Surah 41. Fussilat

We are close unto you in the life of this world and [will be so] in the life to come; and in that [life to come] you shall have all that your souls may desire, and in it you shall have all that you ever prayed for,

  - Mohammad Asad

We are your protectors in this life and in the hereafter. There you shall find all that your souls desire and all that you can ask for:

  - Muhammad Farooq-i-Azam Malik

We are your supporters in this worldly life and in the Hereafter. There you will have whatever your souls desire, and there you will have whatever you ask for:

  - Mustafa Khattab

We are your protecting friends in the life of the world and in the Hereafter. There ye will have (all) that your souls desire, and there ye will have (all) for which ye pray.

  - Marmaduke Pickthall

"We are your protectors in this life and in the Hereafter: therein shall ye have all that your souls shall desire; therein shall ye have all that ye ask for! ^{4500 4501}

  - Abdullah Yusuf Ali

"Protectors": Cf. n. 4492 to xli. 25 above, and n. 4505 to xli. 34 below.

Cf. xxi. 102, xliii. 71, lii, 22.

as a ready welcome from Him who is much-forgiving, a dispenser of grace!"

  - Mohammad Asad

A hospitable gift from the All-Forgiving, All-Merciful."

  - Muhammad Farooq-i-Azam Malik

an accommodation from the All-Forgiving, Most Merciful 'Lord'.'

  - Mustafa Khattab

A gift of welcome from the Forgiving, the Merciful.

  - Marmaduke Pickthall

"A hospitable gift from One Oft-Forgiving Most Merciful!" ⁴⁵⁰²

  - Abdullah Yusuf Ali

Cf. iii. 198. Through Allah's infinite Mercy and Forgiveness, they will now be in the position of guests to Host, and will receive unnumbered gifts out of all proportion to their own merits.

And who could be better of speech than he who calls [his fellow-men] unto God, and does what is just and right, and says, "Verily, I am of those who have surrendered themselves to God"?

  - Mohammad Asad

Who is better in speech than the one who calls people towards Allah, does good deeds and says: "I am a Muslim?"

  - Muhammad Farooq-i-Azam Malik

And whose words are better than someone who calls 'others' to Allah, does good, and says, 'I am truly one of those who submit.'?¹

  - Mustafa Khattab

 lit., Muslims.

And who is better in speech than him who prayeth unto his Lord and doeth right, and saith: Lo! I am of those who surrender (unto Him).

  - Marmaduke Pickthall

Who is better in speech than one who calls (men) to Allah works righteousness and says "I am of those who bow in Islam"? ⁴⁵⁰³

  - Abdullah Yusuf Ali

Better in speech: i.e., speaks better counsel; or is more worthy of being listened to. That his word reaches the highest mark of human speech is evidenced by three facts: (1) that he calls all to the Truth of Allah, showing that his thoughts are not centred on himself; (2) every deed of his is righteousness, showing that there is no divergence between his preaching and his conduct; and (3) he completely associates himself with the Will of Allah, showing that he is the full embodiment of Islam. What a fine description of the holy Prophet!

But [since] good and evil cannot be equal, repel thou [evil] with something that is better³¹ - and lo! he between whom and thyself was enmity [may then become] as though he had [always] been close [unto thee], a true friend!

  - Mohammad Asad

See note [44] on 13:22 . In the present instance, the injunction to "repel [evil] with something that is better" relates to scurrilous objections to, and hostile criticism of, the Qur'an. The whole of this passage (verses {33} ff.) connects with verse {26}.

Good deeds are not equal to the evil ones. Repel other's evil deeds with your good deeds. You will see that he with whom you had enmity, will become your close friend.

  - Muhammad Farooq-i-Azam Malik

Good and evil cannot be equal. Respond 'to evil' with what is best, then the one you are in a feud with will be like a close friend.

  - Mustafa Khattab

The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend.

