Who has power over all things-is always seeking to protect and cherish His creatures, and placing in their way all the means for attaining the best in them. (42.9)


Holy Quran Surah 42 Al Shura (Consultation)

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

10   Whatever it be wherein ye differ the decision thereof is with Allah: Such is Allah my Lord: in Him I trust and to Him I turn. 4538

11   (He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him and He is the One that hears and sees (all things). 4539

12   To Him belong the keys of the heavens and the earth: He enlarges and restricts the Sustenance to whom He will: for He knows full well all things. 4540

13   The same religion has He established for you as that which He enjoined on Noah--the which We have sent by inspiration to thee--and that which We enjoined on Abraham Moses and Jesus: Namely that ye should remain steadfast in Religion and make no divisions therein: to those who worship other things than Allah hard is the (way) to which thou callest them.  Allah chooses to Himself those whom He pleases and guides to Himself those who turn (to Him). 4541 4542 4543

14   And they became divided only after knowledge reached them through selfish envy as between themselves.  Had it not been for a Word that went forth before from thy Lord (tending) to a Term appointed the matter would have been settled between them: but truly those who have inherited the Book after them are in suspicious (disquieting) doubt concerning it. 4544 4545 4546

15   Now then for that (reason) call (them to the Faith) and stand steadfast as thou art commanded nor follow thou their vain desires; but say: "I believe in the Book which Allah has sent down; and I am commanded to judge justly between you.  Allah is Our Lord and your Lord. For us (is the responsibility for) Our deeds and for you for your deeds.  There is no contention between us and you.  Allah will bring us together and to Him is (Our) final goal. 4547 4548

16   But those who dispute concerning Allah after He has been accepted futile is their dispute in the sight of their Lord: on them is Wrath and for them will be a Penalty Terrible. 4549

17   It is Allah Who has sent down the Book in truth and the Balance (by which to weigh conduct).  And what will make thee realize that perhaps the Hour is close at hand? 4550

18   Only those wish to hasten it who believe not in it: those who believe hold it in awe and know that it is the Truth.  Behold verily those that dispute concerning the Hour are far astray. 4551

19   Gracious is Allah to His servants: He gives Sustenance to whom He pleases: and He has Power and can carry out His Will. 4552 4553 4554


Transliteration

Ayah 10   

Yusuf Ali           Whatever it be wherein ye differ the decision thereof is with Allah: Such is Allah my Lord: in Him I trust and to Him I turn.

Transliteration   Wa mak talaftum fihi min sai in fahukmuhu_ ilal la_h za_likumul la_hu rab bi alaihi tawak kaltu wa ilaihi unib

Ayah 11   

Yusuf Ali           (He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him and He is the One that hears and sees (all things).

Transliteration   Fa_tirus sama_wa_ti wal ard jaala lakum min anfusikum azwa_jaw wa minal ana_mi aswa_ja_ yazra ukum fih laisa kamitlihi sai uw wa huwas samiul basir

Ayah 12   

Yusuf Ali           To Him belong the keys of the heavens and the earth: He enlarges and restricts the Sustenance to whom He will: for He knows full well all things.

Transliteration   Lahu_ maqa_lidus sama_wa_ti wal ard yabsutur rizqa limay yasya_u wa yaqdir in nahu_ bikul li sai in alim

Ayah 13   

Yusuf Ali           The same religion has He established for you as that which He enjoined on Noah--the which We have sent by inspiration to thee--and that which We enjoined on Abraham Moses and Jesus: Namely that ye should remain steadfast in Religion and make no divisions therein: to those who worship other things than Allah hard is the (way) to which thou callest them.  Allah chooses to Himself those whom He pleases and guides to Himself those who turn (to Him).  

Transliteration   Sara'a lakum minad dini ma_ wasa_ bihi nu_haw wal lazi auhaina_ ilaika wa ma_ was saina_ bihi ibra_hima wa mu_sa_ wa isa_ an aqimud dina wa la_ tatafar raqu_ fih kabura alal musrikina ma tadu_hum ilaih al la_hu yajtabi ilaihi may yasya_u wa yahdi ilaihi may yunib

Ayah 14   

Yusuf Ali           And they became divided only after knowledge reached them through selfish envy as between themselves.  Had it not been for a Word that went forth before from thy Lord (tending) to a Term appointed the matter would have been settled between them: but truly those who have inherited the Book after them are in suspicious (disquieting) doubt concerning it.  

Transliteration   Wa ma_ tafar raqu_ il la_ min badi ma_ ja_ ahumul ilmu bagyan bainahum wa lau la_ kalimatun sabaqat mir rab bika ila_ ajalim musam mal faqudiya bainahum wa in nal lazina u_ritsul kita_ba min badihim lati sakim imnu murib

Ayah 15   

Yusuf Ali           Now then for that (reason) call (them to the Faith) and stand steadfast as thou art commanded nor follow thou their vain desires; but say: "I believe in the Book which Allah has sent down; and I am commanded to judge justly between you.  Allah is Our Lord and your Lord. For us (is the responsibility for) Our deeds and for you for your deeds.  There is no contention between us and you.  Allah will bring us together and to Him is (Our) final goal. 

