Surah 13. Ar-Ra'd

Say "Who is the Sustainer of the heavens and the earth?" Say: "[It is] God." Say: "[Why,] then, do you take for your protectors, instead of Him, such as have it not within their power to bring benefit to, or avert harm from, themselves?" Say: "Can the blind and the seeing be deemed equal? - or can the depths of darkness and the light be deemed equal?" Or do they [really] believe that there are, side by side with God, other divine powers³⁵ that have created the like of what He creates, so that this act of creation appears to them to be similar [to His]?³⁶ Say: "God is the Creator of all things; and He is the One who holds absolute sway over all that exists."

  - Mohammad Asad

Lit., "do they assign to God partners...", etc. - i.e., beings that supposedly have a share in God's divinity and/or His creative power. (See also surah {6}, note [15].)

Although the term khalq ("creation" or "act of creation") is often used metaphorically with reference to human achievements, there is an intrinsic difference between the "creation" of an artist, a poet or a philosopher, and the act of creation as attributed to God: for whereas the human "creator" produces his work out of already-existing elements and does no more than bring those elements together in a (possibly) new combination, God alone has the power to create in the true sense of the word - that is, to bring into being something that did not exist, either in its entirety or in its components, before this particular act of creation (cf. 2:117 -"when He wills a thing to be, He but says unto it, 'Be'- and it is"). This is the significance of the allusion, in the above verse, to the erroneous belief that any other power or being could ever have "created the iike of what He creates".

Ask them: "Who is the Rabb of the heavens and the earth?" If they hesitate to respond, say: "Allah." Then ask them: "When this is the fact, why do you take other deities, besides Him, who do not control any benefit or harm even to themselves, as your protectors?" Say: "Are the blind and the seeing equal? Or can the darkness and light be equal?" If that is not so, then, have their shoraka' (other deities they worship) created any thing like His creation which has made the matter of creation doubtful for them? Say: "Allah Alone is the Creator of everything and He is the One, the Irresistible."

  - Muhammad Farooq-i-Azam Malik

Say (O Muhammad): Who is Lord of the heaven and the earth? Say: Allah! Say: Take ye then (others) beside Him for protectors, which, even for themselves, have neither benefit nor hurt? Say: Is the blind man equal to the seer, or is darkness equal to light? Or assign they unto Allah partners Who created the like of His creation so that the creation (which they made and His creation) seemed alike to them? Say: Allah is the Creator of all things, and He is the One, the Almighty.

  - Marmaduke Pickthall

[Whenever] He sends down water from the sky, and [once-dry] river-beds are running high³⁷ according to their measure, the stream carries scum on its surface;³⁸ and, likewise, from that [metal] which they smelt in the fire in order to make ornaments or utensils, [there rises] scum. In this way does God set forth the parable of truth and falsehood: for, as far as the scum is concerned, it passes away as [does all] dross; but that which is of benefit to man abides on earth. In this way does God set forth the parables

  - Mohammad Asad

The interpolation of the adjective "once-dry" before "river-beds" (awdiyah) is necessitated by the absence of the definite article al before this noun. According to Zamakhshari, this indicates that only some of the river-beds are streaming with water while others, not affected by this particular rainfall, remain dry. It is to be borne in mind that the term wad (or wadi in popular parlance) denotes, primarily, a "water-course" or "river-bed" which is normally dry and carries water only after copious rainfalls; it is only by extension that this term is sometimes applied to an actual river.

Sc., "while the water beneath remains clear".

He sends down water from the skies and each channel starts flowing according to its measure, and then the torrent bears a swelling foam - like the scum which appears from metal which are melted in the furnace for making ornaments and utensils. By such examples Allah depicts truth and falsehood. As for the scum, it is thrown away, being worthless, but that which is useful for the mankind remains behind on the earth. In this way Allah cites examples to make His message clear.

  - Muhammad Farooq-i-Azam Malik

He sendeth down water from the sky, so that valleys flow according to their measure, and the flood beareth (on its surface) swelling foam from that which they felt in the fire in order to make ornaments and tools riseth a foam like unto it thus Allah coineth (the similitude of) the true and the false. Then, as for the foam, it passeth away as scum upon the banks, while, as for that which is of use to mankind, it remaineth in the earth. Thus Allah coineth the similitudes.

  - Marmaduke Pickthall

of those who have responded to their Sustainer with a goodly response, and of those who did not respond to Him.³⁹ [As for the latter,] if they possessed all that is on earth, and twice as much,⁴⁰ they would surely offer it as ransom [on the Day of Judgment]:⁴¹ a most evil reckoning awaits them, and their goal is hell: and how evil a resting-place!