  - Marmaduke Pickthall

Nor can Goodness and Evil be equal. Repel (Evil) with what is better: then will he between whom and thee was hatred become as it were thy friend and intimate! ^{4504 4505}

  - Abdullah Yusuf Ali

You do not return good for evil, for there is no equality or comparison between the two. You repel or destroy evil with something which is far better, just as an antidote is better than poison. You foil hatred with love. You repel ignorance with knowledge, folly and wickedness with the friendly message of Revelation. The man who was in the bondage of sin, you not only liberate from sin, but make him your greatest friend and helper in the cause of Allah! Such is the alchemy of the Word of Allah! Cf. xxiii. 96; xxviii. 54.

Hamim: See n. 4500 above, and Introduction to S. xi.

Yet [to achieve] this is not given to any but those who are wont to be patient in adversity: it is not given to any but those endowed with the greatest good fortune!

  - Mohammad Asad

But none will attain this quality except those who patiently endure and none will attain this quality except those who are truly fortunate.

  - Muhammad Farooq-i-Azam Malik

But this cannot be attained except by those who are patient and who are truly fortunate.

  - Mustafa Khattab

But none is granted it save those who are steadfast, and none is granted it save the owner of great happiness.

  - Marmaduke Pickthall

And no one will be granted such goodness except those who exercise patience and self-restraint none but persons of the greatest good fortune. ⁴⁵⁰⁶

  - Abdullah Yusuf Ali

The moral standard referred to in the last verse can only be reached by the exercise of the highest patience and self-restraint. All sorts of human weaknesses and counsels of pseudo-wisdom and "self-respect" will keep breaking in, but resist them as suggestions of Evil (see next verse). If you reach anywhere near that high standard, you will be indeed most fortunate in a spiritual sense, for Allah's Revelation will have made you great and free.

Hence, if it should happen that a prompting from Satan stirs thee up [to blind anger], seek refuge with God: behold, He alone is all-hearing, all-knowing!³²

  - Mohammad Asad

I.e., He alone sees what is in the hearts of men, and He alone understands the innermost motivations, of which they themselves are unconscious, of those who criticize the Qur'an adversely. - See {7:199-200} and the corresponding notes, especially note [164].

If any time you are tempted by Shaitan, seek refuge with Allah. It is He Who hears all and knows all.

  - Muhammad Farooq-i-Azam Malik

And if you are tempted by Satan, then seek refuge with Allah. Indeed, He 'alone' is the All-Hearing, All-Knowing.

  - Mustafa Khattab

And if a whisper from the devil reach thee (O Muhammad) then seek refuge in Allah. Lo! He is the Hearer, the Knower.

  - Marmaduke Pickthall

And if (at any time) an incitement to discord is made to thee by the Evil One seek refuge in Allah. He is the One Who hears and knows all things. ⁴⁵⁰⁷

  - Abdullah Yusuf Ali

Nazaga has in it the idea of discord, slander, disharmony, as well as incitements to such disturbances in the soul. They can only proceed from evil, and should be resisted with the help of Allah. See also last note.

Now among His signs are the night and the day, as well as the sun and the moon: [hence,] adore not the sun or the moon, but prostrate yourselves in adoration before God, who has created them - if it is Him whom you [really] worship.³³

  - Mohammad Asad

This, according to Razi, connects with the phrase "calling [one's fellow-men] unto God" in verse {33} above. God is the sole cause and source of all that exists; and whatever exists is but a wondrous sign of His creative power. Hence, it is a blasphemy - apart from being unreasonable to ascribe real power (which is the meaning of "adoration" in this context) to anything created, whether it be a concrete phenomenon, or an abstract force of nature, or a set of circumstances, or even an idea.

Among His signs are the night and the day and the sun and moon. Do not prostrate yourselves before the sun or the moon; rather prostrate yourselves before Allah, Who created them both, if you truly are His worshippers.

  - Muhammad Farooq-i-Azam Malik

Among His signs are the day and the night, the sun and the moon. Do not prostrate to the sun or the moon, but prostrate to Allah, Who created them 'all', if you 'truly' worship Him 'alone'.