Transliteration   Fa liza_lika fadu wastaqim kama_ umirta wa la_ tat tabi ahwa_ ahum wa qul a_mantu bima_ anzalal la_hu min kita_b wa umirtu li adila bainakum al la_hu rab buna_ wa rab bukum lana_ ama_luna_ wa lakum ama_lukum la_ huj jata bainana_ wa bainakum al la_hu yajmau bainana_ wa ilaihil masir

Ayah 16   

Yusuf Ali           But those who dispute concerning Allah after He has been accepted futile is their dispute in the sight of their Lord: on them is Wrath and for them will be a Penalty Terrible.

Transliteration   Wal lazina yuha_j ju_na fil la_hi mim badi mastujiba lahu_ huj jatuhum da_hidatun inda rab bihim wa alaihim gadabuw wa lahum aza_bun sadid

Ayah 17   

Yusuf Ali           It is Allah Who has sent down the Book in truth and the Balance (by which to weigh conduct).  And what will make thee realize that perhaps the Hour is close at hand?

Transliteration   Al la_hul lazi anzalal kita_ba bil haqi wal miza_n wa ma_ yudrika la'alas sa_ata qarib

Ayah 18   

Yusuf Ali           Only those wish to hasten it who believe not in it: those who believe hold it in awe and know that it is the Truth.  Behold verily those that dispute concerning the Hour are far astray.

Transliteration   Yastajilu bihal lazina la_ yuminu_na biha_ wal lazina a_manu_ musfiqu_na minha_ wa yalamu_na an nahal haq ala_ in nal lazina yuma_ru_na fis sa_ati lafi sala_lin baid

Ayah 19   

Yusuf Ali           Gracious is Allah to His servants: He gives Sustenance to whom He pleases: and He has Power and can carry out His Will.  

Transliteration   Al la_hu latifun biiba_dihi yarzuqu may yasya_ wa huwal qawiy yul aziz


Notes

4538  In the highest issues of life men may see things differently. If their differences arise merely from selfish motives, or narrowness of vision, they are sinning against their own souls. If their differences arise from sincere but mistaken notions, their proper course is not to form divisions and sects, or to increase contention and hatred among men, but to leave all things to Allah, trusting in Him and turning to Him in all difficulties. The final decision in all things is with Him. (42.10)

4539  The mystery of sex has not only its physical aspects, but its moral and spiritual aspects, and therefore mankind is in this respect differentiated from the lower animals, and among mankind the grades and qualities are suggested by the phrase "from among yourselves". As regards cattle, they are specially mentioned among the animals, as having special relations with man and specially subserving his needs, not only in the physical sphere, but also in the matter of transport, which is the key to all civilization and culture: Cf. xxxvi. 71-73; also xxiii. 21-22, where they are compared to ships, the symbol of international intercourse. (42.11)

4540  "Sustenance", here as elsewhere, stands for all things that support every phase of life, physical, social, intellectual, or spiritual. Cf. x. 59, n. 1447. The source of all gifts is Allah; His bounty is inexhaustible, and He gives to all; but He does not give to all in the same measure, because, out of the fullness of His knowledge and wisdom, He can judge best what is best for any of His creatures. (42.12)

4541  Allah's Religion is the same in essence, whether given, for example, to Noah, Abraham, Moses, or Jesus, or to our holy Prophet. The source of unity is the revelation from Allah. In Islam it is "established" as an institution, and does not remain merely a vague suggestion. (42.13)

4542  Faith, Duty or Religion, is not a matter to dispute about. The formation of sects is against the very principle of Religion and Unity. What we should strive for is steadfastness in duty and faith, and unity among mankind. (42.13)

4543  Unity, unselfishness, love for Allah and man,-these things are inconsistent with selfish aggrandizement, unjust suppression of our fellow-creatures, false worship, and false conduct to our brethren. Hence the Gospel of Unity, though it is in complete accord with the pure pattern after which Allah made us, is yet hard to those who love self and falsehood. But Grace is free to all, and in Ms wise Plan, He will specially select Teachers to show the Way to humanity, and no one who tums to Him will lack guidance. (42.13)

4544  Cf. ii. 213. If you reject Truth after it has reached you, it can only be through selfish contumacy or envy. (42.14)

4545  Cf. x. 19, and n. 1407. Allah's decree has allowed a certain Term during which a sinner has the chance of repentance and forgiveness. Were it not so, sin would be punished at once, and the matter would be decided straightway. So also, when people reject Truth from selfish or contumacious motives, they get rope: perchance they may repent. (42.14)

4546  Cf. xiv. 9 and n. 1884. "Those who have inherited the Book" are the People of the Book, of the ages since the Book or Revelation came to them. Referring to the Jews and Christians, contemporary with our Prophet, how true it is that they were broken up into hostile sects which hated and persecuted each other! Islam came to unite them, and it did. For the present phases of Christianity and Judaism are of later growth. (42.14)

4547  How beautifully the mission of Islam is commended in this verse! (1) The more sectarianism and division there is in the world, the more need is there for the Gospel of Unity. (2) It must steadfastly pursue its way. (3) It must not be deflected by worldly or political motives. (4) Its faith must be directly in Allah and in Allah's Revelation. "The Book" mentioned here covers all the revelations sent by Allah to His prophets. (5) it must judge justly between warring factions, as the Religion of Peace and Unity. (42.15)

