بسم الله الرحمان الرحيم
Bismi Allahi alrrahmani alrraheemi
In the name of God, the Gracious, the Compassionate.
In the name of God, the Almighty, the Merciful.
In the name of God, The Most Gracious, The Dispenser of Grace:
In the name of GOD, Most Gracious, Most Merciful. ,
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Bismillâhir rahmânir rahîm.
Rahman, Rahim Allah'ın ismiyle
Rahman ve Rahim Allah'ın adıyla...
RAHMÂN, RAHÎM ALLAH ADINA
Rahman ve Rahim olan Allah'ın adıyla
42:1 Ha. Mim.
42:1 H. M.,1
These initials constitute a significant part of the Quran's miracle (Footnote40:1).
42:1 H.M. Ha-Meem (Hakeem the Wise, Majeed the Glorious, states that),1
This is the 42nd Surah of the Qur’an. It has 53 verses. The Title of this Surah, and the admonition that comes forth in it, emphasize that any community of believers must resort to mutual consultation in all matters of collective significance and individual benefit.
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
42:2 Ayn. Sin. Qaf.1
See Appendix II.
42:2 `A. S. Q.,2
This is the only sura where we see the initials `A.S.Q. (`Ayn Seen Qaf), and the total occurrence of these three lettersin this sura is 209, 19x11. Also, the letter ``Q'' occurs in this sura 57times, 19x3. The only other sura where we see the initial ``Q'' is Sura 50,and this letter occurs in that sura also 57 times See (Appendix 1).
42:2 'A.S.Q. ‘Ain-Seen-Qaaf. (‘Aleem the Knower, Samee' the Hearer, Qaadir the Almighty, proclaims that),
42:3 كذالك يوحى اليك والى الذين من قبلك الله العزيز الحكيم
42:3 Kathalika yoohee ilayka wa-ilaallatheena min qablika Allahu alAAazeezu alhakeemu
42:3 Similarly, inspiring you and those before you, is God, the Noble, the Wise.
42:3 Similarly, inspiring you and those before you, is God, the Noble, the Wise.
42:3 THUS has God, the Almighty, the Wise, revealed [the truth] unto thee, [O Muhammad,] and unto those who preceded thee:2
I.e., the basic truths propounded in the Quranic revelation - some of which are summarized in the sequence - are the same as those revealed to all the earlier prophets.
42:3 Inspiring you, and those before you, is GOD, the Almighty, Most Wise.,
42:3 Thus it is: Revealing to you (O Prophet) as He did to those before you, is God, the Almighty, Wise.
42:4 له ما فى السماوات وما فى الارض وهو العلى العظيم
42:4 Lahu ma fee alssamawatiwama fee al-ardi wahuwa alAAaliyyu alAAatheemu
42:4 To Him belongs all that is in the heavens and all that is in the earth, and He is the Most High, the Great.
42:4 To Him belongs all what is in the heavens and the earth, and He is the Most High, the Great.
42:4 His is all that is in the heavens and all that is on earth; and most exalted, tremendous is He.
42:4 To Him belongs everything in the heavens and everything on earth, and He is the Most High, the Great.,
42:4 Unto Him belongs all that is in the heavens and all that is on earth. And the Most Exalted, the Tremendous He is.
42:5 تكاد السماوات يتفطرن من فوقهن والملائكة يسبحون بحمد ربهم ويستغفرون لمن فى الارض الا ان الله هو الغفور الرحيم
42:5 Takadu alssamawatuyatafattarna min fawqihinna waalmala-ikatuyusabbihoona bihamdi rabbihim wayastaghfiroonaliman fee al-ardi ala inna Allaha huwaalghafooru alrraheemu
42:5 The heavens would nearly shatter from above them, and the controllers praise the glory of their Lord, and they ask forgiveness for those on earth. Surely, God is the Forgiver, the Compassionate.
42:5 The heavens would nearly shatter from above them, and the angels praise the glory of their Lord, and they ask forgiveness for those on the earth. Surely, God is the Forgiver, the Merciful.
42:5 The uppermost heavens are well-nigh rent asunder [for awe of Him]; and the angels extol their Sustainer's limitless glory and praise, and ask forgiveness for all who are on earth.3 Oh, verily, God alone is truly-forgiving, a dispenser of grace!
I.e., all human beings (as indicated by the relative pronoun man, which always refers to beings endowed with conscious intelligence). The implication is that whereas all humans - whether believers or unbelievers - are liable to err and to sin, God "is full of forgiveness unto men despite all their evildoing" (13:6). See also the first sentence of 10:11 and the corresponding note 17.
42:5 The heavens above them almost shatter, out of reverence for Him, and the angels praise and glorify their Lord, and they ask forgiveness for those on earth. Absolutely, GOD is the Forgiver, Most Merciful.,
42:5 The skies above them would shatter (if the Universe were to run like the humans run their lives 19:88-91.) But angels extol their Lord’s glory by protecting the Order in the Universe. Certainly, God! He alone is the Absolver of imperfections, the Merciful.2
Malaekah = Angels = Forces in Nature. Yastaghfirun = They help protect like a helmet protects the head. Sabh = Swim in strides = Doing one’s best
42:6 والذين اتخذوا من دونه اولياء الله حفيظ عليهم وما انت عليهم بوكيل
42:6 Waallatheena ittakhathoomin doonihi awliyaa Allahu hafeethunAAalayhim wama anta AAalayhim biwakeelin
42:6 Those who take allies besides Him, God is responsible for them; and you are not a guardian over them.
42:6 And those who take allies besides Him, God is responsible for them; and you are not a guardian over them.
42:6 NOW AS FOR those who take aught beside Him for their protectors - God watches them, and thou art not responsible for their conduct.4
42:6 Those who set up other lords beside Him, GOD is the One in charge of them; you are not their advocate.,
42:6 As for those who take patrons besides Him, God is Watcher over them, and you are not a pleader on their behalf.
42:7 وكذالك اوحينا اليك قرءانا عربيا لتنذر ام القرىا ومن حولها وتنذر يوم الجمع لا ريب فيه فريق فى الجنة وفريق فى السعير
42:7 Wakathalika awhaynailayka qur-anan AAarabiyyan litunthira omma alqurawaman hawlaha watunthira yawma aljamAAi larayba feehi fareequn fee aljannati wafareequn fee alssaAAeeri
42:7 Thus We have inspired to you an Arabic compilation, so that you may warn the capital town and all around it, and to warn about the day of Gathering that is inevitable. A group will be in Paradise, and a group in hell.2
42:7 And thus We have inspired to you an Arabic revelation, so that you may warn the capital town and all around it, and to warn about the Day of Gathering that is inevitable. A group will be in the Paradise, and a group in Hell.
42:7 [Thou art but entrusted with Our message:] and so We have revealed unto thee a discourse in the Arabic tongue5 in order that thou mayest warn the foremost of all cities and all who dwell around it* to wit, warn [them] of the Day of the Gathering, [the coming of] which is beyond all doubt: [the Day when] some shall find themselves in paradise, and some in the blazing flame.
I.e., all mankind (Tabari, Baghawi, Razi). As regards the designation of Mecca as "the foremost of all cities", see note 75 on the identical phrase in 6:92.
42:7 We thus reveal to you an Arabic Quran to warn the central community and all around it, and to warn about the Day of Summoning that is inevitable. Some will end up in Heaven, and some in Hell.,
42:7 And thus: We have revealed to you a Monograph in Arabic so that you may warn the Foremost of all towns and those who dwell around it, and may warn of the Day of Gathering, which is beyond all doubt. One group will be in the Garden, and one group will be in the Flames.3
Such will happen in this world and in the life to come. The first addressees are the people of Makkah and the dwellers around it, hence the Arabic Language in its Makkan Quraish dialect. And from there the Final Word of God is to fan out and embrace the entire humankind. 44:58: “O Prophet We have made this Qur’an easy in your tongue, in order that they might take it to heart.” 7:158, 12:3, 13:37, 14:4, 25:1, 39:28, 41:3, 42:7
42:8 ولو شاء الله لجعلهم امة واحدة ولاكن يدخل من يشاء فى رحمته والظالمون ما لهم من ولى ولا نصير
42:8 Walaw shaa Allahu lajaAAalahumommatan wahidatan walakin yudkhilu man yashaofee rahmatihi waalththalimoonama lahum min waliyyin wala naseerin
42:8 Had God willed, He could have made them one nation. But He admits whom He wills into His mercy. The transgressors will have neither an ally, nor helper.
42:8 And if God had willed, He could have made them one nation. But He admits whom He wills into His mercy. And the transgressors will have neither an ally, nor helper.
42:8 Now had God so willed, He could surely have made them all one single community:6 none the less, He admits unto His grace him that wills [to be admitted]7 whereas the evildoers shall have none to protect them and none to succour them [on Judgment Day].
The implication being, "but He has not willed it": see second paragraph of 5:48 and the corresponding notes 66 and 67; 16:93 and also note 29 on 10:19.
Or: "He admits whomever He wills unto His grace" - similar to the double meaning inherent in the oft-recurring phrase, Allahu yahdi man yasha'u wa-yudillu man yasha'u, which can be understood either as "God guides whomever He wills and lets go astray whomever He wills", or, alternatively, as "God guides him that wills [to be guided] and lets go astray him that wills [to go astray]". See, in particular, Zamakhshari 's elaborate comment on this problem quoted in note 4 on the second half of 14:4.
42:8 Had GOD willed, He could have made them one community. But He redeems into His mercy whomever He wills. As for the transgressors, they have no master, nor a helper.,
42:8 Had God willed He could have made all of them one single community. But God brings into His grace him who so wills (making himself worthy), whereas for the violators of human rights there shall be no patron and no helper.
42:9 ام اتخذوا من دونه اولياء فالله هو الولى وهو يحى الموتىا وهو علىا كل شىء قدير
42:9 Ami ittakhathoo min doonihi awliyaafaAllahu huwa alwaliyyu wahuwa yuhyee almawtawahuwa AAala kulli shay-in qadeerun
42:9 Or have they taken allies besides Him? But God is the ally, and He is the One who resurrects the dead, and He is able to do all things.3
Those who worship their clerics and scholars (9:31; 42:21), especially in Pakistan and India call their religious leaders Mawlana, that is "our lord, our master, our patron." By assuming and using such a title, those religious leaders participate and encourage in this polytheistic practice. As long as Sunni and Shiite mushriks do not submit themselves to God alone, and as long as they consider their religious scholars and clerics to be their masters and lords, they will remain in the darkness of ignorance. See 2:286.