  - Mustafa Khattab

And of His portents are the night and the day and the sun and the moon. Adore not the sun nor the moon; but adore Allah Who created them, if it is in truth Him whom ye worship.

  - Marmaduke Pickthall

Among His Signs are the Night and the Day and the sun and moon. Adore not the Sun and the Moon but adore Allah Who created them if it is Him ye wish to serve. ⁴⁵⁰⁸

  - Abdullah Yusuf Ali

Night and Day are opposites, and yet, by the alchemy of Allah, they can both subserve the purpose of human good, because the Night can give rest while the Day can promote activity. The Sun and the Moon are similarly complementary. So, in moral and spiritual affairs, seeming opposites may by Allah's alchemy be made to subserve the purposes of Good. They are but instruments: Allah is the Cause. Adore Allah, and not the things which He has created. Use the things which He has created, but do not adore them.

And though some be too proud [to listen to this call], they who [in their hearts] are with thy Sustainer extol His limitless glory by night and by day, and never grow weary [thereof].

  - Mohammad Asad

So if the unbelievers disdain His worship, let them remember that the angels who are nearest to your Rabb, glorify Him day and night and never feel tired.

  - Muhammad Farooq-i-Azam Malik

But if the pagans are too proud, then 'let them know that' those 'angels' nearest to your Lord glorify Him day and night, and never grow weary.

  - Mustafa Khattab

But if they are too proud still those who are with thy Lord glorify Him night and day, and tire not.

  - Marmaduke Pickthall

But if they (Unbelievers) are arrogant (no matter): for in the presence of thy Lord are those who celebrate His praises by night and by day. And they never flag (nor feel themselves above it). ⁴⁵⁰⁹

  - Abdullah Yusuf Ali

It does not in any way affect Allah if men rebel against Him. It is men's own loss. Allah's glory is being celebrated night and day by angels and men who receive the privilege of approaching His presence. To them it is delight and an honour to be in the sunshine of Truth and Happiness.

For among His signs is this: thou seest the earth lying desolate - and lo! when We send down water upon it, it stirs and swells [with life]! Verily, He who brings it to life can surely give life to the dead [of heart as well]: for, behold, He has the power to will anything.³⁴

  - Mohammad Asad

Although the allusion to the reviving earth often occurs in the Qur'an as a parable of man's ultimate resurrection, in the present context (and in tune with the entire passage comprising verses {33-39}) it appears to be an illustration of God's power to bestow spiritual life upon hearts that have hitherto remained closed to the truth of His existence and omnipotence. Hence, it implies a call to the believer never to abandon the hope that "those who deny the truth" may one day grasp the truth of the Qur'anic message.

And among His other signs is the earth that you see barren; but when We send down rain upon it, it stirs to life and it's yield increases. Surely He Who gives it life, will raise the dead to life. Surely He has power over all things.

  - Muhammad Farooq-i-Azam Malik

And among His signs is that you see the earth devoid of life, but as soon as We send down rain upon it, it begins to stir 'to life' and swell. Indeed, the One Who revives it can easily revive the dead. He is certainly Most Capable of everything.

  - Mustafa Khattab

And of His portents (is this): that thou seest the earth lowly, but when We send down water thereon it thrilleth and groweth. Lo! He who quickeneth it is verily the Quickener of the dead. Lo! He is Able to do all things.

  - Marmaduke Pickthall

And among His Signs is this: thou seest the earth barren and desolate; but when We send down rain to it it is stirred to life and yields increase. Truly He Who gives life to the (dead) earth can surely give life to (men) who are dead. For He has power over all things. ^{4510 4511}

  - Abdullah Yusuf Ali

Evil makes of the souls of men what drought makes of land: it kills life, beauty, and fruitfulness. Allah's Word in the spiritual world has the same wonderful effect as rain has on barren land: it gives life, beauty, and fruitfulness. And the effect of Allah's Word is also seen through the lives of men who repel evil with what is better. They also convert dead souls (which harbour spite and hatred) into living souls, which come into the main current of spiritual life, and help in carrying out Allah's beneficent Purpose.