4548  The Mission of Islam is further described. (6) The God whom it preaches is not an exclusive God: He is the Lord of the Worlds: to any given person, of whatever faith, 'He is your Allah, as well as mine.' (7) Our Faith is not a question of words; it is deeds which decide; each one of us has personal responsibility for his own conduct. (8) There is no cause of contention whatever, when we preach Unity, Truth, and the Hereafter. (9) If you have doubts, the final arbiter is Allah, and His pleasure is our Goal. (42.15)

4549  After He has been accepted. The disputants are the Unbelievers who pugnaciously assault the minds of Believers after the Believers have by conviction accepted Faith in Allah as leading to spiritual Light. Such disputation is futile. An inner spiritual experience can never be shaken by dialectical assaults. On the contrary such disputations recoil on the heads of those who indulge in them. Allah's Wrath is on them in this life, and the terrible Penalty of the Hereafter must inevitably follow their evil plots against Truth. (42.16)

4550  Revelation is like a balance, an instrument placed by Allah in our hands, by which we can weigh all moral issues, all questions of right and wrong in conduct. We must do so constantly. For the Judgment in any given case may come at any time: it may be quite near, and we must always be prepared. The Balance may also refer to the God given faculty by which man can judge between right and wrong. (42.17)

4551  The Unbelievers do not believe in Judgment and laugh at it. They say defiantly, "If there is to be a punishment, let it come at once!" The threefold answer to this will be found in n. 1810 to xiii. 6. With those who believe, the case is different. They know that the Hereafter is an awful Reality, and prepare for it. They see clearly on what a wrong track the scoffers are! (42.18)

4552  Latif: so kind, gracious, and understanding, as to bestow gifts finely suited to the needs of the recipients. For the various meanings of Latif, see n. 2844 to xxii. 63. Cf. also xii. 100. (42.19)

4553  "Servants" here seems to include all men, just and unjust, for Allah provides for them all. (42.19)

4554  Sustenance, i.e., provision for all needs. "To whom He pleases" is not restrictive, but modal. 'Allah provides for all, but His provision is according to His wise Will and Plan, and not according to people's extravagant demands.' He can provide for all, because He has complete power and can carry out His Will. A further comment will be found in the next verse. (42.19)


Holy Quran Surah 42 Al Shura (Consultation)

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

20   To any that desires the tilth of the Hereafter We give increase in his tilth; and to any that desires the tilth of this world We grant somewhat thereof but he has no share or lot in the Hereafter. 4555

21   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

22   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

23   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

24   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

25   He is the One that accepts repentance from His Servants and forgives sins: and He knows all that ye do. 4563

26   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

27   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

28   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

29   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


Transliteration

Ayah 20   

Yusuf Ali           To any that desires the tilth of the Hereafter We give increase in his tilth; and to any that desires the tilth of this world We grant somewhat thereof but he has no share or lot in the Hereafter.

Transliteration   Man ka_na yuridu hartsal a_khirati nazid lahu_ fi hartsihi wa man ka_na yuridu harsad dun ya_ nutihi minha_ wa ma_ lahu_ fil a_khirati min nasib

Ayah 21   

Yusuf Ali           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.

Transliteration   Am lahum suraka_ u sarau_ lahum minad dini ma_ lam yazan bihil la_hu wa lau la_ kalimatul fasli la qudiya bainahum wa in naz za_limina lahum aza_bun alim

Ayah 22   

Yusuf Ali           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). 

Transliteration   Taraz za_limina musfiqina mim ma_ kasabu_ wa huwa wa_qiun bihim wal lazina a_manu_ wa amilus sa_lihati fi rauda_til jan na_t lahum ma_ yasya_ u_na inda rab bihim za_lika huwal fadul kabir

Ayah 23   

Yusuf Ali           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).  

Transliteration   Za_likal lazi yubas sirul la_hu iba_dahul lazina a_manu_ wa amilus sa_liha_t qul la_ as alukum alihi ajran il lal mawad data fil qurba_ wa may yaqtarif hasanatan nazid lahu_ fiha_ hus na_ in nal la_ha gafu_run saku_r

Ayah 24   

Yusuf Ali           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.

Transliteration   Am yaqu_lu_naf tara_ alal lahi kazina_ fa iy yasya il la_hu yaktim ala_ qalbik wa yamhul la_hul ba_tila wa yuhiq qul haq qa bikalima_tih in nahu_ alimu_n biza_tis sudu_r

Ayah 25   

Yusuf Ali           He is the One that accepts repentance from His Servants and forgives sins: and He knows all that ye do.

Transliteration   Wa huwal lazi yaqbalut taubata an iba_dihi wa yafu_ anis say yi a_ti wa yalamu ma_ tafalu_n

Ayah 26   

Yusuf Ali           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.

Transliteration   Wa yastajibul lazina a_manu_ wa amilus sa_liha_ti wa yaziduhum min fadlih wal ka_firu_na lahum aza_bun sadid

Ayah 27   

Yusuf Ali           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. 