  - Mohammad Asad

This rendering is based on Zamakhshari's interpretation of the above passage. According to other commentators, the beginning of verse {18} is independent of the last sentence of the preceding verse, and is a new sentence, reading thus: "For those who have responded to their Sustainer there is the ultimate good (al-husna) [in store; but as for those who did not respond to Him...", etc. In my opinion, Zamakhshari's reading - in which the expression al-husna is regarded as an adjective qualifying the believers' response - is preferable inasmuch as it fully justifies the repetition of the reference to "God's parables".

Lit., "and the like of it with it".

Cf. 3:91 and the corresponding note [71].

There is an excellent reward for those who respond to the call of their Rabb. As for those who do not respond to Him - even if they had all that is in the earth, and as much besides, to offer as a ransom in order to save themselves from punishment, it would be of no use. They are the ones who will have terrible reckoning; their abode will be hell - what an evil resting place.

  - Muhammad Farooq-i-Azam Malik

For those who answered Allah's call is bliss; and for those who answered not His call, if they had all that is in the earth, and therewith the like thereof, they would proffer it as ransom. Such will have a woeful reckoning, and their habitation will be hell, a dire abode.

  - Marmaduke Pickthall

CAN, THEN, he who knows that whatever has been bestowed from on high upon thee by thy Sustainer is the truth be deemed equal to one who is blind? Only they who are endowed with insight keep this in mind:

  - Mohammad Asad

How can the one who knows that which has been revealed to you from your Rabb is the Truth, be like the one who is blind to this fact? Only those who use their common sense benefit from this reminder.

  - Muhammad Farooq-i-Azam Malik

Is he who knoweth that what is revealed unto thee from thy Lord is the truth like him who is blind? But only men of understanding heed;

  - Marmaduke Pickthall

they who are true to their bond with God and never break their covenant;⁴²

  - Mohammad Asad

The "covenant" is, in this context, a general term embracing the spiritual obligations arising from one's faith in God and the moral and social obligations, resulting from that faith, towards one's fellow-men (Zamakhshari); see in this connection the first sentence of 5:1 (where the term 'aqd is used) and the corresponding note [1]. As regards my rendering of 'ahd Allah as "bond with God", see surah {2}, note [19].

They are the ones who fulfill their covenant with Allah and do not break their pledge;

  - Muhammad Farooq-i-Azam Malik

Such as keep the pact of Allah, and break not the covenant;

  - Marmaduke Pickthall

and who keep together what God has bidden to be joined,⁴³ and stand in awe of their Sustainer and fear the most evil reckoning [which awaits such as do not respond to Him];

  - Mohammad Asad

This refers to all ties arising from human relationships - e.g., the bonds of family, responsibility for orphans and the poor, the mutual rights and duties of neighbours - as well as the spiritual and practical bonds which ought to exist between all who belong to the brotherhood of Islam (cf. 8:75 and the corresponding notes). In its widest sense, the phrase "what God has bidden to be joined" applies to the spiritual obligation, on the part of man, to remain conscious of the unity of purpose underlying all of God's creation, and hence - according to Razi - man's moral duty to treat all living beings with love and compassion.

and they are the ones who join together what Allah has commanded to be joined, who fear their Rabb and are afraid of the terrible reckoning;

  - Muhammad Farooq-i-Azam Malik

Such as unite that which Allah hath commanded should be joined, and fear their Lord, and dread a woeful reckoning.

  - Marmaduke Pickthall

and who are patient in adversity out of a longing for their Sustainer's countenance, and are constant in prayer, and spend on others, secretly and openly, out of what We provide for them as sustenance, and [who] repel evil with good.⁴⁴ It is these that shall find their fulfilment in the hereafter:⁴⁵

  - Mohammad Asad

Some of the commentators take this to mean that "if they have committed a sin, they repel it [i.e., its effect] by repentance" (Ibn Kaysan, as quoted by Zamakhshari), while others think that the "repelling" connotes the doing of a good deed in atonement of a - presumably unintentional - bad deed (Razi), or that it refers to endeavours to set evil situations to rights by word or deed (an alternative interpretation mentioned by Zamakhshari). But the great majority of the classical commentators hold that the meaning is "they repay evil with good"; thus Al-Hasan al-Basri (as quoted by Baghawi, Zamakhshari and Razi): "When they are deprived [of anything], they give; and when they are wronged, they forgive." Tabari's explanation is very similar: "They repel the evil done to them by doing good to those who did it"; and "they do not repay evil with evil, but repel it by [doing] good". See also {41:34-36}.