42:9 Or have they taken allies besides Him? But God is the ally, and He is the One who resurrects the dead, and He is able to do all things.
42:9 Did they, perchance, [think that they could] choose protectors other than Him? But God alone is the Protector [of all that exists], since it is He alone who brings the dead to life, and He alone who has the power to will anything.
42:9 Did they find other lords beside Him? GOD is the only Lord and Master. He is the One who resurrects the dead, and He is the Omnipotent One.,
42:9 Or have they chosen patrons besides Him? But God, He alone is the Patron, since it is He alone Who revives the dead. He has power over all things.4
And His laws can revive the dead of heart
42:10 وما اختلفتم فيه من شىء فحكمه الى الله ذالكم الله ربى عليه توكلت واليه انيب
42:10 Wama ikhtalaftum feehi min shay-in fahukmuhuila Allahi thalikumu Allahu rabbeeAAalayhi tawakkaltu wa-ilayhi oneebu
42:10 Anything you dispute in, then its judgment shall be with God. Such is God my Lord. In Him I put my trust, and to Him I repent.
42:10 And anything you dispute in, then its judgment shall be with God. Such is God my Lord. In Him I place my trust, and to Him I repent.
42:10 AND ON WHATEVER you may differ, [O believers,] the verdict thereon rests with God.8 [Say, therefore:] "Such is God, my Sustainer: in Him have I placed my trust, and unto Him do I always turn!"
This, connecting with the first sentence of verse 8 above, evidently relates to problems of faith and religious law (Baghawi, Zamakhshari ). The above verse has provided some of the great exponents of Islamic Law - Ibn Hazm among them - with one of the main arguments against the acceptance of deductions by analogy (qiyas) as a means to "establish" points of religious law not formulated as such in the nass - i.e., the self-evident (zahir) wording of the Qur'an and, by obvious implication, of the Prophet's commandments. This, as Razi points out, is the meaning of the phrase "on whatever you may differ, the verdict (hukm) thereon rests with God". (See in this connection note 120 on 5:101; also the section on "The Scope of Islamic Law" in my State and Government, pp. 11-15.)
42:10 If you dispute any part of this message, the judgment for doing this rests with GOD. Such is GOD my Lord. In Him I trust, and to Him I submit.,
42:10 And in whatever you humans may differ, the decision rests with God. (Say), “Such is God, my Lord. In Him I trust and to Him I always turn.”5
42:8. Turning to God = Seeking His guidance = Turn to the right path = Turning to His Book
42:11 فاطر السماوات والارض جعل لكم من انفسكم ازواجا ومن الانعام ازواجا يذرؤكم فيه ليس كمثله شىء وهو السميع البصير
42:11 Fatiru alssamawatiwaal-ardi jaAAala lakum min anfusikum azwajanwamina al-anAAami azwajan yathraokum feehilaysa kamithlihi shay-on wahuwa alssameeAAu albaseeru
God is Unique42:11 Creator of the heavens and the earth. He created for you from among yourselves mates, and also mates for the livestock so they may multiply. There is nothing like unto Him. He is the Hearer, the Seer.4
The Biblical verse, Genesis 1:26 , stating that humans were created in God's image could be understood in a way that might contradict this verse. For detailed information about the nature of initiation or creation of the universe and living organisms, see 6:79; 82:1.
42:11 Initiator of the heavens and the earth. He created for you from among yourselves mates, and also mates for the livestock so they may multiply. There is nothing that equals Him. He is the Hearer, the Seer.
42:11 The Originator [is He] of the heavens and the earth. He has given you mates of your own kind9 just as [He has willed that] among the beasts [there be] mates - to multiply you thereby: [but] there is nothing like unto Him, and He alone is all-hearing, all-seeing.10
See note 81 on 16:72.
The preceding allusion to the God-willed function of sex and, hence, to the polarity and multiplicity evident in all animated nature - man and animal alike - is meant to stress the above statement of the oneness and absolute uniqueness of God. The phrase there is nothing like unto Him" implies that He is fundamentally - and not merely in His attributes - "different" from anything that exists or could exist, or anything that man can conceive or imagine or define (see note 88 on 6:100); and since "there is nothing that could be compared with Him" (112:4), even the "how" of His being "different" from everything else is beyond the categories of human thought.
None Equals God42:11 Initiator of the heavens and the earth. He created for you from among yourselves spouses - and also for the animals. He thus provides you with the means to multiply. There is nothing that equals Him. He is the Hearer, the Seer.,
42:11 Originator of the heavens and the earth! He has given you mates of your own kind; and mates among the cattle. By this means He multiplies you (creation). However, there is nothing whatsoever like Him, not even a similitude that would come close. And He is the Hearer, the Seer.
42:12 له مقاليد السماوات والارض يبسط الرزق لمن يشاء ويقدر انه بكل شىء عليم
42:12 Lahu maqaleedu alssamawatiwaal-ardi yabsutu alrrizqa liman yashaowayaqdiru innahu bikulli shay-in AAaleemun
42:12 To Him belongs the possessions of the heavens and the earth. He spreads out the provision for whomever He wills, and He measures it. He is fully aware of all things.
42:12 To Him belong the possessions of the heavens and the earth. He spreads out the provision for whoever He wills, and He measures it. He is fully aware of all things.
42:12 His are the keys of the heavens and the earth: He grants abundant sustenance, or gives it in scant measure, unto whomever He wills: for, behold, He has full knowledge of everything.11
I.e., He knows not only what every human being "deserves", but also what is intrinsically - though not always perceptibly - good and necessary in the context of His plan of creation. Moreover, all that exists belongs to Him alone, and man is allowed no more than the usufruct of what is commonly regarded as "property".
42:12 To Him belongs absolute control of the heavens and the earth. He is the One who increases the provision for whomever He wills, or reduces it. He is fully aware of all things.,
42:12 His are the Keys of the heavens and the earth. He grants abundant provision, or gives it in scant measure according to His laws (of Economics given in the Qur’an). He is the Knower of all things.6
42:13 شرع لكم من الدين ما وصىا به نوحا والذى اوحينا اليك وما وصينا به ابراهيم وموسىا وعيسىا ان اقيموا الدين ولا تتفرقوا فيه كبر على المشركين ما تدعوهم اليه الله يجتبى اليه من يشاء ويهدى اليه من ينيب
42:13 SharaAAa lakum mina alddeeni mawassa bihi noohan waallathee awhaynailayka wama wassayna bihi ibraheemawamoosa waAAeesa an aqeemoo alddeena walatatafarraqoo feehi kabura AAala almushrikeena matadAAoohum ilayhi Allahu yajtabee ilayhi man yashaowayahdee ilayhi man yuneebu
The Same System; Peaceful and Tolerant42:13 He has decreed for you the same system He ordained for Noah, and what We inspired to you, and what We ordained for Abraham, Moses, and Jesus: "You shall uphold this system, and do not divide in it." Intolerable for those who have set up partners is what you invite them towards. God chooses to Himself whoever/whomever He wills; He guides to Himself whoever repents.
42:13 He has decreed for you the same system He ordained for Noah, and what We inspired to you, and what We ordained for Abraham, Moses, and Jesus: "You shall uphold this system, and do not divide in it." Intolerable for the polytheists is what you invite them towards. God chooses for Himself whoever He wills; He guides to Himself those who repent.
42:13 In matters of faith,12 He has ordained for you that which He had enjoined upon Noah - and into which We gave thee [O Muhammad] insight through revelation13 as well as that which We had enjoined upon Abraham, and Moses, and Jesus: Steadfastly uphold the [true] faith, and do not break up your unity therein.14 [And even though] that [unity of faith] to which thou callest them appears oppressive to those who are wont to ascribe to other beings or forces a share in His divinity, God draws unto Himself everyone who is willing, and guides unto Himself everyone who turns unto Him.
See first paragraph of note 249 on 2:256. Since, as the sequence shows, the term din cannot apply in this context to "religion" in its widest connotation, including religious Laws - which, by their very nature, have been different in each successive dispensation (cf. note 66 on 5:48 ) - it obviously denotes here only the ethical and spiritual contents of religion, i.e., "faith" in its most general sense. With this verse, the discourse returns to the theme sounded at the beginning of this surah, namely, the unchanging sameness of the spiritual and moral principles underlying all revealed religions.
Lit., "which We have revealed unto thee", implying that it was only through revelation that the Prophet Muhammad came to know "that which God had enjoined upon Noah".
Cf. 3:19 - "the only [true] religion in the sight of God is [man's] self-surrender unto Him"; and 3:85 - "if one goes in search of a religion other than self-surrender unto God, it will never be accepted from him". Parallel with this principle, enunciated by all of God's apostles, is the categorical statement in 21:92 and 23:52 - "Verily, [O you who believe in Me,] this community of yours is one single community, since I am the Sustainer of you all". Most of the great commentators (e.g., Zamakhshari , Razi, Ibn Kathir) understand this as an unequivocal reference to the ecumenical unity of all religions based on belief in the One God, notwithstanding all the differences with regard to "the [specific] statutes and practices enjoined for the benefit of the various communities in accordance with their [time-bound] conditions (ala hasab ahiwaliha)", as expressed by Zamakhshari in his comments on the verse under discussion.
Only One Religion42:13 He decreed for you the same religion decreed for Noah, and what we inspired to you, and what we decreed for Abraham, Moses, and Jesus: "You shall uphold this one religion, and do not divide it.",
42:13 He has ordained for you all, the same System of Life that He enjoined upon Noah - And We have revealed to you (O Prophet) the same message as We enjoined upon Abraham, Moses, and Jesus: "Establish the Divine System of Life and make no sects in it.” (O Prophet) the unity you call to, it is hard upon the idolaters. God draws to Himself everyone who is willing, and guides to Himself everyone who turns to Him for guidance.”7
42:14 وما تفرقوا الا من بعد ما جاءهم العلم بغيا بينهم ولولا كلمة سبقت من ربك الىا اجل مسمى لقضى بينهم وان الذين اورثوا الكتاب من بعدهم لفى شك منه مريب
42:14 Wama tafarraqoo illa minbaAAdi ma jaahumu alAAilmu baghyan baynahum walawlakalimatun sabaqat min rabbika ila ajalin musamman laqudiyabaynahum wa-inna allatheena oorithoo alkitaba minbaAAdihim lafee shakkin minhu mureebin
42:14 They only divided after the knowledge had come to them, due to resentment among themselves. Had it not been for a predetermined decision from your Lord, they would have been judged immediately. Indeed, those who inherited the book after them are full of doubts.