Transliteration   Walau basatal la_hur razqa liiba_dihi labagau fil ardi wa la_kiy yunaz zilu biqadarim ma_ yasya_ in nahu_ bi iba_dihi kabirun basir

Ayah 28   

Yusuf Ali           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.

Transliteration   Wa huwal lazi yunaz zilul gaitsa mim badi ma_ qanathu_ wa yansyuru rahmatah wa huwal waliy yul hamid

Ayah 29   

Yusuf Ali           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. 

Transliteration   Wa min a_ya_tihi halqus sama_wa_ti wal ardi wa ma_ bat sa fihima_ min da_b bah wa huwa ala_ jamihim iza_ yasya_ u qadir


Notes

4555  The parable is from the efforts of the husbandman, who ploughs and prepares the soil, sows the seed, weeds in due season, and reaps the harvest, You reap as you sow. But Allah will add manifold advantages for spiritual tilth. To those who are only engrossed in the vanities of this world, something may accrue in this world, but the next world is closed to them. (42.20)

4556  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. (42.21)

4557  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. (42.22)

4558  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. (42.22)

4559  Heaven may be pictured to our minds in various forms. This is one of the highest, and Allah announces it freely to the righteous. (42.23)

4560  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. (42.23)

4561  Cf. xxxv. 29-30, and notes 3915 (for increase) and 3917 (for Allah's appreciation of service). (42.23)

4562  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. (42.24)

4563  Whatever the sin, Allah's Mercy is open to sincere Repentance, at all times, until the decree of condemnation issues. (42.25)

4564  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. (42.26)

4565  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. (42.27)

4566  "As He pleases" is here almost equivalent to "as He thinks best". (42.27)

4567  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? (42.28)

4568  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. (42.29)

4569  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. (42.29)


Holy Quran Surah 42 Al Shura (Consultation)

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

30   Whatever misfortune happens to you is because of the things your hands have wrought and for many (of them) He grants forgiveness. 4570

31   Nor can ye frustrate (aught) (fleeing) through the earth; nor have ye besides Allah anyone to protect or to help. 4571

32   And among His Signs are the ships smooth-running through the ocean (tall) as mountains. 4572

33   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

34   Or He can cause them to perish because of the (evil) which (the men) have earned: but much doth He forgive.

35   But let those know who dispute about Our Signs that there is for them no way of escape. 4574

36   Whatever ye are given (here) is (but) a convenience of this Life: but that which is with Allah is better and more lasting: (it is) for those who believe and put their trust in their Lord; 4575 4576

37   Those who avoid the greater crimes and shameful deeds and when they are angry even then forgive; 4577

38   Those who hearken to their Lord and establish regular prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance; 4578 4579

39   And those who when an oppressive wrong is inflicted on them (are not cowed but) help and defend themselves. 4580

40   The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation His reward is due from Allah: for (Allah) loveth not those who do wrong. 4581 4582 4583

41   But indeed if any do help and defend themselves after a wrong (done) to them against such there is no cause of blame. 4584

42   The blame is only against those who oppress men with wrong-doing and insolently transgress beyond bounds through the land defying right and justice: for such there will be a Penalty grievous. 4585

43   But indeed if any show patience and forgive that would truly be an exercise of courageous will and resolution in the conduct of affairs. 4586


Transliteration

Ayah 30   

Yusuf Ali           Whatever misfortune happens to you is because of the things your hands have wrought and for many (of them) He grants forgiveness.

Transliteration   Wa ma_ asha_bakum mim musibatin fa bima_ kasabat aidikum wa yafu_ an katsi

Ayah 31   

Yusuf Ali           Nor can ye frustrate (aught) (fleeing) through the earth; nor have ye besides Allah anyone to protect or to help.

Transliteration   Wa ma_ antum bimujizina fil ardi wa ma_ lakum min du_nil la_hi miw waliy yiw wa la_ nasir

Ayah 32   

Yusuf Ali           And among His Signs are the ships smooth-running through the ocean (tall) as mountains.

Transliteration   Wamin a_ya_tihil jawa_ri fil bahri kal ala_m

Ayah 33   

Yusuf Ali           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.

Transliteration   Iy yasya yuskinir riha fayazalna rawa_kida ala_ zahrir in na fi za_lika la a_ya_til likul li sab ba_rin saku_r

Ayah 34   

Yusuf Ali           Or He can cause them to perish because of the (evil) which (the men) have earned: but much doth He forgive.

Transliteration   Au yu_bigun na bima_ kasabu_ wa yafu an katsir

Ayah 35   

Yusuf Ali           But let those know who dispute about Our Signs that there is for them no way of escape.

