Surah 13. Ar-Ra'd

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

Yet even if [they should listen to] a [divine] discourse by which mountains could be moved, or the earth cleft asunder, or the dead made to speak - [they who are bent on denying the truth would still refuse to believe in it]!⁵⁴ Nay, but God alone has the power to decide what shall be.⁵⁵ Have, then, they who have attained to faith not yet come to know that, had God so willed, He would indeed have guided all mankind aright?⁵⁶ But as for those who are bent on denying the truth - in result of their [evil] deeds, sudden calamities will always befall them or will alight close to their homes;⁵⁷ [and this will continue] until God's promise [of resurrection] is fulfilled: verily, God never fails to fulfil His promise!

  - Mohammad Asad

The sentence added by me between brackets corresponds to the interpretation given to the above passage by Tabari and also by Az-Zajjaj (as quoted by Razi and - without the mention of Az-Zajjaj by name - by Baghawi and Zamakhshari as well); cf. {6:109-111}.

Lit., "God's alone is all [power of] command": i.e., no "miraculous sign" can ever convince those whose hearts God has "sealed" in consequence of their "breaking their bond with Him" (see surah {2}, notes [7] and [19]).

The meaning is that God grants man the freedom to choose between right and wrong: "He guides unto Himself all who turn unto Him" (verse {27} above) and "are true to their bond with God" (verse {20}); on the other hand, He withholds His guidance from "the iniquitous, who break their bond with God" ({2:26-27}). See also the last sentence of 6:149 and the corresponding note [143].

Lit., "a sudden calamity (qari'ah) will not cease (la yazal) to befall them or to alight close to their home". However, since this phrase connotes repetition and continuity, the singular form of the noun qari'ah has here obviously a cumulative sense - namely, an unceasing succession of social catastrophes, fratricidal wars and mutual deprivations which, in consequence of their deliberate disregard of all spiritual values, will directly befall "those who are bent on denying the truth" (alladhina kafaru), or will, indirectly, cause them to suffer by affecting their whole organic environment: and this, to my mind, is the meaning of the phrase "or will alight close to their homes". (Cf. in this connection 5:33 and the corresponding notes, especially note [45].)

Even if there were a Qur'an that could move mountains, cleft the earth asunder or make the dead speak (do you think the result would have been different?) Surely all things are subject to Allah's command. Have not yet the believers been satisfied that if Allah wanted, He would have certainly guided the whole of mankind? As for the unbelievers, the disaster will not cease to afflict them every now and then or to crouch at their very doorsteps because of their misdeeds, until the promise of Allah is fulfilled; surely Allah will not fail His promise.

  - Muhammad Farooq-i-Azam Malik

Had it been possible for a Lecture to cause the mountains to move, or the earth to be torn asunder, or the dead to speak, (this Quran would have done so). Nay, but Allah's is the whole command. Do not those who believe know that, had Allah willed, He could have guided all mankind? As for those who disbelieve, disaster ceaseth not to strike them because of what they do, or it dwelleth near their home until the threat of Allah come to pass. Lo! Allah faileth not to keep the tryst.

  - Marmaduke Pickthall

And, indeed, [even] before thy time have [God's] apostles been derided, and for a while I gave rein to those who were [thus] bent on denying the truth: but then I took them to task - and how awesome was My retribution!

  - Mohammad Asad

Rasools have been mocked before you (O Muhammad), but I always gave respite to the unbelievers and finally I seized them, so see how terrible was My requital!

  - Muhammad Farooq-i-Azam Malik

And verily messengers (of Allah) were mocked before thee, but long I bore with those who disbelieved. At length I seized them, and how (awful) was My punishment!

  - Marmaduke Pickthall

IS, THEN, HE who has every living being⁵⁸ in His almighty care, [dealing with each] according to what it deserves⁵⁹ - [is, then, He like anything else that exists]? And yet, they ascribe to other beings a share in God's divinity! Say: "Give them any name [you please]:⁶⁰ but do you [really think that you could] inform Him of anything on earth that He does not know - or [do you] but play with words?"⁶¹ Nay, goodly seems their false imagery⁶² to those who are bent on denying the truth, and so they are turned away from the [right] path: and he whom God lets go astray can never find any guide.⁶³

  - Mohammad Asad

The term nafs has here apparently the general meaning of "soul" or "living being", applying both to humans and animals.

Lit., "what it has acquired" - i.e., according to the exigencies of its life, and - in the case of a human being - according to his or her moral deserts as well.