42:14 And they only divided after the knowledge had come to them, due to resentment among themselves. And had it not been for a predetermined decision from your Lord, they would have been judged immediately. Indeed, those who inherited the Book after them are full of doubts.
42:14 And [as for the followers of earlier revelation,] they broke up their unity, out of mutual jealousy, only after they had come to know [the truth].15 And had it not been for a decree that had already gone forth from thy Sustainer, [postponing all decision] until a term set [by Him], all would indeed have been decided between them [from the outset].16 As it is, behold, they who have inherited their divine writ from those who preceded them17 are [now] in grave doubt, amounting to suspicion, about what it portends.18
Lit., "they did not break up their unity until after knowledge had come to them" - i.e., the knowledge that God is one, and that the teachings of all of His prophets were essentially the same. Cf. 2:213 and, more explicitly, 23:53 , which comes immediately after the statement that "this community of yours is one single community" (see also note 30 on 23:53 ).
For an explanation of this passage, see note 29 on 10:19 .
Lit., "who have become heirs to the divine writ after them": obviously referring to the Bible and its followers in later times
Lit., "about it" - i.e., in doubt as to whether the relevant scripture has really been revealed by God, and, ultimately, as to whether there is any truth in the concept of "divine revelation" as such.
Monotheists vs Idol Worshipers42:14 Ironically, they broke up into sects only after the knowledge had come to them, due to jealousy and resentment among themselves. If it were not for a predetermined decision from your Lord to respite them for a definite interim, they would have been judged immediately. Indeed, the later generations who inherited the scripture are full of doubts.,
42:14 And they became sects for no reason but through rivalry among themselves, after the knowledge had come to them. Had it not been for a Word that has already gone forth from your Lord for an appointed term, all matters would have been decided among them at once. The later generations who inherited the scripture of the old still keep harboring doubts about it.8
The Word = The Law of Free will = The Law of Respite
42:15 فلذالك فادع واستقم كما امرت ولا تتبع اهواءهم وقل ءامنت بما انزل الله من كتاب وامرت لاعدل بينكم الله ربنا وربكم لنا اعمالنا ولكم اعمالكم لا حجة بيننا وبينكم الله يجمع بيننا واليه المصير
42:15 Falithalika faodAAu waistaqimkama omirta wala tattabiAA ahwaahum waqul amantubima anzala Allahu min kitabin waomirtuli-aAAdila baynakum Allahu rabbuna warabbukum lanaaAAmaluna walakum aAAmalukum la hujjatabaynana wabaynakumu Allahu yajmaAAu baynanawa-ilayhi almaseeru
42:15 For that, you shall preach and be upright, as you have been commanded, and do not follow their wishes. Say, "I acknowledge all that God has sent down from book, and I was commanded to treat you equally. God is our Lord and your Lord. We have our deeds and you have your deeds. There is no argument between us and you. God will gather us all together, and to Him is the ultimate destiny."
42:15 For that, you shall preach and be upright, as you have been commanded, and do not follow their wishes. And say: "I believe in all that God has sent down as a Book, and I was commanded to be with justice between you. God is our Lord and your Lord. We have our deeds and you have your deeds. There is no argument between us and you. God will gather us all together, and to Him is the ultimate destiny."
42:15 Because of this, then,19 summon [all mankind], and pursue the right course, as thou hast been bidden [by God]; and do not follow their likes and dislikes, but say: "I believe in whatever revelation God has bestowed from on high; and I am bidden to bring about equity in your mutual views.20 God is our Sustainer as well as your Sustainer. To us shall be accounted our deeds, and to you, your deeds. Let there be no contention between us and you: God will bring us all together - for with Him is all journeys' end."
I.e., because of this breach of the original unity of men's faith in the One God.
Lit., "between you" - i.e., "to induce you to be more tolerant of one another": evidently an allusion to the bitterness which stands in the way of an understanding between the various sects and schools of thought in all revealed religions.
Message to the Christians and the Jews42:15 This is what you shall preach, and steadfastly maintain what you are commanded to do, and do not follow their wishes. And proclaim: "I believe in all the scriptures sent down by GOD. I was commanded to judge among you equitably. GOD is our Lord and your Lord. We have our deeds and you have your deeds. There is no argument between us and you. GOD will gather us all together; to Him is the ultimate destiny.",
42:15 Because of this (O Messenger) call them (to the truth), stand firm as you are commanded and do not follow their wishes. But announce, "I believe in the Book that God has revealed, and I am commanded to be just among you. God is our Lord and your Lord. We are responsible for our deeds and you are responsible for your deeds. There is no contention between us and you! God will bring us together, and to Him is our destination." [109:6]
42:16 والذين يحاجون فى الله من بعد ما استجيب له حجتهم داحضة عند ربهم وعليهم غضب ولهم عذاب شديد
42:16 Waallatheena yuhajjoonafee Allahi min baAAdi ma istujeeba lahu hujjatuhumdahidatun AAinda rabbihim waAAalayhim ghadabunwalahum AAathabun shadeedun
42:16 Those who debate about God, after they had been answered, their argument is nullified at their Lord. They have incurred a wrath, and will have a severe retribution.
42:16 And those who debate about God, after they had been answered, their argument is nullified at their Lord. They have incurred a wrath, and will have a severe retribution.
42:16 And as for those who would [still] argue about God21 after He has been acknowledged [by them] all their arguments are null and void in their Sustainer's sight, and upon them will fall [His] condemnation, and for them is suffering severe in store:
I.e., about His attributes and the "how" of His Being, all of which is beyond the grasp of the human mind.
42:16 Those who argue about GOD, after receiving His message, their argument is nullified at their Lord. They have incurred condemnation, and have deserved a severe retribution.,
42:16 As for those who argue about God after He has been accepted (and the Divine System has been established as a living witness to the truth), futile is their argument at their Lord. And upon them is condemnation and theirs will be a severe retribution.
42:17 الله الذى انزل الكتاب بالحق والميزان وما يدريك لعل الساعة قريب
42:17 Allahu allathee anzala alkitababialhaqqi waalmeezani wamayudreeka laAAalla alssaAAata qareebun
42:17 God is the One who sent down the book with truth, and the balance. For all that you know, the moment may be very near.
42:17 God is the One who sent down the Book with the truth, and the balance. And for all that you know, the Hour may be very near.
42:17 [for] it is God [Himself] who has bestowed revelation from on high, setting forth the truth, and [thus given man] a balance [wherewith to weigh right and wrong].22 And for all thou knowest, the Last Hour may well be near!
The above two interpolations are based on 57:25, where the idea underlying this verse has been stated clearly. The implication is that since God Himself has given man, through successive revelations, a standard whereby to discern between right and wrong, it is presumptuous and futile to argue about the nature of His Being and His ultimate judgment: hence the reference, in the second half of this and the next verse, to the Last Hour and, thus, the Day of Judgment.
42:17 GOD is the One who sent down the scripture, to deliver the truth and the law. For all that you know, the Hour (Day of Judgment) may be very close.,
42:17 God is the One Who has revealed the Book setting forth the truth, and the Balance (that distinguishes right from wrong). And what will make you realize that the Hour (the ultimate recompense of actions) might be close?
42:18 يستعجل بها الذين لا يؤمنون بها والذين ءامنوا مشفقون منها ويعلمون انها الحق الا ان الذين يمارون فى الساعة لفى ضلال بعيد
42:18 YastaAAjilu biha allatheena layu/minoona biha waallatheena amanoomushfiqoona minha wayaAAlamoona annaha alhaqquala inna allatheena yumaroona fee alssaAAatilafee dalalin baAAeedin
42:18 Those who do not acknowledge it seek to hasten it, while those who acknowledge are concerned about it, and they know that it is the truth. Certainly, those who dispute the moment have gone far astray.
42:18 Those who do not believe in it seek to hasten it, while those who believe are concerned about it, and they know that it is the truth. Certainly, those who dispute the Hour have gone far astray.
42:18 Those who do not believe in it [mockingly] ask for its speedy advent23 whereas those who have attained to faith stand in awe of it, and know it to be the truth. Oh, verily, they who call the Last Hour in question have indeed gone far astray!
This is not merely a reference to the sarcastic demand of Muhammad's opponents (mentioned several times in the Qur'an) to bring about their "speedy chastisement" in proof of his being God's message-bearer, but also an oblique allusion to unbelievers of all times who, without having any "proof" either way, categorically reject the idea of resurrection and judgment.
The Believers Mindful of the Day of Judgment42:18 Challenging it are those who do not believe in it. As for those who believe, they are concerned about it, and they know that it is the truth. Absolutely, those who deny the Hour have gone far astray.,
42:18 Only those who deny it seek to hasten it. But the believers remain conscious of the Law of Requital knowing that it is the truth. Those who call the Hour in question have gone far astray.9
‘As you sow so shall you reap’ resonates well with free will and the Law of Requital
42:19 الله لطيف بعباده يرزق من يشاء وهو القوى العزيز
42:19 Allahu lateefun biAAibadihiyarzuqu man yashao wahuwa alqawiyyu alAAazeezu
42:19 God is Gracious to His servants; He gives provisions for whomever He wills, and He is the Powerful, the Noble.
42:19 God is Gracious to His servants; He gives provisions for whoever He wills, and He is the Powerful, the Noble.
42:19 GOD is most kind unto His creatures: He provides sustenance for whomever He wills - for He alone is powerful, almighty!
42:19 GOD is fully aware of all His creatures; He provides for whomever He wills. He is the Powerful, the Almighty.,
42:19 God is Sublime, Aware of the minutest needs of His servants. He provides for them (even if they deny Him) according to His laws. And He is the Strong, the Mighty.
42:20 من كان يريد حرث الءاخرة نزد له فى حرثه ومن كان يريد حرث الدنيا نؤته منها وما له فى الءاخرة من نصيب
42:20 Man kana yureedu hartha al-akhiratinazid lahu fee harthihi waman kana yureedu harthaalddunya nu/tihi minha wama lahu feeal-akhirati min naseebin
42:20 Whoever desires the harvest of the Hereafter, We will increase for him his harvest. Whoever seeks the harvest of this world, We will give it to him, and he will have no share in the Hereafter.
42:20 Whoever desires the harvest of the Hereafter, We will increase for him his harvest. And whoever seeks the harvest of this world, We will give him therefrom, and he will have no share in the Hereafter.