Transliteration   Wa yalamal lazina yuja_dilu_na fi a_ya_tina_ ma_ lahum mim mahis

Ayah 36   

Yusuf Ali           Whatever ye are given (here) is (but) a convenience of this Life: but that which is with Allah is better and more lasting: (it is) for those who believe and put their trust in their Lord; 

Transliteration   Fama_ u_titum min sai in famata_ul haya_tid dun ya_ wa ma_ indal la_hi khairuw wa abqa_ lil lazina a_manu_ wa ala_ rab bihim yatawak kalu_n

Ayah 37   

Yusuf Ali           Those who avoid the greater crimes and shameful deeds and when they are angry even then forgive;

Transliteration   Wal lazina yajtanibu_na kaba_ iral ismi wal fawa_hisya wa iza_ ma_ gadibu_hum yagfiru_n

Ayah 38   

Yusuf Ali           Those who hearken to their Lord and establish regular prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance; 

Transliteration   Wal lazinas taja_bu_ lirab bihim wa aqa_mus sala_h wa amruhum su_ra_ bainahum wa mim ma_ razaqna_hum yunfiqu_n

Ayah 39   

Yusuf Ali           And those who when an oppressive wrong is inflicted on them (are not cowed but) help and defend themselves.

Transliteration   Wal lazina iza_ asha_bahumul bagyu hum yantasiru_n

Ayah 40   

Yusuf Ali           The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation His reward is due from Allah: for (Allah) loveth not those who do wrong.  

Transliteration   Wa jaza_u say yi atin say yi atum mitsluha_ faman afa_ wa aslaha fa ajruhu_ alal la_h in nahu_ la_ yuhib buz za_limin

Ayah 41   

Yusuf Ali           But indeed if any do help and defend themselves after a wrong (done) to them against such there is no cause of blame.

Transliteration   Wa lamanin tasara bada zulmihi fa ula_ ika ma_ alaihim min sabil

Ayah 42   

Yusuf Ali           The blame is only against those who oppress men with wrong-doing and insolently transgress beyond bounds through the land defying right and justice: for such there will be a Penalty grievous.

Transliteration   In namas sabilu alal lazina yazlimu_nan na_sa wa yabgu_na fil ardi bigairil haq ula_ ika lahum aza_bun alim

Ayah 43   

Yusuf Ali           But indeed if any show patience and forgive that would truly be an exercise of courageous will and resolution in the conduct of affairs.

Transliteration   Wa laman sabara wa gafara in na za_lika lamin azmil umu_r


Notes

4570  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. (42.30)

4571  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. (42.31)

4572  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. (42.32)

4573  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. (42.33)

4574  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. (42.35)

4575  Any good (or ill) which is our lot is only a temporary phase to serve the convenience of this life. But there is a higher good, which comes from Allah's own Presence. Such good is both superior in quality, and more permanent. In the same way, any ills that we may suffer in this life, have reference only to the conditions of this our life of probation. The ills that we "earn" in our spiritual Life-such as deprivation of Allah's Grace-are far more momentous and permanent. (42.36)

4576  The higher and more permanent gifts which come from Allah's Presence are for those who truly worship and serve Allah. These are described by nine of their characteristics: viz. (1) they have Faith: and it follows that (2) they trust in Allah, instead of running after false standards or values: (3) they eschew the more serious offences against Allah's Law, and of course keep clear of any offences against sex (indecencies); (4) while knowing that they are not themselves perfect, they are ready to forgive others, even though they are sorely tried with anger and provocation; for the rest see n. 4578. (42.36)

4577  Here we are speaking of the ordinary man or woman who tries to follow Allah's Law: he or she is not perfect, but at least eschews the major breaches of conduct. For those higher in spiritual degree there is of course a stricter standard. But all are entitled to the blessing of Islam, whatever their degree. (42.37)

4578  Continuing the enumeration of the characteristics described in n. 4576 above, we have the following further qualities in those who wish to serve Allah. (5) They are ready at all times to hearken to Allah's Signs, or to listen to the admonitions of prophets of Allah, and to follow the true Path, as they understand it; (6) they keep personal contact with Allah, by habits of Prayer and Praise; (7) their conduct in life is open and determined by mutual Consultation between those who are entitled to voice, e.g., in private domestic affairs, as between husband and wife, or other responsible members of the household; in affairs of business, as between partners or parties interested; and in State affairs, as between rulers and ruled, or as between different departments of administration, to preserve the unity of administration; (8) they do not forget Charity, or the help due to their weaker brethren, out of the wealth or gifts or talents or opportunities, which Allah has provided for themselves; and (9) when other people use them despitefully, they are not cowed down or terrorised into submission and acceptance of evil, but stand up for their rights within the limits mentioned in verse 40. (42.38)

4579  "Consultation." This is the key-word of the Sura, and suggests the ideal way in which a good man should conduct his affairs, so that, on the one hand, he may not become too egotistical, and, on the other, he may not lightly abandon the responsibilities which devolve on him as a Personality whose development counts in the sight of Allah. See the points in head (7) under n. 4578 above. This principle was applied to its fullest extent by the holy Prophet in his private and public life, and was fully acted upon by the early rulers of Islam. Modern representative government is an attempt-by no means perfect-to apply this principle in State affairs. See my Religious Polity of Islam. (42.38)

4580  This follows from the high value attached to an individual soul's Personality in Islam. Cf. last note. There are four possible situations that may arise: an individual may have to stand up against an oppressor (1) for his own trampled rights, or (2) for the rights of others within his ken; or (3) a community may have similarly to stand up for its own rights collectively: or (4) for the rights of others. Nos. 2, 3, and 4 are considered highly meritorious for all, though few have the courage or the spirit to rise to so high a standard. No. I is specially liable to abuse on account of man's selfishness; Nos. 2, 3 and 4 are also abused by men pretending to motives of public good when they are serving their own personal interests or idiosyncracies; hence the qualifications mentioned in the next four verses and the notes thereto. (42.39)