Lit., "Name them!" Most of the commentators explain this phrase as an expression of utter contempt for those allegedly "divine" beings: i.e., "they are so unreal and meaningless as not to deserve even a name". It is also conceivable that we have here an echo of the statement, to be found in 7:71 , 12:40 and 53:23 , to the effect that those false objects of worship are but "[empty] names which you have invented". However, in view of the next sentence - which refers to God's omniscience and is similar to 10:18 , where imaginary "intercessors" are explicitly mentioned - it is possible to interpret the above phrase still more precisely, viz., "Call them 'divine intercessors', if you so like: but...", etc. (According to Zamakhshari, the particle am, which usually denotes "or", stands here for bal, "nay, but" or simply "but".)

Lit., "or [do you say this] in the outward appearance (bi-zahir) of a saying". Cf. the second part of 10:18 (preceded by a reference to deified "intercessors") and the corresponding note [27].

Lit., "their cunning [or "artful"] device (makr)": but since, as Tabari points out, this term relates here mainly to conscious shirk ("the attribution of divine qualities to aught but God") and, hence, to false religious ideas in general, it can be suitably rendered as above.

See surah {7}, note [152], and surah {14}, note [4].

What! Are they so audacious that they ascribe partners to Allah, Who watches minutely over each and every soul and knows all that it does? O Prophet ask them: If Allah Himself has set them up as His partners then tell me their names! Do you mean to inform Him of something new that He Himself does not know on this earth, or do you merely utter empty words?" Nay! Indeed their foul devices seem fair to the unbelievers, for they have been debarred from the Right Way; and there is none to guide those whom Allah has let go astray.

  - Muhammad Farooq-i-Azam Malik

Is He Who is aware of the deserts of every soul (as he who is aware of nothing)? Yet they ascribe unto Allah partners. Say: Name them. Is it that ye would inform Him of something which He knoweth not in the earth? Or is it but a way of speaking? Nay, but their contrivance is made seeming fair for those who disbelieve and they are kept from the right road. He whom Allah sendeth astray, for him there is no guide.

  - Marmaduke Pickthall

For such, there is suffering in the life of this world;⁶⁴ but, truly, [their] suffering in the life to come will be harder still, and they will have none to shield them from God.

  - Mohammad Asad

See the last paragraph of verse {31} and note [57] above.

They shall be punished in the life of this world, still more grievous is the punishment of the hereafter, and there is none to protect them from Allah.

  - Muhammad Farooq-i-Azam Malik

For them is torment in the life of the world, and verily the doom of the Hereafter is more painful, and they have no defender from Allah.

  - Marmaduke Pickthall

THE PARABLE of the paradise promised to those who are conscious of God [is that of a garden] through which running waters flow:⁶⁵ [but, unlike an earthly garden,] its fruits will be everlasting, and [so will be] its shade.⁶⁶ Such will be the destiny of those who remain conscious of God - just as the destiny of those who deny the truth will be the fire.⁶⁷

  - Mohammad Asad

This rendering (and the interpolation of the words "is that of a garden") reproduces literally the interpretation given to the above passage by Az-Zajjaj, as quoted by Zamakhshari and - in an abbreviated form - by Razi; according to Zamakhshari, this passage serves "as a parabolic illustration, by means of something which we know from our experience, of something that is beyond the reach of our perception" (tamthilan li-ma ghaba 'anna bi-ma nushahid). As in the similar (but wider) reference to "the parable of paradise" in 47:15 , we are here reminded that the Qur'anic descriptions of what awaits man after resurrection are, of necessity, metaphorical, since the human mind cannot conceive of anything that is - both in its elements and its totality - entirely different from anything that can be experienced in this world. (See in this connection Appendix I.)

I.e., its gift of happiness. Regarding this metaphorical meaning of zill ("shade"). see the last clause of 4:57 and the corresponding note [74].

For my rendering of 'uqba, in this context, as "destiny" see note [45] above.

As for the paradise which the righteous have been promised, it is like this: rivers flow beneath it; eternal are its fruits, and eternal are its shades; such is the reward of the righteous. But the reward of unbelievers is the fire.

  - Muhammad Farooq-i-Azam Malik

A similitude of the Garden which is promised unto those who keep their duty (to Allah): Underneath it rivers flow; its food is everlasting, and its shade; this is the reward of those who keep their duty, while the reward of disbelievers is the Fire.

  - Marmaduke Pickthall