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
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.
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
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
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
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
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
4603 The
most comprehensive description of the
End of Surah Ash-Shura