4581  See last note. When you stand up for rights, either on private or public grounds, it may be through processes of law, or by way of private defence in so far as the law permits private action. But in all cases you must not seek a compensation greater than the injury suffered. The most you can do is to demand equal redress, i.e., a harm equivalent to the harm done to you. Even this may serve to curb your unregenerate soul, or a community bent on revenge. But the ideal mode is not to slake your thirst for vengeance, but to follow better ways leading to the reform of the offender or his reconciliation. See xli. 34, and xxiii. 96. You can take steps to prevent repetition, by physical or moral means; the best moral means would be to turn hatred into friendship by forgiveness and love. In that case the compensation or reward (if we must use such terms) is infinitely greater, for it wins the good pleasure of Allah. But this active righting of wrongs, whether by physical or by moral or spiritual means, which are commended as better, is an antithesis to the monkish doctrine, when you are smitten on one cheek, to turn the other also. This would not suppress, but encourage wrong-doing. It is practised by none but poltroons, and is preached only by hypocrites, or men who want to make slaves of others by depriving them of the power of self-defence. It occurs in two of the four canonical Gospels (Matt. v. 39, and Luke vi. 29), but we need not therefore assume that it was preached by Jesus. (42.40)

4582  To love Allah is the highest motive of our conduct, for it leads to the love of Allah's creatures; to win the approbation and love of Allah, is the highest reward, far transcending any compensation or satisfaction we can obtain in this life. (42.40)

4583  Allah does not love those who do wrong. If, therefore we tolerate wrong, or encourage wrong by allowing it to run rampant when we can prevent it, we fail in our duty to Allah. (42.40)

4584  Such people are not to be blamed, though they are following the lower law. The blame is on those who arrogantly ride rough-shod over the land, oppressing people with grievous wrong. See next verse. (42.41)

4585  The fact that men seek the lower rather than the higher Law is itself a result of arrogant wrong-doing of which the type was the Pharaoh who claimed to be "your Lord Most High" and oppressed the Israelites, and kept his own people under slavery and subjection, and the false glamour of magic and deception. (42.42)

4586  It is harder to be patient and forgive, and yet to get wrongs righted, as was done by the holy Prophet, than to bluster about and "punish the guilty" or "teach them lessons". It may look like futility or lack of purpose, but in reality it is the highest and noblest form of courage and resolution. And it may carry out the purpose of reform and the suppression of evil even better than stem punishment. The gentleness of innocence often "persuades where stronger measures fail." But of course circumstances alter cases, and there is some allowance also to be made for the personal equation of the men you have to deal with: in some cases severity may be called for, but it should be from a strict judicial motive, and not merely from personal anger or spite or any lower motive in disguise. (42.43)


Holy Quran Surah 42 Al Shura (Consultation)

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

44   For any whom Allah leaves astray there is no protector thereafter and thou wilt see the wrongdoers when in sight of the Penalty Say: "Is there any way (to effect) a return? 4587

45   And thou wilt see them brought forward to the (Penalty) in a humble frame of mind because of (their) disgrace (and) looking with a stealthy glance.  And the Believers will say: "Those are indeed in loss who have given the perdition their own selves and those belonging to them on the Day of Judgement.  Behold! truly the wrongdoers are in a lasting Penalty!" 4588 4589

46   And no protectors have they to help them other than Allah: and for any whom Allah leaves to stray there is no way (to the Goal). 4590

47   Hearken ye to your Lord before there come a Day which there will be no putting back because of (the ordainment of) Allah! That Day there will be for you no place of refuge nor will there be for you any room for denial (of your sins)! 4591 4592

48   If then they turn away We have not sent thee as a guard over them. Thy duty is but to convey (the Message).  And truly when We give man a taste of Mercy from Ourselves He doth exult thereat but when some ill happens to him on account of the deeds which His hands have sent forth truly then is man ungrateful! 4593 4594

49   To Allah belongs the dominion of the heavens and the earth.  He creates what He wills (and plans).  He bestows (children) male or female according to His Will (and Plan). 4595

50   Or He bestows both males and females and He leaves barren whom He will: for He is Full of knowledge and power. 4596

51   It is not fitting for a man that Allah should speak to him except by inspiration of from behind a veil or by the sending of a Messenger to reveal with Allah's permission what Allah wills: for He is Most High Most Wise. 4597 4598 4599 4600

52   And thus have We by Our command sent inspiration to thee: thou knowest not (before) what was Revelation and what was Faith; but We have made the (Qur'an) a Light wherewith We guide such of Our servants as We will; and verily thou dost guide (men) to the Straight Way 4601 4602

53   The Way of Allah to whom belongs whatever is in the heavens and whatever is on earth: Behold (how) all affairs tend towards Allah! 4603


Transliteration

Ayah 44   

Yusuf Ali           For any whom Allah leaves astray there is no protector thereafter and thou wilt see the wrongdoers when in sight of the Penalty Say: "Is there any way (to effect) a return?