Lit., "For them there will be the end-result [or "fulfilment"] of the [ultimate] abode". The noun 'uqba is regarded by almost all the philological authorities as synonymous with 'aqibah ("consequence" or "end" or "end-result"; hence also "recompense" and, tropically, "destiny" or "fulfilment"). The term ad-dar stands for ad-dar al-akhirah, "the ultimate abode", i.e., life in the hereafter.

also they are the ones who are patient, seek the pleasure of their Rabb, establish Salah, spend secretly and openly out of the sustenance which We have provided for them, and repel evil with good - they are the ones for whom there is the home of the hereafter

  - Muhammad Farooq-i-Azam Malik

Such as persevere in seeking their Lord's countenance and are regular in prayer and spend of that which We bestow upon them secretly and openly, and overcome evil with good. Theirs will be the sequel of the (heavenly) Home.

  - Marmaduke Pickthall

gardens of perpetual bliss, which they shall enter together with the righteous from among their parents, their spouses, and their offspring;⁴⁶ and the angels will come unto them from every gate [and will say]:

  - Mohammad Asad

As I have pointed out in several places, the term zawj denotes "a pair" or "a couple" as well as each of the components of a couple - i.e., with reference to human couples, "a spouse": hence it signifies either "husband" or "wife". Similarly, the term aba' (lit., "fathers" or "forefathers") usually denotes both fathers and mothers, i.e., "parents"; and this is, according to Zamakhshari, the meaning in this instance. - As regards the expression 'adn, rendered by me as "perpetual bliss". see note on [38:50]. the earliest instance of the Qur'anic use of this term.

- the Paradise of perpetual bliss: they will enter into it along with their righteous forefathers, their spouses and their descendants. The angels will come to welcome them from every side,

  - Muhammad Farooq-i-Azam Malik

Gardens of Eden which they enter, along with all who do right of their fathers and their helpmeets and their seed. The angels enter unto them from every gate.

  - Marmaduke Pickthall

"Peace be upon you, because you have persevered!" How excellent, then, this fulfilment in the hereafter!

  - Mohammad Asad

saying: "Peace be upon you for all that you steadfastly endured in the world. Now! How excellent will be the home of the hereafter!"

  - Muhammad Farooq-i-Azam Malik

(Saying): Peace be unto you because ye persevered. Ah, passing sweet will be the sequel of the (heavenly) Home.

  - Marmaduke Pickthall

But as for those who break their bond with God after it has been established [in their nature],⁴⁷ and cut asunder what God has bidden to be joined, and spread corruption on earth - their due is rejection [by God],⁴⁸ and theirs is a most evil fate [in the life to come].

  - Mohammad Asad

Lit., "after its establishment (mithaq)". For a full explanation of the expression "bond with God" and of my interpolation, between brackets, of the words "in their nature", see surah {2}, note [19].

The Qur'anic term la'nah - usually but inexactly translated as "curse" (and popularly used in this sense in post-classical Arabic parlance) - denotes "banishment" or "alienation" (ib'ad), i.e., from all that is good (Lisan al-'Arab). Whenever it is attributed in the Qur'an to God with reference to a sinner, it signifies the latter's "exclusion from God's grace" or his "rejection by God". In the present context, this meaning is reinforced by the subsequent reference to "a most evil fate" (lit., "abode") in afterlife. - For an explanation of the phrase "what God has bidden to be joined", see note [43] above.

As for those who break their covenant with Allah after confirming it and cut asunder what Allah has commanded to be joined and create mischief in the land, they are the ones on whom there shall be a curse and they are the ones who will have a terrible home.

  - Muhammad Farooq-i-Azam Malik

And those who break the covenant of Allah after ratifying it, and sever that which Allah hath commanded should be joined, and make mischief in the earth: theirs is the curse and theirs the ill abode.

  - Marmaduke Pickthall

GOD GRANTS abundant sustenance, or gives it in scant measure, unto whomever He wills; and they [who are given abundance] rejoice in the life of this world - even though, as compared with the life to come, the life of this world is nought but a fleeting pleasure.

  - Mohammad Asad

Allah grants abundantly His provisions to whom He will and sparingly to whom He pleases. The unbelievers rejoice in the life of this world: but brief indeed is the comfort of this worldly life as compared to the life of the hereafter.

  - Muhammad Farooq-i-Azam Malik

Allah enlargeth livelihood for whom He will, and straiteneth (it for whom He will); and they rejoice in the life of the world, whereas the life of the world is but brief comfort as compared with the Hereafter.