42:20 To him who desires a harvest in the life to come, We shall grant an increase in his harvest; whereas to him who desires [but] a harvest in this world, We [may] give something thereof - but he will have no share in [the blessings of] the life to come.24
I.e., whereas those who live righteously and turn their endeavours towards spiritual ends are sure to receive in the hereafter more than they are hoping for, those who strive exclusively after worldly rewards may - but not necessarily will - achieve something, and not necessarily all, of their aims, without having any reason to expect "a share in the blessings" that await the righteous in the hereafter.
42:20 Whoever seeks the rewards of the Hereafter, we multiply the rewards for him. And whoever seeks the materials of this world, we give him therefrom, then he receives no share in the Hereafter.,
42:20 Whoever desires the harvest of the life to come, We increase his harvest. And whoever desires only the harvest of this world, We give him something thereof, but he will have no share in the life to come.10
Individuals and communities attain prosperity in both lives only by submitting to the Permanent Values. 17:19
42:21 ام لهم شركاؤا شرعوا لهم من الدين ما لم ياذن به الله ولولا كلمة الفصل لقضى بينهم وان الظالمين لهم عذاب اليم
42:21 Am lahum shurakao sharaAAoo lahummina alddeeni ma lam ya/than bihi Allahuwalawla kalimatu alfasli laqudiya baynahumwa-inna alththalimeena lahum AAathabunaleemun
Accepting Religious Authorities and Laws beside God's Word is Polytheism42:21 Or do they have partners who decree for them a sharia which has not been authorized by God? If it were not for the word already given, they would have been judged immediately. Indeed, the transgressors will have a painful retribution.5
The religion that the so-called Muslims inherited from their parents and try hard to practice today, has little to do with the system of peacefully surrendering to God alone, which was delivered by Muhammed through the Quran. These clergymen who arrogated themselves and falsely claimed to be the "ulama" (people of knowledge), polluted the message of islam with ignorance. They fabricated numerous sharias (laws), prohibitions, veils, beards, turbans, rules on how to clean one's bottom, rules on how to pee in the bathroom, toothbrushes, right hands, left hands, right feet, left feet, hadiths, sunnas, intercession, holy hair, holy clothes, holy teeth, holy feet traces, hazrats, lords, saints, mawlas, mahdies, innocent emams, orders, sects, rosaries, amulets, dreams, holy loopholes, prayer caps, circumcisions, shrines, extra prayers, extra prohibitions, and numerous Arabic jargon such as mandup, mustahap, makruh, sharif, sayyid and more nonsense. Thus, the religion of Sunnis and Shiites contradicts the divine laws in nature and scripture, and condemns its sincere followers to misery and backwardness. The religious leaders and their political allies contribute greatly to the backwardness of the Muslim world. God Almighty now wants to reform us and open the path of progress with the message described as "one of the greatest" (74:30).
Similar distortion and corruption was inflicted upon the system of islam (submission to God in peace) by professional religious leaders. For instance, soon after Jesus, a Pharisee-son-of-Pharisee who claimed to have seen Jesus in his vision, started preaching in the name of Jesus. His passionate, yet diabolic doctrine was rejected by the monotheists and muslims, but a majority of people were duped with his delusional passion and clever salesman skills. As a result, he made major changes, including transforming monotheism into polytheism to the extend of coining the name Christian (Acts 11:26 ). Jesus never silenced women and put them down with xenophobic teachings but St. Paul asked women to submit to men and hush: (1 Timothy 2:7-15 ; 1 Corinthians 14:34-35 ; 1 Peter 3:7 ). Jesus never asked for money for preaching but St. Paul asked for money shamelessly and likened his audience to a flock of sheep to be milked by the holy shepherd! (1 Corinthians 9:7). He was a master of deceit as opposed to Jesus who did not twist the truth to gain followers; Paul made up anything he deemed helpful to increase the number of his milk-giving flock (1 Corinthians 9:22 ).
See 9:31; 33:67. Also, see 2:59; 3:45; 4:11; 5:13; 7:162; 19:36.
42:21 Or do they have partners who decree for them a system which has not been authorized by God? And if it were not for the word already given, they would have been judged immediately. Indeed, the transgressors will have a painful retribution.
42:21 Is it that they [who care for no more than this world] believe in forces supposed to have a share in God's divinity,25 which enjoin upon them as a moral law something that God has never allowed?26 Now were it not for [God's] decree on the final judgment,27 all would indeed have been decided between them [in this world]:28 but, verily, grievous suffering awaits the evildoers [in the life to come].
Lit., "Is it that they have partners [of God]" - i.e., "do they believe that circumstantial phenomena like wealth, power, 'luck', etc., have something divine about them?" - the implication being that belief in such "forces" is usually at the root of men's pursuance of exclusively worldly ends. (For my above explanatory rendering of the term shuraka - lit., "partners" or "associates" [of God] - see note 15 on 6:22 .)
I.e., which cause them to abandon themselves with an almost religious fervour to something of which God disapproves - namely, the striving after purely materialistic goals and a corresponding disregard of all spiritual and ethical values. For my rendering of din, in this context, as "moral law", see note 3 on 109:6.
Lit., "word of decision", i.e., that His final judgment shall be postponed until the Day of Resurrection (see next note).
I.e., God would have made a clear-cut distinction, in this world, between those who look forward to the hereafter and those who care for no more than worldly success, by granting unlimited happiness to the former and causing the latter to suffer: but since it is only in the hereafter that man's life is to be truly fulfilled, God has willed to postpone this distinction until then.
The Idols: Innovating New Religious Laws42:21 They follow idols who decree for them religious laws never authorized by GOD. If it were not for the predetermined decision, they would have been judged immediately. Indeed, the transgressors have incurred a painful retribution.3 ,
The Islam of today's Muslim world has been so distorted, it has become a Satanic cult. The Ulama, or religious scholars, have added many extraneouslaws, prohibitions, dress codes, dietary regulations, and religious practicesnever authorized by God. This is one of the main reasons for sending God'sMessenger of the Covenant ( 9:31:67, andAppendix 33).
42:21 Oh! They have idols (clergy) who decree for them religious laws never authorized by God. Had it not been for the decree of Judgment, the matter would have been decided concerning them immediately. There is an awful doom for the transgressors.
42:22 ترى الظالمين مشفقين مما كسبوا وهو واقع بهم والذين ءامنوا وعملوا الصالحات فى روضات الجنات لهم ما يشاءون عند ربهم ذالك هو الفضل الكبير
42:22 Tara alththalimeenamushfiqeena mimma kasaboo wahuwa waqiAAun bihim waallatheenaamanoo waAAamiloo alssalihati fee rawdatialjannati lahum ma yashaoona AAinda rabbihimthalika huwa alfadlu alkabeeru
42:22 You see the transgressors worried because of what they had done; and it will come back at them. As for those who acknowledged and promote reforms, they will be in the paradises of bliss. They will have what they wish from their Lord. This is the great blessing.
42:22 You see the transgressors worried because of what they had done; and it will come back at them. As for those who believed and do good works, they will be in gardens of bliss. They will have what they wish from their Lord. This is the great blessing.
42:22 [In that life to come,] thou wilt see the evildoers full of fear at [the thought of] what they have earned: for [now] it is bound to fall back upon them. And in the flowering meadows of the gardens [of paradise thou wilt see] those who have attained to faith and done righteous deeds: all that they might desire shall they have with their Sustainer: [and] this, this is the great bounty -
42:22 You will see the transgressors worried about everything they had committed; everything will come back and haunt them. As for those who believed and led a righteous life, they will be in the gardens of Paradise. They will receive whatever they wish from their Lord. This is the great blessing.,
42:22 You will see the transgressors in fear about what they have earned, and (the requital) that must befall them. But those who believe and do good works (that improve the society), will be in flowering meadows of the Gardens. For them is whatever they wish from their Lord. This is the magnificent bounty.
42:23 ذالك الذى يبشر الله عباده الذين ءامنوا وعملوا الصالحات قل لا اسلكم عليه اجرا الا المودة فى القربىا ومن يقترف حسنة نزد له فيها حسنا ان الله غفور شكور
42:23 Thalika allathee yubashshiruAllahu AAibadahu allatheena amanoowaAAamiloo alssalihati qul laas-alukum AAalayhi ajran illa almawaddata fee alqurbawaman yaqtarif hasanatan nazid lahu feeha husnaninna Allaha ghafoorun shakoorun
42:23 Such is the good news from God to His servants who acknowledge and promote reforms. Say, "I do not ask you for any wage, except that you show compassion to your relatives." Whosoever earns a good deed, We shall increase it for him in goodness. Surely, God is Forgiving, Appreciative.6
This verse is mostly abused by Shiite clergymen. They claim that prophet Muhammed was ordered to ask help for HIS relatives. The special status given to the descendents of Muhammed through Fatima and Ali, supported by a distorted meaning of this verse has created a privileged and "sacred" religious class. Hundreds of thousands of bearded leeches in Iran, Iraq and other Middle Eastern countries claim that they are descendents of Prophet Muhammed (Sayyeed or Shareef) and that they are thereby entitled to obligatory financial help. They abuse the verse mentioned above to exploit people economically. However, the verse does not say "my relatives." The context of the verse is plain enough to state that Muhammed does not need a wage from the believers and if they can help somebody, they should help their own relatives. Indeed, helping the relatives is a divine command repeated in 2:83; 4:36; 8:41; 16:90. Also, see 33:33.
42:23 Such is the good news from God to His servants who believe and do good works. Say: "I do not ask you for any wage, except that you show compassion to your relatives." And whoever earns a good deed, We shall increase it for him in goodness. Surely, God is Forgiving, Thankful.
42:23 that [bounty] whereof God gives the glad tiding to such of His servants as attain to faith and do righteous deeds. Say [O Prophet]: "No reward do I ask of you for this [message] other than [that you should] love your fellow-men."29 For, if anyone gains [the merit of] a good deed, We shall grant him through it an increase of good: and, verily, God is much-forgiving, ever responsive to gratitude.
Lit., "love for those who are near (al-qurba)". Some commentators take this to mean "those who are near to me", i.e., Muhammad's kinsfolk: but quite apart from the objection that such a "personal" demand would conflict with the preceding assurance, "No reward do I ask of you", the deliberate omission of any possessive pronoun in respect of the term al-qurba indicates that it is not limited to any personal relationship but, rather, alludes to a relationship common to all human beings: namely, the fellowship of man - a concept which implies the fundamental ethical postulate to care for one another's material and spiritual welfare.