Why should we wonder then at the potency of Allah's Word, whether in our probationary lives here, or in the eternal life of the Hereafter.

VERILY, they who distort the meaning of Our messages are not hidden from Us: hence, which [of the two] will be in a better state - he that is [destined to be] cast into the fire, or he that shall come secure [before Us] on Resurrection Day? Do what you will: verily, He sees all that you do.

  - Mohammad Asad

Those who pervert Our revelations are not hidden from Us. Just consider who is better? The one who is cast into the fire or the one who emerges safe on the Day of Resurrection? Do as you like; surely He is watching all your actions.

  - Muhammad Farooq-i-Azam Malik

Indeed, those who abuse Our revelations¹ are not hidden from Us. Who is better: the one who will be cast into the Fire or the one who will be secure on Judgment Day? Do whatever you want. He is certainly All-Seeing of what you do.

  - Mustafa Khattab

 This refers to the noise the disbelievers used to make when the Quran was recited (see 41:26), or those who twist the meaning of Quranic passages and take them out of context.

Lo! those who distort Our revelations are not hid from Us. Is he who is hurled into the Fire better, or he who cometh secure on the Day of Resurrection? Do what ye will. Lo! He is Seer of what ye do.

  - Marmaduke Pickthall

Those who pervert the Truth in Our Signs are not hidden from Us. Which is better? He that is cast into the Fire or he that comes safe through on the Day of Judgement? Do what ye will: Verily He seeth (clearly) all that ye do. ⁴⁵¹²

  - Abdullah Yusuf Ali

Pervert the Truth in Our Signs; either by corrupting the scriptures or turning them to false and selfish uses; or by neglecting the Signs of Allah in nature around them, or silencing His voice in their own conscience. Everything is known to Allah. Why not work for true salvation at the final Judgment?

Verily, they who are bent on denying the truth of this reminder as soon as it comes to them - [they are the losers]: for, behold, it is a sublime divine writ:

  - Mohammad Asad

Those who reject this reminder when it comes to them should know that in fact it is a mighty Book.

  - Muhammad Farooq-i-Azam Malik

Indeed, those who deny the Reminder¹ after it has come to them 'are doomed', for it is truly a mighty Book.

  - Mustafa Khattab

 The Reminder is one of the names of the Quran.

Lo! those who disbelieve in the Reminder when it cometh unto them (are guilty), for lo! it is an unassailable Scripture.

  - Marmaduke Pickthall

Those who reject the Message when it comes to them (are not hidden from Us); and indeed it is a Book of exalted power. ⁴⁵¹³

  - Abdullah Yusuf Ali

Mere rejection by men will not silence the Signs of Allah, which will work unintermittently and with the fullest potency.

no falsehood can ever attain to it openly, and neither in a stealthy manner,³⁵ [since it is] bestowed from on high by One who is truly wise, ever to be praised.

  - Mohammad Asad

Lit., "neither from between its hands, nor from behind it", i.e., it cannot be openly changed by means of additions or omissions (Razi), and neither surreptitiously, by hostile or deliberately confusing interpretations. The above is one of the Qur'anic passages on which the great commentator Abu Muslim al-Isfahani (as quoted by Razi) bases his absolute rejection of the theory of "abrogation" (for which see note [87] on 2:106 ). Since the "abrogation" of any Qur'an verse would have amounted to its ibtal - that is, to an open or implied declaration that it was henceforth to be regarded as null and void - the verse in question would have to be considered "false" (batil) in the context of the Qur'an as it is before us: and this, as Abu Muslim points out, would clearly contradict the above statement that "no falsehood (batil) can ever attain to it".

No falsehood can approach it from before or from behind. It is a revelation from the One Who is Wise and Praiseworthy.

  - Muhammad Farooq-i-Azam Malik

It cannot be proven false from any angle. 'It is' a revelation from the 'One Who is' All-Wise, Praiseworthy.

  - Mustafa Khattab

Falsehood cannot come at it from before it or behind it. (It is) a revelation from the Wise, the Owner of Praise.