Transliteration   Wa may yudlilil la_hu fama_ lahu_ miw waliy yim min badih wa taraz za_limina lam ma_ ra awul aza_ba yaqu_lu_na hal ila_ marad dim min sabil

Ayah 45   

Yusuf Ali           And thou wilt see them brought forward to the (Penalty) in a humble frame of mind because of (their) disgrace (and) looking with a stealthy glance.  And the Believers will say: "Those are indeed in loss who have given the perdition their own selves and those belonging to them on the Day of Judgement.  Behold! truly the wrongdoers are in a lasting Penalty!" 

Transliteration   Wa tara_hum yuradu_na alaiha_ ha_siina minaz zul li yanzuru_na min tarfin hafiy wa qa_lal lazina a_manu_ in nal ka_sirinal lazina kasiru_ anfusahum wa ahlihim yaumal qiya_mah ala_ in naz za_limina fi aza_bim muqim

Ayah 46   

Yusuf Ali           And no protectors have they to help them other than Allah: and for any whom Allah leaves to stray there is no way (to the Goal).

Transliteration   Wa ma_ ka_na lahum min auliya_ a yansuru_nahum min du_nil la_h wa may yudlilil la_hu fama_ lahu_ min sabil

Ayah 47   

Yusuf Ali           Hearken ye to your Lord before there come a Day which there will be no putting back because of (the ordainment of) Allah! That Day there will be for you no place of refuge nor will there be for you any room for denial (of your sins)! 

Transliteration   Istajibu_ lirab bikum min qabli ay yatiya yaumul la_ marad da lahu_ minal la_h ma_ lakum mim malja iy yauma iziw wa ma_ lakum min nakir

Ayah 48   

Yusuf Ali           If then they turn away We have not sent thee as a guard over them. Thy duty is but to convey (the Message).  And truly when We give man a taste of Mercy from Ourselves He doth exult thereat but when some ill happens to him on account of the deeds which His hands have sent forth truly then is man ungrateful! 

Transliteration   Fa in aradu_ fama_ arsalna_ka alaihim hafizan in alaika il lal bala_g wa in na_ iza_ adzaqnal insa_na min na_ rahmatan fariha biha_ wa in tusibum say yi atun bima_ qad damat aidihim fa in nal insa_na kafu_r

Ayah 49   

Yusuf Ali           To Allah belongs the dominion of the heavens and the earth.  He creates what He wills (and plans).  He bestows (children) male or female according to His Will (and Plan).

Transliteration   Lil la_hi mulkus sama_wa_ti wal ard yakluqu ma_ yasya u yahabu limay yasya_u ina_tsaw wa yahabu limay yasya_ uz zuku_r

Ayah 50   

Yusuf Ali           Or He bestows both males and females and He leaves barren whom He will: for He is Full of knowledge and power.

Transliteration   Au yuzaw wijuhum zukra_naw wa ina_sa_ wa yajalu may yasya_ u aqima in nahu_ alimun qadir

Ayah 51   

Yusuf Ali           It is not fitting for a man that Allah should speak to him except by inspiration of from behind a veil or by the sending of a Messenger to reveal with Allah's permission what Allah wills: for He is Most High Most Wise.   

Transliteration   Wa ma_ ka_na libasarin ay yukal limahul la_hu wahyan au miw wara_i hija_bin au yursila rasu_lan fayu_hiya bi iznihi ma_ yasya_ inahu_ aliy yun hakim

Ayah 52   

Yusuf Ali           And thus have We by Our command sent inspiration to thee: thou knowest not (before) what was Revelation and what was Faith; but We have made the (Qur'an) a Light wherewith We guide such of Our servants as We will; and verily thou dost guide (men) to the Straight Way 

Transliteration   Wa kaza_lika auhaina_ ilaika ru_ham min amrina_ ma_ kunta tadri mal kita_bu wa lal ima_nu wa la_kin jaalna_hu nu_ran nahdi bihi man nasa_u min iba_dina_ wa in naka_ la tahdil ila_ sira_tim mustaqim

Ayah 53   

Yusuf Ali           The Way of Allah to whom belongs whatever is in the heavens and whatever is on earth: Behold (how) all affairs tend towards Allah!

Transliteration   Sira_til la_hil lazi lahu_ ma_ fis sama_wa_ti wa ma_ fil ard ala_ ilal la_hi tasirul umu_r


Notes

4587  When the actual consequences of evil are in sight, the foolish sinner wishes that it were possible to get back to the life of probation. But he neglected or abused it and rejected Allah's Grace all the time. How can he then be restored to a closed chapter of his life? (42.44)

4588  They were very arrogant in their probationary life. Now they will be humbled to the dust. And they will be in utter despair and misery. They will not be able to see the favours and good things of the other life (Cf. xx. 124-126). Even their misery, which will face them as a terrible Reality, they will only be able to look at askance, so thoroughly cowed will be their spirit. (42.45)

4589  This will be their thought, and their realised experience: 'after all, any troubles and sorrows, any persecutions and taunts which they suffered in the life of probation from the enemies of truth, were of no consequence; the real loss was that revealed at the Judgment at the restoration of true values; the wicked and the arrogant have lost their own souls, and have brought to perdition all who attached themselves to them and followed their evil ways; and this Penalty is one that will endure! How much more real it is!' (42.45)