42:23 This is the good news from GOD to His servants who believe and lead a righteous life. Say, "I do not ask you for any wage. I do ask each of you to take care of your own relatives." Anyone who does a righteous work, we multiply his reward for it. GOD is Forgiver, Appreciative.,
42:23 This is the good news from God to His servants who believe and lead a righteous life. Say, "No reward do I ask you for this other than that you show loving kindness to the ones near in the human bond. For, anyone who benefits people, We shall grant him additional good. God is Forgiving (absolving imperfections), Appreciative of gratitude.11
Fil Qurba = The near ones in human bond = Family, friends, neighbors, co-workers, employees. It does not mean relatives only, or the family of the exalted Prophet, as suggested by some people. The terms for relatives are Zil-Qurba and Aqraba
42:24 ام يقولون افترىا على الله كذبا فان يشا الله يختم علىا قلبك ويمح الله الباطل ويحق الحق بكلماته انه عليم بذات الصدور
42:24 Am yaqooloona iftara AAala Allahikathiban fa-in yasha-i Allahu yakhtim AAalaqalbika wayamhu Allahu albatila wayuhiqqualhaqqa bikalimatihi innahu AAaleemun bithatialssudoori
42:24 Or do they say, "He has fabricated lies about God!" If God willed, He could have sealed your heart. God erases the falsehood and affirms the truth with His words. He is fully aware of what is inside the chests.
42:24 Or do they say: "He has fabricated lies about God!" Had God willed, He could have sealed your heart. And God erases the falsehood and affirms the truth with His words. He is fully aware of what is in the chests.
42:24 DO THEY, perchance, say, "[Muhammad] has attributed his own lying inventions to God"? But then, had God so willed, He could have sealed thy heart [forever]: for God blots out all falsehood, and by His words proves the truth to be true.30 Verily, He has full knowledge of what is in the hearts [of men];
See note 103 on 10:82.
God Erases the Falsehood and Affirms the Truth42:24 Are they saying, "He (Rashad) has fabricated lies about GOD!"? If GOD willed, He could have sealed your mind, but GOD erases the falsehood and affirms the truth with His words. He is fully aware of the innermost thoughts.4 ,
The disbelievers added 2 false statements at the end of Sura 9 to commemorate their idol, the prophet Muhammad. God has revealed overwhelmingevidence to erase this blasphemy and establish the truth. By adding thegematrical value of "Rashad Khalifa" (1230), plus the verse number (24), we get1254, 19x66 (please see Appendices2&24for thedetails).
42:24 What! Do they say, “He has invented a falsehood about God”? But if God willed, He could seal up your heart (O Prophet). And God blots out falsehood and affirms the truth by His Words (laws). He is the Knower of all that is in the hearts. [10:16]
42:25 وهو الذى يقبل التوبة عن عباده ويعفوا عن السيات ويعلم ما تفعلون
42:25 Wahuwa allathee yaqbalu alttawbataAAan AAibadihi wayaAAfoo AAani alssayyi-atiwayaAAlamu ma tafAAaloona
42:25 He is the One who accepts the repentance from His servants, and He forgives the sins. He is fully aware of what you do.
42:25 And He is the One who accepts the repentance from His servants, and He forgives the sins. He is fully aware of what you do.
42:25 and it is He who accepts repentance from His servants, and pardons bad deeds, and knows all that you do,
42:25 He is the One who accepts the repentance from His servants, and remits the sins. He is fully aware of everything you do.,
42:25 And He is the One Who accepts repentance from His servants, and pardons their misdeeds and He knows all you do.12
Taubah = Repentance = Returning to the right course. Pardon = Blotting out the unfavorable imprints on the human ‘self’
42:26 ويستجيب الذين ءامنوا وعملوا الصالحات ويزيدهم من فضله والكافرون لهم عذاب شديد
42:26 Wayastajeebu allatheena amanoowaAAamiloo alssalihati wayazeeduhum min fadlihiwaalkafiroona lahum AAathabun shadeedun
42:26 Those who acknowledge and promote reforms respond to Him, and He increases for them His blessings. As for the ingrates, they have incurred a severe retribution.
42:26 And those that believe and do good works respond to Him, and He increases for them His blessings. As for the rejecters, they have incurred a severe retribution.
42:26 and responds unto all who attain to faith and do righteous deeds; and [it is He who, in the life to come,] will give them, out of His bounty, far more [than they will have deserved], whereas for the deniers of the truth there is [but] suffering severe in store.
42:26 Responding to Him are those who believe and lead a righteous life. He will shower them with His blessings. As for the disbelievers, they have incurred a severe retribution.,
42:26 And He accepts all those who attain belief and help others, and He increases for them His bounty. But for those who oppose the truth, is a severe retribution.
42:27 ولو بسط الله الرزق لعباده لبغوا فى الارض ولاكن ينزل بقدر ما يشاء انه بعباده خبير بصير
42:27 Walaw basata Allahu alrrizqaliAAibadihi labaghaw fee al-ardi walakinyunazzilu biqadarin ma yashao innahu biAAibadihikhabeerun baseerun
42:27 If God were to increase the provision for His servants, they would transgress on earth; but He sends down what He wills in a measure. He is Ever-aware and Seer of His servants.
42:27 And if God were to increase the provision for His servants, they would transgress on the earth; but He sends down what He wills in a measure. He is Expert and Seer of His servants.
42:27 For, if God were to grant [in this world] abundant sustenance to [all of] His servants, they would behave on earth with wanton insolence:31 but as it is, He bestows [His grace] from on high in due measure, as He wills: for, verily, He is fully aware of [the needs of] His creatures, and sees them all.
This passage connects with, and elucidates, the statement in the preceding verse that God "responds unto all who attain to faith and do righteous deeds" - a statement which, at first glance, seems to be contrary to the fact that whereas many wrongdoers prosper and are happy, many righteous people suffer hurt and deprivation. In reply to this objection, the above verse points elliptically to man's innate "greed for more and more" (see 102:1), which often causes him to become "grossly overweening whenever he believes himself to be self-sufficient" (96:6). To counteract this tendency, the Qur'an stresses again and again that God's "response" to the righteous - as well as to wrongdoers - will become fully evident only in the life to come, and not necessarily in this world, which, after all, is only the first, short stage of man's existence.
42:27 If GOD increased the provision for His servants, they would transgress on earth. This is why He sends it precisely measured to whomever He wills. He is fully Cognizant and Seer of His servants.,
42:27 And if God made His provision unlimited for His servants, they would create more disorder on earth (by increasing in pride and greed). But, He bestows His provision in due measure according to His laws. He is fully Cognizant, Seer of His servants (and their societies). [96:6]
42:28 وهو الذى ينزل الغيث من بعد ما قنطوا وينشر رحمته وهو الولى الحميد
42:28 Wahuwa allathee yunazzilu alghaythamin baAAdi ma qanatoo wayanshuru rahmatahuwahuwa alwaliyyu alhameedu
42:28 He is the One who sends down the rain after they had despaired, and spreads His mercy. He is the Supporter, the Praiseworthy.
42:28 And He is the One who sends down the rain after they had despaired, and spreads His mercy. He is the Supporter, the Praiseworthy.
42:28 And it is He who sends down rain after [men] have lost all hope, and unfolds His grace [thereby]:32 for He alone is [their] Protector, the One to whom all praise is due.
This reference to the symbol of life-giving rain connects with the preceding statement that "He bestows [His grace] in due measure, as He wills", and is a preamble, as it were, to the statement in the next verse that all creation is but a visible "sign" or "revelation" of God's existence and purposeful activity, as well as of the God-willed continuation of all life in the hereafter.
42:28 He is the One who sends down the rain after they had despaired, and spreads His mercy. He is the only Master, Most Praiseworthy.,
42:28 And He is the One Who sends down rain after they have despaired and He spreads out His grace widely. And He is the Protecting Friend, the Owner of all praise.
42:29 ومن ءاياته خلق السماوات والارض وما بث فيهما من دابة وهو علىا جمعهم اذا يشاء قدير
42:29 Wamin ayatihi khalqu alssamawatiwaal-ardi wama baththa feehima min dabbatinwahuwa AAala jamAAihim itha yashao qadeerun
God's Signs in Nature42:29 From among His signs is the creation of the heavens and the earth, and the creatures He spreads in them. He is able to gather them, if He wills.
42:29 And from among His signs is the creation of the heavens and the earth, and the creatures He spreads in them. And He is able to gather them, if He wills.
42:29 And among His signs is the [very] creation of the heavens and the earth, and of all the living creatures which He has caused to multiply throughout them:33 and [since He has created them,] He has [also] the power to gather them [unto Himself] whenever He wills.
Lit., "in both". In the Qur'an, the expression "the heavens and the earth" invariably denotes the universe in its entirety.
42:29 Among His proofs is the creation of the heavens and the earth, and the creatures He spreads in them. He is able to summon them, when He wills.,
42:29 And among His signs is the creative design of the heavens and the earth, and the living creatures which He has dispersed throughout them. And He is Able to gather them together when He wills.13
Here is an allusion to the existence of life in other celestial bodies, and to man meeting with the 'aliens' someday. 16:49
42:30 وما اصابكم من مصيبة فبما كسبت ايديكم ويعفوا عن كثير
42:30 Wama asabakum min museebatinfabima kasabat aydeekum wayaAAfoo AAan katheerin
42:30 Any misfortune that happens to you is a consequence of what your hands have earned. He overlooks much.
42:30 And any misfortune that happens to you is a consequence of what your hands have earned. And He overlooks much.
42:30 Now whatever calamity may befall you [on Judgment Day] will be an outcome of what your own hands have wrought, although He pardons much;34
This oft-recurring phrase is a Quranic metonym for man's doings and conscious attitudes in this world, meant to bring out the fact that these doings or attitudes are the "harvest" of a person's spiritual character and have, therefore, a definite influence on the quality of his life in the hereafter. Since the latter is but an organic continuation of earthly life, man's subsequent spiritual growth and bliss or, alternatively, spiritual darkness and suffering - symbolically circumscribed as God's "reward" and "chastisement" or "paradise" and "hell" - depend on, and are a result of, what one has previously "earned".