  - Marmaduke Pickthall

No falsehood can approach it from before or behind it: it is sent down by One Full of Wisdom Worthy of all Praise. ⁴⁵¹⁴

  - Abdullah Yusuf Ali

Allah's Truth is fully guarded on all sides. No one can get the better of it by attacking it from before or behind it, openly or secretly, or in any way whatever.

[And as for thee, O Prophet,] nothing is being said to thee but what was said to all [of God's] apostles before thy time.³⁶ Behold, thy Sustainer is indeed full of forgiveness - but He has also the power to requite most grievously!

  - Mohammad Asad

This is an allusion to the allegation of the Prophet's opponents that he himself was the "author" of what he claimed to be a divine revelation, as well as to their demand that he should "prove" the truth of his prophetic mission by producing a miracle: a scornful attitude with which all the earlier prophets had been confronted at one time or another, and which is epitomized in the "saying" of the unbelievers mentioned in verse {5} of this surah.

Nothing is said to you (O Muhammad) that was not said to the Rasools before you: that surely your Rabb is the Lord of forgiveness, and at the same time the Lord of painful retribution.

  - Muhammad Farooq-i-Azam Malik

'O Prophet!' Nothing is said to you 'by the deniers' except what was already said to the messengers before you. Surely your Lord is 'the Lord' of forgiveness and painful punishment.

  - Mustafa Khattab

Naught is said unto thee (Muhammad) save what was said unto the messengers before thee. Lo! thy Lord is owner of forgiveness, and owner (also) of dire punishment.

  - Marmaduke Pickthall

Nothing is said to thee that was not said to the apostles before thee: That thy Lord has at His command (all) Forgiveness as well as a most Grievous Penalty. ⁴⁵¹⁵

  - Abdullah Yusuf Ali

The gist of Allah's Message, now, before, and for ever, is the same: Mercy to the erring and repentant; just punishment to those who wilfully rebel against Allah.

Now if We had willed this [divine writ] to be a discourse in a non-Arabic tongue, they [who now reject it] would surely have said, "Why is it that its messages have not been spelled out clearly?³⁷ Why [a message in] a non-Arabic tongue, and [its bearer] an Arab?" Say: "Unto all who have attained to faith, this [divine writ] is a guidance and a source of health; but as for those who will not believe - in their ears is deafness, and so it remains obscure to them: they are [like people who are] being called from too far away.³⁸

  - Mohammad Asad

Sc., "in a tongue which we can understand". Since the Prophet was an Arab and lived in an Arabian environment, his message had to be expressed in the Arabic language, which the people to whom it was addressed in the first instance could understand: see in this connection note [72] on the first sentence of 13:37 , as well as the first half of 14:4 - "never have We sent forth any apostle otherwise than [with a message] in his own people's tongue, so that he might make [the truth] clear unto them". Had the message of the Qur'an been formulated in a language other than Arabic, the opponents of the Prophet would have been justified in saying, "between us and thee is a barrier" (verse {5} of this surnh

Lit, "from a far-off place": i.e., they only hear the sound of the words, but cannot understand their meaning.

Had We revealed this Qur'an in a foreign language, they (same people) would have said: "Why have not its verses been made clear? Why in a foreign language, while the audience are Arabs?" Say O Prophet: "To the believers, it is a guide and a healing; and the ones who do not believe, it is merely their deafness and their blindness; because they act as if they are being called from a far-off place."

  - Muhammad Farooq-i-Azam Malik

Had We revealed it as a non-Arabic Quran, they would have certainly argued, 'If only its verses were made clear 'in our language'. What! A non-Arabic revelation for an Arab audience!' Say, 'O Prophet,' 'It is a guide and a healing to the believers. As for those who disbelieve, there is deafness in their ears and blindness to it 'in their hearts'. It is as if they are being called from a faraway place.'¹

  - Mustafa Khattab

 So they neither hear nor understand the call.