  - Marmaduke Pickthall

NOW THOSE who are bent on denying the truth [of the Prophet's message] say, "Why has no miraculous sign ever been bestowed upon him from on high by his Sustainer?"⁴⁹ Say: "Behold, God lets go astray him who wills [to go astray],⁵⁰ just as He guides unto Himself all who turn unto Him -

  - Mohammad Asad

See verse {7} of this surah and the corresponding note [16]. The repetition of this question at this place points to its connection with the reference to "those who break their bond with God after it has been established [in their nature]" in verse {25} above (elucidated in note [19] on 2:27 ). The abandonment of their original, innate faculty to realize the existence of God and their own dependence on His guidance - caused by their utter immersion in the passing pleasures of this world's life - makes it impossible for "those who are bent on denying the truth" to sense the breath of the divine in the message propounded to them by Muhammad: and so they refuse to accept it as true unless it is supported by an outward "miracle". (See in this connection note [94] on 6:109 .)

Or: "God lets go astray whomever He wills". Regarding the rendering adopted by me, see surah {14}, note [4].

The unbelievers say: "Why has no sign been sent down to him (Muhammad) from his Rabb?" Say: "In fact Allah lets him go astray who wants, and guides to Himself those who turn to Him

  - Muhammad Farooq-i-Azam Malik

Those who disbelieve say: If only a portent were sent down upon him from his Lord! Say: Lo! Allah sendeth whom He will astray, and guideth unto Himself all who turn (unto Him),

  - Marmaduke Pickthall

those who believe, and whose hearts find their rest in the remembrance of God - for, verily, in the remembrance of God [men's] hearts do find their rest -:

  - Mohammad Asad

- such are the ones who have believed and whose hearts find satisfaction in the remembrance of Allah. Beware! It is the remembrance of Allah which provides tranquility to the hearts.

  - Muhammad Farooq-i-Azam Malik

Who have believed and whose hearts have rest in the remembrance of Allah. Verily in the remembrance of Allah do hearts find rest!

  - Marmaduke Pickthall

[and so it is that] they who attain to faith and do righteous deeds are destined for happiness [in this world] and the most beauteous of all goals [in the life to come]!"

  - Mohammad Asad

As for those who believe and do good deeds, for them there will be prosperity and a beautiful place of final return."

  - Muhammad Farooq-i-Azam Malik

Those who believe and do right: Joy is for them, and bliss (their) journey's end.

  - Marmaduke Pickthall

Thus⁵¹ have We raised thee [O Muhammad] as Our Apostle amidst a community [of unbelievers] before whose time [similar] communities have come and gone,⁵² so that thou might propound to them what We have revealed unto thee: for [in their ignorance] they deny the Most Gracious!⁵³ Say: "He is my Sustainer. There is no deity save Him. In Him have I placed my trust, and unto Him is my recourse!"

  - Mohammad Asad

Most of the commentators explain the "thus" or "thus it is" (kadhalika) as referring to the earlier prophets, namely, "Thus, [or "in like manner"] as We sent prophets before thee, O Muhammad, We have now sent thee...", etc. It seems to me, however, that this speculative interpolation is unnecessary, and that the adverb "thus" connects directly with the preceding statement that God "guides unto Himself all who turn unto Him": in other words, the "thus" qualifies Muhammad's mission as an instrument of God's guidance. (This is, apparently, how Tabari understands the above phrase.)

Lit., "before whom [other] communities have passed away": an indirect reference to the continuity of prophetic revelation before and up to the time of the Last Prophet Muhammad (Zamakhshari, Razi). The interpolation of the words "of unbelievers" is based on Ibn Kathir's commentary on this verse, whereas my rendering of arsalnaka (lit., "We have sent thee") as "We have raised thee as Our Apostle" is necessitated, in English, by the subsequent preposition "amidst".

I.e., by refusing to acknowledge His existence, or by rejecting His guidance, or by ascribing divine qualities to other beings or forces side by side with Him.

O Muhammad! We have sent you among a nation before whom other nations have passed away; so that you may recite to them Our revelations which We have sent down to you; yet they are rejecting the Compassionate (Allah). Say: "He is my Rabb! There is no god but Him. In Him I have put my trust and to Him shall I return."

  - Muhammad Farooq-i-Azam Malik

Thus We send thee (O Muhammad) unto a nation, before whom other nations have passed away, that thou mayst recite unto them that which We have inspired in thee, while they are disbelievers in the Beneficent. Say: He is my Lord; there is no God save Him. In Him do I put my trust and unto Him is my recourse.

  - Marmaduke Pickthall