Only A Consequence42:30 Anything bad that happens to you is a consequence of your own deeds, and He overlooks many (of your sins).,
42:30 Whatever calamity befalls you, is a consequence of your own actions and He pardons a great deal.14
If mankind establish the Divine System on earth, their societies will function as orderly as the rest of the Universe. Most calamities befall people because of the wrong manmade systems. ‘Afw = Forgiveness = To absolve imperfections. Divine laws in nature have the capacity to absolve imperfections
42:31 وما انتم بمعجزين فى الارض وما لكم من دون الله من ولى ولا نصير
42:31 Wama antum bimuAAjizeena fee al-ardiwama lakum min dooni Allahi min waliyyin walanaseerin
42:31 You can never escape, and you have none besides God as an ally or helper.
42:31 And you can never escape, and you have none besides God as an ally or helper.
42:31 and you cannot elude Him on earth, and you will have none to protect you from God [in the life to come], and none to bring you succour.35
As is evident from the sequence, in this instance the term ayah (lit., "sign" or "[divine] message") is used in the sense of "parable". (See next note.)
42:31 You can never escape, and you have none beside GOD as a Lord and Master.,
42:31 Neither can you evade Him on earth, nor do you have any patron or helper besides God.
42:32 ومن ءاياته الجوار فى البحر كالاعلام
42:32 Wamin ayatihi aljawarifee albahri kaal-aAAlami
42:32 From His signs are the vessels that sail the sea like flags.
42:32 And from His signs are the vessels that sail the sea like flags.
42:32 And among His signs* are the ships that sail like [floating] mountains through the seas:
42:32 Among His proofs are the ships that sail the sea with sails like flags.,
42:32 And among His signs are the ships that sail like bannered mountains through the seas.
42:33 ان يشا يسكن الريح فيظللن رواكد علىا ظهره ان فى ذالك لءايات لكل صبار شكور
42:33 In yasha/ yuskini alrreehafayathlalna rawakida AAala thahrihiinna fee thalika laayatin likulli sabbarinshakoorin
42:33 If He willed, He could still the winds, leaving them motionless on top of it. In that are signs for everyone who is patient, thankful.
42:33 If He willed, He could still the winds, leaving them motionless on top of it. In that are signs for every one who is patient, thankful.
42:33 if He so wills, He stills the wind, and then they lie motionless on the sea's surface - [and] herein, behold, there are messages indeed for all who are wholly patient in adversity and deeply grateful [to God];
42:33 If He willed, He could have stilled the winds, leaving them motionless on top of the water. These are proofs for those who are steadfast, appreciative.,
42:33 And if He so wills, He calms the winds so that they come to a halt on its surface. Herein, are signs for everyone who is patient (in reading the Book of nature) and grateful (for what he learns).
42:34 او يوبقهن بما كسبوا ويعف عن كثير
42:34 Aw yoobiqhunna bima kasaboo wayaAAfuAAan katheerin
42:34 Or He may drown them, for what they have earned. He overlooks much.
42:34 Or He may drown them, for what they have earned. And He overlooks much.
42:34 or else He may cause them to perish because of what they have wrought;36 and [withal,] He pardons much.
I.e., because of the evil which they have committed. The above passage is, I believe, a parabolic allusion to the three possible alternatives in the life to come: spiritual progress and happiness (symbolized by ships that sail freely through the sea); spiritual stagnancy (ships that lie motionless on the sea's surface); and spiritual disaster and suffering (summarized in the concept of perdition). The second of these three alternatives seems to point to the condition of those ala'l-a'raf spoken of in 7:46 f. and explained in the corresponding note 37.
42:34 He can annihilate them, as a consequence of their own works. Instead, He overlooks many (of their sins).,
42:34 Or that He may cause them to perish as a consequence of their deeds, but He forgives a great deal.15
The human ‘self’ may progress like ships that sail freely through the sea, suffer stagnancy, or perish to a subhuman existence
42:35 ويعلم الذين يجادلون فى ءاياتنا ما لهم من محيص
42:35 WayaAAlama allatheena yujadiloonafee ayatina ma lahum min maheesin
42:35 Those who dispute Our signs may know that they have no place to hide.
42:35 And that those who dispute in Our signs may know that they have no place to hide.
42:35 And let them know, those who call Our messages in question,37 that for them there is no escape.
For this rendering of yujadilun, see note 25 on 40:35.
42:35 Those who argue against our proofs will find out that they have no basis.,
42:35 And let them know, those who dispute about Our messages, that for them there is no escape.
42:36 فما اوتيتم من شىء فمتاع الحيواة الدنيا وما عند الله خير وابقىا للذين ءامنوا وعلىا ربهم يتوكلون
42:36 Fama ooteetum min shay-in famataAAualhayati alddunya wama AAindaAllahi khayrun waabqa lillatheena amanoowaAAala rabbihim yatawakkaloona
Traits of those who Acknowledge and Trust God42:36 So whatever you are given is simply an enjoyment of the worldly life, and what is with God is far better and more lasting for those who acknowledge and put their trust in their Lord.
42:36 So whatever you are given is simply an enjoyment of the worldly life, and what is with God is far better and more lasting for those who believe and put their trust in their Lord.
42:36 AND [remember that] whatever you are given [now] is but for the [passing] enjoyment of life in this world - whereas that which is with God is far better and more enduring. [It shall be given] to all who attain to faith and in their Sustainer place their trust;
42:36 Whatever you are given is no more than temporary material of this life. What GOD possesses is far better and everlasting, for those who believe and trust in their Lord.,
42:36 Whatever you are given is but a fleeting enjoyment of the life of this world. And what is with God is far better and more lasting. It is for those who choose to believe and trust in their Lord.
42:37 والذين يجتنبون كبائر الاثم والفواحش واذا ما غضبوا هم يغفرون
42:37 Waallatheena yajtaniboona kaba-iraal-ithmi waalfawahisha wa-itha ma ghadiboohum yaghfiroona
42:37 Those who avoid gross sins and lewdness, and when they are angered, they forgive.
42:37 And those who avoid major sins and immorality, and when they are angered, they forgive.
42:37 and who shun the more heinous sins and abominations; and who, whenever they are moved to anger, readily forgive;
Traits of the Believers42:37 They avoid gross sins and vice, and when angered they forgive.,
42:37 And those who desist from actions that drag down the human potential, and from indecencies. And when angered they readily forgive. [4:31, 53:32]
42:38 والذين استجابوا لربهم واقاموا الصلواة وامرهم شورىا بينهم ومما رزقناهم ينفقون
42:38 Waallatheena istajaboolirabbihim waaqamoo alssalatawaamruhum shoora baynahum wamimma razaqnahumyunfiqoona
42:38 Those who have responded to their Lord, and they hold the contact prayer, and their affairs are conducted by mutual consultation among themselves, and from Our provisions to them they give.7
The most important public task needing consultation is the election of leaders. About thirty years after the departure of Muhammed, polytheists abandoned the election system and established a monarchy or sultanate. Their puppet clerics tried to distort the application of this verse by claiming that consultation to elect a leader was not recommended but the leader, that is, the self-appointed tyrant, should consult. Unfortunately, this travesty of logic became the mainstream view of the followers of hadith and sunna. Ironically, neither the prophet nor his closest companions imposed themselves by self-appointment or by resorting to a glorious or royal genealogy. Those who split hairs to mimic every aspect of life attributed to Muhammed and his companions, from bathroom etiquette to how to groom one's beard, ignored this most important Quranic instruction that was practiced by Muhammed, and his companions for more than 40 years, starting from the immigration to Yathrib and continuing with Abu Bakr, Omar, Uthman and Ali, an era called the Khulafa-i Rashideen, that is, Guided Caliphs.
The later satanic Caliphs, assuming the blasphemous titles of "God's Caliph (successor)" or "God's Shadow on Earth" for centuries committed numerous atrocities in the name of God until 1924, when the caliphate was abolished by a young turk, Mustafa Kemal Atatürk. Democracy practiced according to the separation of powers is not perfect, but it is the best system we have discovered so far. As long as the democratic procedure is not corrupted by the money from interest groups or corporations, democracy helps the majority to pursue its self-interest, which ultimately is forced to include individual rights and the interests of minorities.
Ottoman Caliphs prohibited the importation and use of the printing machine based on the religious fatwa of a sheikh al-islam (highest cleric within the Ottoman Empire) who prohibited the use of the printing machine from 1455 to 1727, for 272 years, for 100,000 precious days, in a vast land stretching from North Africa to Iran, from today's Turkey to the Arabian Peninsula. While Europe indulged in learning God's signs in nature, shared the knowledge via printing machines, and was rewarded by God with a renaissance, reform, technology, and prosperity, Ottomans devolved and sunk further in ignorance. While Europeans engaged in philosophical arguments, the Ottomans recited the holy book no better than a parrot, the book that highlighted the importance of learning, questioning, discovery, and the pursuit of knowledge. They marveled at handwritten books of hearsay and superstition, at the lousy arguments developed by Ghazzali, who with the full support of a king, aimed to banish philosophy. While Europe sought a better system to save themselves from the tyranny of kings and the Church, the Ottomans recited handwritten poems to praise their corrupt kings and idols. No wonder why the land, the name, the face, and the religion of the children of this population is now associated with backwardness, ignorance, oppression, violence, and poverty.
Federal democracies facilitate cooperation among diverse groups with different religions, cultures, and legal systems and provide common ground for a productive, peaceful, and freely co-existing society.
42:38 And those who have responded to their Lord, and they hold the contact prayer, and their affairs are conducted by mutual consultation among themselves, and from Our provisions to them they give.
42:38 and who respond to [the call of] their Sustainer and are constant in prayer; and whose rule [in all matters of common concern] is consultation among themselves;38 and who spend on others out of what We provide for them as sustenance;39
This particular qualification of true believers - regarded by the Prophet's Companions as so important that they always referred to this surah by the key-word "consultation" (shura) - has a double import: firstly, it is meant to remind all followers of the Qur'an that they must remain united within one single community (ummah); and, secondly, it lays down the principle that all their communal business must be transacted in mutual consultation. (For the political implications of this principle, see State and Government, pp. 44 ff.).
See note 4 on 2:3. Following as it does immediately upon the call to communal unity and consultation, the "spending on others" bears here the general connotation of social justice.
42:38 They respond to their Lord by observing the Contact Prayers (Salat). Their affairs are decided after due consultation among themselves, and from our provisions to them they give (to charity).,
42:38 They respond to their Lord by establishing Salaat, and conduct their affairs by mutual consultation, and they keep open for the welfare of others what We have given them.16
Establishing Salaat = Establishing the System where following of the Divine Commands is facilitated. Nafaq = Open-ended tunnel = No hoarding
42:39 والذين اذا اصابهم البغى هم ينتصرون
42:39 Waallatheena itha asabahumualbaghyu hum yantasiroona
42:39 They are those who seek justice when gross injustice befalls them.