And if We had appointed it a Lecture in a foreign tongue they would assuredly have said: If only its verses were expounded (so that we might understand)? What! A foreign tongue and an Arab? Say unto them (O Muhammad): For those who believe it is a guidance and a healing; and as for those who disbelieve, there is a deafness in their ears, and it is blindness for them. Such are called to from afar.

  - Marmaduke Pickthall

Had We sent this as a Qur'an (in a language) other than Arabic they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger) an Arab?" Say: "It is a guide and a healing to those who believe; and for those who believe not there is a deafness in their ears and it is blindness in their (eyes); they are (as it were) being called from a place far distant!" ^{4516 4517}

  - Abdullah Yusuf Ali

Cf. xvi. 103-105; xii. 2; etc. It was most natural and reasonable that the Messenger being Arab, the Message should be in his own tongue, that he might explain it in every detail, with the greatest power and eloquence. Even though it was to be for the whole world, its initial exposition was thus to be in Arabic. But if people had no faith and were spiritually deaf or blind, it would not matter in what language it came.

Cf. xli. 5, and vi. 25. They pretended that it was too deep for them, when they meant that they were superior to it! The fact was that by putting themselves in an artificially false position, they rendered themselves impervious to the Message. The voice of Revelation or the voice of conscience sounded to them as if it came from a far-off place! They themselves made themselves strangers to it.

Thus, too, have We vouchsafed revelation unto Moses aforetime, and thereupon disputes arose about it.³⁹ And [then, as now,] had it not been for a decree that had already gone forth from thy Sustainer, all would indeed have been decided between them [from the outset].⁴⁰ As it is, behold, they [who will not believe in this divine writ] are in grave doubt, amounting to suspicion, about what it portends.⁴¹

  - Mohammad Asad

As was and is the case with the Qur'an, some people accepted the divine message revealed to Moses, and some rejected it (Zamakhshari, Razii), while others disagreed about the import and application of its tenets (Tabari).

For an explanation of this passage, as well as of the above parallel between men's attitudes towards the earlier scriptures and the Qur'an, see the second sentence of 10:19 and the corresponding note [29].

Lit., "about it", i.e., doubts as to whether the Qur'anic approach to problems of man's spirit and body - and, in particular, its stress on the essential unity of these twin aspects of human life (cf. note [118] on the first sentence of 2:143 ) - is justified or not. In a wider sense, these doubts of the deniers of the truth relate to the question of whether religion as such is "beneficial" or "injurious" to human society - a question which is posed and answered by them with a strong bias against all religious faith.

Before this Qur'an, We had given the Book to Musa and it was similarly disputed. If your Rabb had not already given a word, the judgement would have been passed between the disputants; grave though their suspicions were about it.

  - Muhammad Farooq-i-Azam Malik

Indeed, We had given Moses the Scripture, but differences arose regarding it. Had it not been for a prior decree from your Lord,¹ their differences would have been settled 'at once'. They are truly in alarming doubt about it.

  - Mustafa Khattab

 That He will delay their judgment until the Hereafter.

And We verily gave Moses the Scripture, but there hath been dispute concerning it; and but for a Word that had already gone forth from thy Lord, it would ere now have been judged between them; but lo! they are in hopeless doubt concerning it.

  - Marmaduke Pickthall

We certainly gave Moses the Book aforetime: but dispute arose therein. Had it not been for a word that went forth before from thy Lord (their differences) would have been settled between them: but they remained in suspicious disquieting doubt thereon. ⁴⁵¹⁸

  - Abdullah Yusuf Ali

Callousness and self-sufficiency in religion are often illustrated by sects like the Pharisees and Sadducees among the Jews. Where there are honest differences of opinion, they can, in Allah's Plan, lead to greater enquiry and emulation. Where the differences are fractious, there is often even then time left for repentance. In any case the Word or Decree of God is for the best good of all, and should not disturb Faith. Cf. x. 19. A good life, of faith and truth, is in our own interests, and the opposite against our own interests. Allah is never unjust.

WHOEVER does what is just and right, does so for his own good; and whoever does evil, does so to his own hurt: and never does God do the least wrong to His creatures.