4590  The argument begun in verse 44 above is here rounded off. 'If once men finally cut themselves off from Allah's guidance and care, they will have no protection whatever. All their false objects of worship will only mislead them further and further. How they will wish the fact blotted out when they are in sight of Judgment, and vainly wish for time to be reversed! They will be in the Fire, while the men whom they despised and rejected will have reached the final Goal! For them there will be no such way!' (42.46)

4591  The Day of Judgment is inevitable. Allah has ordained it, and it cannot in any way be put back. (42.47)

4592  At Judgment no one can escape the consequences of his crimes or deeds. And no one can disavow them or deny them, or by any chance pretend that they do not apply to him. (42.47)

4593  The warning is now given, that men may repent and do good, and pray for Allah's Mercy and Grace. If the warning is not heeded or is rejected, the prophet of Allah is not responsible for bringing about the Penalty or for forcing people to come to the right Path. He is not a guard set over them to free them from the need of exercising their limited free-will. (42.48)

4594  Cf. xxx. 36. It is a sad reflection that men, when they receive some gift out of Allah's Mercy, exult in their good fortune and attribute it to some merit in themselves, instead of to the Grace and Mercy of Allah, thus missing the real lesson of Life. On the other hand, when they are in trouble, due to their own errors and shortcomings, they fall into despair and blame Allah, instead of blaming themselves. This is rank ingratitude. So they miss the true lesson of Life in that case also. (42.48)

4595  Verses 49-50 deal, in their ordinary meaning, with Allah's creative power replete with knowledge and continued purpose, contrasted with man's instincts and gropings after knowledge. The mystery of sex and parenthood is referred to in a new light. With reference to children, a parent is often spoken of as the "author" of their being. The growth of population and the proportion of males and females in it have various sociological and psychological implications; yet how little do parents really know about them? If advancing knowledge threw light on what may be called the mechanical aspects of the question, the profounder problems touched by it are beyond the reach of man. Yet they are not governed by chance. Allah has a meaning and purpose in all things, and His power is complete to carry out His purpose. (42.49)

4596  To parents themselves it is a mystery why a male or female child is given at any birth, or how the balance of the two sexes is made up in a family or in large groups of mankind, or why in some cases the womb is barren and the would be parents are denied the joys and responsibilities of parenthood. But each individual human soul is precious in the Plan of Allah, and all these variations, besides their reactions on parents and on society, have a purpose to fulfil in the large Plan of Allah. (42.50)

4597  This leads us on to the higher spiritual meaning of verses 49-50, as leading up to verses 51-53. Man is but a speck in Allah's creation. His growth and family relationships are not by any means comparable to Allah's creative acts, whose various stages are referred to in n. 120 to ii. 117, n. 916 to vi. 94, and n. 923 to vi. 98. That being so in the mysteries of man's daily life, how much more profound is the contrast between man and Allah in the apprehension of the higher spiritual problems concerned with Revelation? How can man be fit to speak to Allah? He is not fit. But there are three ways in which Allah, in His infinite Mercy, communicates with man, as described in verses 51-53. (42.51)

4598  Allah is Most High, Most Wise: man is, in spite of his high destiny, often the lowest of the low (xcv. 5). Yet Allah, out of His infinite Mercy and Grace, has bestowed His revelation on man. How does it come about? Three ways are mentioned: (1) Wahyun, Inspiration; (2) from behind a veil; and (3) by the sending of a Messenger: see the notes following. Wahyun, Inspiration, is interpreted to be of two kinds: (1) a suggestion thrown by Allah into the heart or mind of man, by which man understands the substance of the Message, whether it is a command or prohibition, or an explanation of a great truth; and (2) verbal or literal inspiration, by which the actual words of Allah are conveyed in human language. (42.51)

4599  Behind a veil: not of course a material veil, but the veil of Light. Muslim relates a tradition that the Prophet said: "His veil is Light: were He to withdraw it, then would the august splendours of His countenance surely consume everything that comes within His Sight." (42.51)

4600  Messenger: Rasul: the angel Gabriel, through whom the revelations were given to the holy Prophet. (42.51)

4601  Before the receipt of his mission in his fortieth year, the holy Prophet, though a man of steadfast virtue and purity and unflinching in his search for Truth, was yet unacquainted with Revelation in the highest sense of the term and with the certainty that comes from perfected Faith, or realised nearness to Allah. Ruh, which I have here translated Inspiration has also been understood by some Commentators to refer to the angel Gabriel, the vehicle of Revelation. The Light of the Qur-an made all things clear to man, and to the world. (42.52)

4602  The Qur-an and the inspired Prophet who proclaimed it, are here identified. They were a Guide to men, showing the Straight Way. This Way is described in various ways: for example, see i. 6, and n. 22; xviii. 1-2, and notes 2326-27; and xc. 11-18. (42.52)

4603  The most comprehensive description of the Straight Way is that it is the Way of Allah, the Way of the Universal Law. (42.53)


End of Surah Ash-Shura