42:39 And those who, when injustice befalls them, they seek justice.
42:39 and who, whenever tyranny afflicts them, defend themselves.
42:39 When gross injustice befalls them, they stand up for their rights.,
42:39 And whenever gross injustice is inflicted upon them, they defend themselves and stand up for their rights.17
In the Divine System, the oppressed is helped and the oppressor is requited. Yastansiroon carries the meanings of defending and standing up for rights
42:40 وجزاؤا سيئة سيئة مثلها فمن عفا واصلح فاجره على الله انه لا يحب الظالمين
42:40 Wajazao sayyi-atin sayyi-atun mithluhafaman AAafa waaslaha faajruhu AAalaAllahi innahu la yuhibbu alththalimeena
42:40 The recompense for a crime shall be its equivalence, but whoever forgives and makes right, then his reward is upon God. He does not like the wrongdoers.
42:40 The recompense for a crime shall be its equivalence, but whoever forgives and makes right, then his reward is upon God. He does not like the wrongdoers.
42:40 But [remember that an attempt at] requiting evil may, too, become an evil:40 hence, whoever pardons [his foe] and makes peace, his reward rests with God - for, verily, He does not love evildoers.41
Lit., "is [or "may be"] an evil like it". In other words, successful struggle against tyranny (which latter is the meaning of the noun baghy in the last sentence of the preceding verse) often tends to degenerate into a similarly tyrannical attitude towards the erstwhile oppressors. Hence, most of the classical commentators (e.g., Baghawi, Zamakhshari , Razi, Baydawi) stress the absolute prohibition of "going beyond what is right" (itida) when defending oneself against tyranny and oppression. (Cf. the passage relating to fighting against "those who wage war against you" in 2:190 ff.)
I.e., in this context, such as succumb to the temptation of indulging in undue acts of revenge against their former oppressors.
42:40 Although the just requital for an injustice is an equivalent retribution, those who pardon and maintain righteousness are rewarded by GOD. He does not love the unjust.,
42:40 But requiting evil may become an evil in itself! So, whoever pardons and makes peace, his reward rests with God. He does not love the violators of human rights.
42:41 ولمن انتصر بعد ظلمه فاولائك ما عليهم من سبيل
42:41 Walamani intasara baAAda thulmihifaola-ika ma AAalayhim min sabeelin
42:41 For any who demand action after being wronged, those are not committing any error.
42:41 And for any who demand action after being wronged, those are not committing any error.
42:41 Yet indeed, as for any who defend themselves after having been wronged - no blame whatever attaches to them:
42:41 Certainly, those who stand up for their rights, when injustice befalls them, are not committing any error.,
42:41 And those who stand up for their rights and defend themselves, when they have been wronged, for such, there is no blame.
42:42 انما السبيل على الذين يظلمون الناس ويبغون فى الارض بغير الحق اولائك لهم عذاب اليم
42:42 Innama alssabeelu AAalaallatheena yathlimoona alnnasawayabghoona fee al-ardi bighayri alhaqqi ola-ikalahum AAathabun aleemun
42:42 The error is upon those who oppress the people, and they aggress in the land without cause. For these will be a painful retribution.
42:42 The error is upon those who oppress the people, and they aggress in the land without cause. For these will be a painful retribution.
42:42 blame attaches but to those who oppress [other] people and behave outrageously on earth, offending against all right: for them there is grievous suffering in store!
42:42 The wrong ones are those who treat the people unjustly, and resort to aggression without provocation. These have incurred a painful retribution.,
42:42 The blame is on those who oppress people and cause disorder on earth resorting to aggression, unprovoked. They are the ones for whom there is an awful doom.
42:43 ولمن صبر وغفر ان ذالك لمن عزم الامور
42:43 Walaman sabara waghafara inna thalikalamin AAazmi al-omoori
42:43 As for the patient and forgiving, that is an indication of strength.
42:43 And for he who is patient and forgives, then that is an indication of strength.
42:43 But withal, if one is patient in adversity and forgives - this, behold, is indeed something to set one's heart upon!42
42:43 Resorting to patience and forgiveness reflects a true strength of character.,
42:43 Whoever is patient and forgives, that is from the strength of character.
42:44 ومن يضلل الله فما له من ولى من بعده وترى الظالمين لما راوا العذاب يقولون هل الىا مرد من سبيل
42:44 Waman yudlili Allahu famalahu min waliyyin min baAAdihi watara alththalimeenalamma raawoo alAAathaba yaqooloona hal ilamaraddin min sabeelin
The Transgressor Opponents42:44 Whomever God sends astray will not have any ally after Him. You will see the transgressors, when they see the retribution, saying: "Is there any way we can go back?"
42:44 And whoever God sends astray will not have any ally after Him. And you will see the transgressors, when they see the retribution, saying: "Is there any way we can go back?"
42:44 AND [thus it is:] he whom God lets go astray43 has henceforth no protector whatever: and so thou wilt see such evildoers44 [on Judgment Day, and wilt hear how] they exclaim as soon as they behold the suffering [that awaits them], "Is there any way of return?"45
See note 4 on 14:4.
Although this is primarily a reference to "those who oppress [other] people and behave outrageously on earth, offending against all right" (verse 42 above), the meaning of the term is general, applying to all kinds of deliberate evildoers.
I.e., a "second chance" on earth: cf. 6:27.
42:44 Whomever GOD sends astray will never find any other lord, and you will see such transgressors, when they see the retribution, saying, "Can we get another chance?",
42:44 And he whom God lets go astray has no protector then. And you will notice the oppressors, how they exclaim as soon as they see the doom, “Is there any way of return?”18
‘God lets go astray’ = People only go astray by defying the laws of guidance 4:88. In fact, God does not send anyone astray. He ascribes all things and actions to Himself since they happen through His laws
42:45 وترىاهم يعرضون عليها خاشعين من الذل ينظرون من طرف خفى وقال الذين ءامنوا ان الخاسرين الذين خسروا انفسهم واهليهم يوم القيامة الا ان الظالمين فى عذاب مقيم
42:45 Watarahum yuAAradoona AAalayhakhashiAAeena mina alththulli yanthuroonamin tarfin khafiyyin waqala allatheena amanooinna alkhasireena allatheena khasiroo anfusahumwaahleehim yawma alqiyamati ala inna alththalimeenafee AAathabin muqeemin
42:45 You will see them being displayed to it, in fearful humiliation, and looking, while trying to avoid looking. Those who acknowledged will say, "The losers are those who lost themselves and their families on the day of resurrection. The transgressors will be in a lasting retribution."
42:45 And you will see them being displayed to it, in fearful humiliation, and looking, while trying to avoid looking. And those who believed will say: "The losers are those who lost their souls and their families on the Day of Resurrection. The transgressors will be in a lasting retribution."
42:45 And thou wilt see them exposed to that [doom], humbling themselves in abasement, looking [around] with a furtive glance - the while those who had attained to faith will say, "Verily, lost on [this] Day of Resurrection are they who have squandered their own and their followers' selves!"46 Oh, verily, the evildoers will fall into long-lasting suffering,
The term ahl denotes primarily the "people" of one town, country or family, as well as the "fellow-members" of one race, religion, profession, etc. In its wider, ideological sense it is applied to people who have certain characteristics in common, e.g., ahl al-ilm ("people of knowledge", i.e., scholars), or who follow one and the same persuasion or belief, e.g., ahl al-kitab ("the followers of [earlier] revelation"), ahl al-Qur'an ("the followers of the Qur'an"), and so forth. Since, as has been pointed out in the note 44, the above passage refers primarily - though not exclusively - to the tyrants and oppressors spoken of in verse 42, the term ahluhum evidently connotes "their followers". Thus, the above sentence implies that every kind of evildoing (zulm), and particularly the oppression of others, inevitably results in a spiritual injury to, and ultimately the self-destruction of, its perpetrators and/or their followers.
42:45 You will see them facing it, humiliated and debased, and looking, yet trying to avoid looking. Those who believed will proclaim: "The real losers are those who lost their souls and their families on the Day of Resurrection. The transgressors have deserved an everlasting retribution.",
42:45 And you will see them facing it, humiliated, looking and yet not looking. And those who believe will say, "Lost on this Day of Resurrection are those who had wasted their own ‘self’ and their families." The oppressors will have a lasting torment.
42:46 وما كان لهم من اولياء ينصرونهم من دون الله ومن يضلل الله فما له من سبيل
42:46 Wama kana lahum min awliyaayansuroonahum min dooni Allahi waman yudliliAllahu fama lahu min sabeelin
42:46 They had no allies to help them against God. Whomever God misguides will never find the way.
42:46 And they had no allies to help them against God. And whoever Godmisguides will never find the way.
42:46 and will have no protector whatever to succour them against God: for he whom God lets go astray shall find no way [of escape].
42:46 There will be no allies to help them against GOD. Whomever GOD sends astray can never be guided.,
42:46 They will have no patrons to help them besides God. One who goes astray by violating God’s laws of guidance, for him there is no way (to success). [42:44]
42:47 استجيبوا لربكم من قبل ان ياتى يوم لا مرد له من الله ما لكم من ملجا يومئذ وما لكم من نكير
42:47 Istajeeboo lirabbikum min qabli an ya/tiyayawmun la maradda lahu mina Allahi ma lakummin malja-in yawma-ithin wama lakum min nakeerin
42:47 Respond to your Lord before a day comes from God which cannot be averted. You will have no refuge for you on that day, nor an advocate.
42:47 Respond to your Lord before a Day comes from God which cannot be averted. You will have no refuge for you on that Day, nor an advocate.
42:47 [Hence, O men,] respond to your Sustainer before there comes, at God's behest,47 a Day on which there will be no turning back: [for] on that Day you will have no place of refuge, and neither will you be able to deny aught [of the wrong that you have done].
Lit., "from God".
42:47 You shall respond to your Lord before a day comes which is decreed inevitable by GOD. There will be no refuge for you on that day, nor an advocate.,
42:47 So, respond to your Lord before there comes to you from God a Day which cannot be averted. There will be no shelter for you on that Day nor will you have any rebuttal to what you did.