  - Mohammad Asad

He who does good deeds, does it for his own soul; and he who commits evil does so at his own peril: Your Rabb is never unjust to His servants.

  - Muhammad Farooq-i-Azam Malik

Whoever does good, it is to their own benefit. And whoever does evil, it is to their own loss. Your Lord is never unjust to 'His' servants.

  - Mustafa Khattab

Whoso doeth right it is for his soul, and whoso doeth wrong it is against it. And thy Lord is not at all a tyrant to His slaves.

  - Marmaduke Pickthall

Whoever works righteousness benefits his own soul; whoever works evil it is against his own soul: nor is thy Lord ever unjust (in the least) to His servants.

  - Abdullah Yusuf Ali

In Him alone is vested the knowledge of when the Last Hour will come. And no fruit bursts forth from its calyx, and no female ever conceives, nor ever gives birth, save with His knowledge. And so, on the Day when He shall call out to them, "Where, now, are those [alleged] partners of Mine?" - they will [surely] answer, "We confess unto Thee that none of us can bear witness [to anyone's having a share in Thy divinity]!"

  - Mohammad Asad

He Alone has the knowledge of the Hour of Doom. No fruit comes out of its sheath, nor does a female conceive, nor she gives birth but with His knowledge. On the Day of Judgement when Allah will ask the unbelievers: "Where are those partners that you associated with Me?" They will answer: "We confess that none of us can vouch for them."

  - Muhammad Farooq-i-Azam Malik

With Him 'alone' is the knowledge of the Hour. No fruit comes out of its husk, nor does a female conceive or deliver without His knowledge. And 'consider' the Day He will call to them, 'Where are My 'so-called' associate-gods?' They will cry, 'We declare before you that none of us testifies to that 'any longer'.'

  - Mustafa Khattab

Unto Him is referred (all) knowledge of the Hour. And no fruits burst forth from their sheaths, and no female carrieth or bringeth forth but with His knowledge. And on the day when He calleth unto them: Where are now My partners? they will say: We confess unto Thee, not one of us is a witness (for them).

  - Marmaduke Pickthall

To Him is referred the Knowledge of the Hour (of Judgment: He knows all): no date-fruit comes out of its sheath nor does a female conceive (within her womb) nor bring forth (young) but by His Knowledge. The Day that (Allah) will propound to them the (question) "Where are the partners (ye attributed) to Me?" They will say "We do assure thee not one of us can bear witness!" ^{4519 4520}

  - Abdullah Yusuf Ali

There are profound mysteries which the knowledge of man cannot fathom but which are all open knowledge to Allah, because He plans, guides and controls all things. The precise time of the Hour of Judgment is one of these. We are not to dispute about matters like these, which are matters of speculation as far as human intelligence is concerned. Such speculations ruined the Ummat of Moses, and set them on the arid path of doubts and controversies. Our task is to do our duty and love Allah and man (see the last two verses). Cf. also xxi. 4.

When the final restoration of true values comes, all falsehood will be exposed openly and publicly. The false gods will vanish, and their falsehood will be acknowledged by those who had lapsed from true worship. But it will be too late then for repentance.

And so, all that they were wont to invoke aforetime will have forsaken them; and they shall know for certain that there is no escape for them.

  - Mohammad Asad

Those deities whom they used to invoke will vanish from them and they shall realize that there is no escape.

  - Muhammad Farooq-i-Azam Malik

Whatever 'idols' they used to invoke besides Allah will fail them. And they will realize that they will have no escape.

  - Mustafa Khattab

And those to whom they used to cry of old have failed them, and they perceive they have no place of refuge.

  - Marmaduke Pickthall

The (deities) they used to invoke aforetime will leave them in the lurch and they will perceive that they have no way of escape.

  - Abdullah Yusuf Ali

MAN NEVER TIRES of asking for the good [things of life]; and if evil fortune touches him, he abandons all hope,⁴² giving himself up to despair.

  - Mohammad Asad

See note [17] on 11:9 .

Man is never tired of praying for good, but when any evil befalls him, he loses hope and is in despair.