42:48 فان اعرضوا فما ارسلناك عليهم حفيظا ان عليك الا البلاغ وانا اذا اذقنا الانسان منا رحمة فرح بها وان تصبهم سيئة بما قدمت ايديهم فان الانسان كفور
42:48 Fa-in aAAradoo fama arsalnakaAAalayhim hafeethan in AAalayka illaalbalaghu wa-inna itha athaqnaal-insana minna rahmatan fariha bihawa-in tusibhum sayyi-atun bima qaddamat aydeehimfa-inna al-insana kafoorun
42:48 But if they turn away, then We did not send you as their guardian. You are only required to deliver. When We let the human being taste compassion from Us, he becomes happy with it, and when adversity afflicts them because of what their hands have done, the human being becomes rejecting.
42:48 But if they turn away, then We did not send you as their guardian. You are only required to deliver. And when We let man taste a mercy from Us, he becomes happy with it; and when adversity afflicts them for what their hands have delivered, then man becomes rejecting!
42:48 BUT IF they turn away [from thee, O Prophet, know that] We have not sent thee to be their keeper: thou art not bound to do more than deliver the message [entrusted to thee]. And, behold, [such as turn away from Our messages are but impelled by the weakness and inconstancy of human nature: thus,]48 when We give man a taste of Our grace, he is prone to exult in it;49 but if misfortune befalls [any of] them in result of what their own hands have sent forth, then, behold, man shows how bereft he is of all gratitude!50
This interpolation - necessary for a proper understanding of the context - is based on Razi's convincing explanation of how this passage connects with the preceding one. Man is, as a rule, absorbed in a pursuit of material goods and comforts, the achievement of which he identifies with "happiness"; hence, he pays but scant attention to spiritual aims and values, and the more so if he is called upon to abandon his selfish pursuits in favour of the - to him as yet hypothetical - life in the hereafter.
I.e., when God bestows on him a measure of material benefits, man tends to exult in this "success" as such, attributing it exclusively to his own ability and cleverness (cf. the first sentence of 41:50).
I.e., instead of remembering his past happiness with gratitude, he calls the very existence of God in question, arguing that if God did really exist, He "could not possibly have permitted" so much misfortune and unhappiness to prevail in the world: a fallacious argument inasmuch as it does not take the reality of the hereafter into account and is, moreover, based on a concept of God in terms of purely human feelings and expectations.
Sole Mission of the Messenger42:48 If they turn away, we did not send you as their guardian. Your sole mission is delivering the message. When we shower the human beings with mercy, they become proud, and when adversity afflicts them, as a consequence of their own deeds, the human beings turn into disbelievers.,
42:48 But if they turn away, We have not sent you as a guardian over them. Your duty is to convey the message. When We cause humans to taste of grace from Us, they exult in it. But if a calamity befalls them as a consequence of what their hands have sent forth, then, man is ungrateful.19
They say that God had so willed
42:49 لله ملك السماوات والارض يخلق ما يشاء يهب لمن يشاء اناثا ويهب لمن يشاء الذكور
42:49 Lillahi mulku alssamawatiwaal-ardi yakhluqu ma yashao yahabuliman yashao inathan wayahabu liman yashao alththukoora
42:49 To God is the sovereignty of the heavens and the earth. He creates whatever He wills. He bestows daughters to whomever He wills, and bestows sons to whomever He wills.8
42:49 To God is the sovereignty of the heavens and the earth. He creates whatever He wills. He bestows daughters to whoever He wills, and bestows sons to whoever He wills.
42:49 God's alone is the dominion over the heavens and the earth. He creates whatever He wills: He bestows the gift of female offspring on whomever He wills, and the gift of male offspring on whomever He wills;
42:49 To GOD belongs the sovereignty of the heavens and the earth. He creates whatever He wills, granting daughters to whomever He wills, and granting sons to whomever He wills.,
42:49 To God belongs the Dominion of the heavens and the earth. He creates and designs all things according to His laws. He bestows the gift of daughters according to His laws and the gift of sons according to His laws.
42:50 او يزوجهم ذكرانا واناثا ويجعل من يشاء عقيما انه عليم قدير
42:50 Aw yuzawwijuhum thukrananwa-inathan wayajAAalu man yashao AAaqeeman innahuAAaleemun qadeerun
42:50 Or, He may bestow them with both daughters and sons, and He makes whom He wills sterile. He is Knowledgeable, Omnipotent.
42:50 Or, He may bestow them with both sons and daughters, and He makes whom He wills barren. He is Knowledgeable, Capable.
42:50 or He gives both male and female [to whomever He wills], and causes to be barren whomever He wills: for, verily, He is all-knowing, infinite in His power.51
The purport of this passage is a re-affirmation of the fact that whatever happens to man is an outcome of God's unfathomable will: a fact which is illustrated in the sequence by the most common, recurrent phenomenon in man's life - the unpredictability of male or female births, as well as of barrenness: and so, too, God's bestowal of worldly happiness and unhappiness cannot be measured or predicted in terms of what man may regard as his "due".
42:50 Or, He may have the males and the females marry each other, then render whomever He wills sterile. He is Omniscient, Omnipotent.,
42:50 Or He bestows both males and females, and He leaves infertile some according to His laws. He is Knower, Omnipotent.
42:51 وما كان لبشر ان يكلمه الله الا وحيا او من ورائ حجاب او يرسل رسولا فيوحى باذنه ما يشاء انه على حكيم
42:51 Wama kana libasharin anyukallimahu Allahu illa wahyan aw min wara-ihijabin aw yursila rasoolan fayoohiya bi-ithnihima yashao innahu AAaliyyun hakeemun
Methods of Divine Communication42:51 It is not for any human being that God would speak to him, except through inspiration, or from behind a barrier, or by sending a messenger to inspire whom He wills by His leave. He is the Most High, Most Wise.
42:51 And it is not for any human being that God would speak to him, except through inspiration, or from behind a barrier, or by sending a messenger to inspire whom He wills with His permission. He is Most High, Wise.
42:51 And it is not given to mortal man that God should speak unto him otherwise than through sudden inspiration,52 or [by a voice, as it were,] from behind a veil, or by sending an apostle to reveal, by His leave, whatever He wills [to reveal]:53 for, verily, He is exalted, wise.
This is the primary meaning of wahy, a term which combines the concepts of suddenness and inner illumination (Raghib); in the usage of the Qur'an, it is often, though by no means always, synonymous with "revelation". The above passage connects with the first paragraph of verse 48, which speaks of the divine message entrusted to the Prophet.
How God Communicates With Us42:51 No human being can communicate with GOD except through inspiration, or from behind a barrier, or by sending a messenger through whom He reveals what He wills. He is the Most High, Most Wise.,
42:51 And it is not for any human being that God should speak to him other than through direct revelation (on the hearts of His Messengers) or from behind a barrier (such as at Mount Sinai to Moses) or by sending a Messenger to convey His Words with His Permission (as all Messengers did). He is the Most High, Wise. [2:97, 2:253, 4:164]
42:52 وكذالك اوحينا اليك روحا من امرنا ما كنت تدرى ما الكتاب ولا الايمان ولاكن جعلناه نورا نهدى به من نشاء من عبادنا وانك لتهدى الىا صراط مستقيم
42:52 Wakathalika awhaynailayka roohan min amrina ma kunta tadree maalkitabu wala al-eemanu walakinjaAAalnahu nooran nahdee bihi man nashao min AAibadinawa-innaka latahdee ila siratin mustaqeemin
42:52 Thus, We inspired to you a revelation of Our command. You did not know what the book was, nor the acknowledgement. Yet, We made this a light to guide whomever We wish from among Our servants. Surely, you guide to a straight path.9
For more information about ruh, see 17:85; 15:29. None can guide anyone to salvation, including Jesus and Muhammed. Verse 28:56 states that Muhammed could not guide those he loved. But it was up to God to choose those who deserve to be guided. Muhammed could guide people in accordance to God's pre-established laws, but he could not guide a particular person of his choice. Every monotheist can guide to the "right path" defined by God. In other words, it is God who defines the system and condiditions of guidance, and we are expected to deliver it to others. Accepting Muhammed as independent source of guidance is setting him up as a partner with God. See 6:112; 39:11. Also, see 7:30; 28:56.
42:52 And thus, We inspired to you a revelation of Our command. You did not know what was the Book, nor what was faith. Yet, We made this a light to guide whoever We wish from among Our servants. Surely, you guide to a straight path.
42:52 And thus, too,54 [O Muhammad,] have We revealed unto thee a life-giving message,55 [coming] at Our behest. [Ere this message came unto thee,] thou didst not know what revelation is, nor what faith [implies]:56 but [now] We have caused this [message] to be a light, whereby We guide whom We will of Our servants: and, verily, [on the strength thereof] thou, too, shalt guide [men] onto the straight way -
I.e., in all the three ways mentioned in the preceding verse.
The term ruh (lit., "spirit" or "soul") has in the Qur'an often the meaning of "divine inspiration" (see surah 16 note 2). In the present context, it evidently denotes the contents of the divine inspiration bestowed on the Prophet Muhammad, i.e., the Qur'an (Tabari, Zamakhshari , Razi, Ibn Kathir), which is meant to lead man to a more intensive spiritual life: hence my above rendering.
I.e., that the very concept of "faith" implies man's complete self-surrender (islam) to God.
42:52 Thus, we inspired to you a revelation proclaiming our commandments. You had no idea about the scripture, or faith. Yet, we made this a beacon to guide whomever we choose from among our servants. Surely, you guide in a straight path.,
42:52 So, We have revealed to you (O Prophet) a life-giving message, by Our command. You did not know what a revealed Book is, nor what Faith implies. But now We have made it a Light through which We guide those of Our servants who will to be guided. (O Prophet) you guide them to the straight path.
42:53 صراط الله الذى له ما فى السماوات وما فى الارض الا الى الله تصير الامور
42:53 Sirati Allahi allatheelahu ma fee alssamawati wamafee al-ardi ala ila Allahi taseerual-omooru
42:53 The path of God; to Him belongs what is in the heavens and what is in the earth. Ultimately, all matters revert to God.
42:53 The path of God, to whom belongs what is in the heavens and the earth. Ultimately, to God all matters return.
42:53 the way that leads to God, to whom all that is in the heavens and all that is on earth belongs. Oh, verily, with God is the beginning and the end of all things!57
Lit., "unto God do all things (al-umur) pursue their course": i.e., all things go back to Him as their source, and from His will depends the course which they take (Baydawi).
42:53 The path of GOD, to whom belongs everything in the heavens and everything on earth. Absolutely, all matters are controlled by GOD.,
42:53 The path that leads to God, to Whom belongs all that is in the heavens and all that is on earth. With God is the beginning and with Him is the end of all affairs.20
All things go back to Him as their Source, and all things pursue their course according to His laws