  - Muhammad Farooq-i-Azam Malik

One never tires of praying for good. And if touched with evil, they become desperate and hopeless.

  - Mustafa Khattab

Man tireth not of praying for good, and if all toucheth him, then he is disheartened, desperate.

  - Marmaduke Pickthall

Man does not weary of asking for good (things) but if ill touches him he gives up all hope (and) is lost in despair. ⁴⁵²¹

  - Abdullah Yusuf Ali

Not only is man prone to doubts and speculations in matters beyond his ken, thus disturbing the even tenor of his spiritual life: he is apt to run into opposite extremes in his daily experiences in this life. He is always hankering after the good things of this life. They are not all good for him. If he receives a little check, even though it may be to bring him to his bearings and turn his thoughts to higher things, he is apt to fall into despair.

Yet whenever We let him taste some of Our grace after hardship has visited him, he is sure to say, "This is but my due!" - and, "I do not think that the Last Hour will ever come:⁴³ but if [it should come, and] I should indeed be brought back unto my Sustainer, then, behold, the ultimate good awaits me with Him!⁴⁴ But [on the Day of Judgment] We shall most certainly give those who were bent on denying the truth⁴⁵ full understanding of all that they ever did, and shall most certainly give them [thereby] a taste of suffering severe.⁴⁶

  - Mohammad Asad

I.e., man is, as a rule, so blinded by his love of this world that he cannot imagine its ever coming to an end. Implied in this statement is a doubt as to whether there will really be an afterlife, and whether man will really be judged by God on resurrection.

Being fully convinced of his own merit (as expressed in the words, "This is but my due"), he is confident that - in case there should really be a life after death - his own flattering view of himself will be confirmed by God.

I.e., the truth of resurrection and of God's judgment.

I.e., the realization of the spiritual blindness in which they spent their life will in if self be a source of their suffering in the hereafter: cf. 17:72 - "whoever is blind [of heart] in this [worldl will be blind in the life to come [as well]".

And if after affliction We vouchsafe him a favor from Ourself, he is sure to say: "I deserve this, I do not think that the Hour will ever come; and even if I am brought back to my Rabb, I would still get good treatment from Him." The fact, however, is that We shall tell the disbelievers the truth of all that they had done and We shall make them taste a severe punishment.

  - Muhammad Farooq-i-Azam Malik

And if We let them taste a mercy from Us after being touched with adversity, they will certainly say, 'This is what I deserve. I do not think the Hour will 'ever' come. And if in fact I am returned to my Lord, the finest reward with Him will definitely be mine.' But We will surely inform the disbelievers of what they used to do. And We will certainly make them taste a harsh torment.

  - Mustafa Khattab

And verily, if We cause him to taste mercy after some hurt that hath touched him, he will say: This is my own; and I deem not that the Hour will ever rise, and if I am brought back to my Lord, I surely shall be better off with Him--But We verily shall tell those who disbelieve (all) that they did, and We verily shall make them taste hard punishment.

  - Marmaduke Pickthall

When We give him a taste of some mercy from Ourselves after some adversity has touched him he is sure to say "This is due to my (merit): I think not that the Hour (of Judgment) will (ever) be established; but if I am brought back to my Lord I have (much) good (stored) in His sight!" But We will show the Unbelievers the truth of all that they did and We shall give them the taste of a severe Penalty. ⁴⁵²²

  - Abdullah Yusuf Ali

When men entertain false ideas of values in life, there are two or three possible attitudes they may adopt in reaction to their experiences. In the first place, their desire may be inordinate for the good things of this life, and any little check brings them into a mood of despair. See last note. In the second place, if their desire is granted, they are puffed up, and think that everything is due to their own cleverness or merit, and they forget Allah. Not only that, but they go a step further, and begin to doubt a Hereafter at all! If by chance they have a faint glimmering of the Hereafter, which they cannot help recognising, they think themselves "favoured of Heaven", because of some small favours given to them in this life by way of trial. Thus they turn all things, good or evil, away from their real purpose, because they are devoted to falsehood.