Surah 42. Ash-Shura

He responds to those who believe and do good, and increases their reward out of His grace. As for the disbelievers, they will suffer a severe punishment.

  - Mustafa Khattab

And He listens to those who believe and do deeds of righteousness and gives them increase of His Bounty: but for the Unbelievers there is a terrible Penalty. ⁴⁵⁶⁴

  - Abdullah Yusuf Ali

To the prayers of the righteous He listens, and He gives them of His Bounty beyond their deserts. Every time they do a little good, they are increased in their goodness. Every right impulse or aspiration is strengthened and leads to progressive spiritual advancement.

Had Allah given abundant provisions to 'all' His servants, they would have certainly transgressed throughout the land. But He sends down whatever He wills in perfect measure. He is truly All-Aware, All-Seeing of His servants.

  - Mustafa Khattab

If Allah were to enlarge the provision for His Servants they would indeed transgress beyond all bounds through the earth; but He sends (it) down in due measure as He pleases: for He is with His Servants well-acquainted Watchful. ^{4565 4566}

  - Abdullah Yusuf Ali

It may be objected that all prayers, even of good people, are not answered. The reply is: (1) that even everyone who is good does not necessarily know what is best for him, for the values in this life are curiously distorted; and (2) on account of their want of knowledge, if everyone got all he asked for, there would be chaos and confusion, and "transgression beyond bounds through the earth", for the different interests are so intermingled and balanced that some measure must be observed in granting people's wishes. This measure is best supplied by the watchful care of Allah and His perfect knowledge of all our real needs.

"As He pleases" is here almost equivalent to "as He thinks best".

He is the One Who sends down rain after people have given up hope, spreading out His mercy. He is the Guardian, the Praiseworthy.

  - Mustafa Khattab

He is the One that sends down rain (even) after (men) have given up all hope and scatters His Mercy (far and wide). And He is the Protector Worthy Of all Praise. ⁴⁵⁶⁷

  - Abdullah Yusuf Ali

That men should get such a blessing as rain when they expect it according to ordinary calculations or probabilities does not impress them, as it is a daily occurrence. But Allah's mercy is more than this. It comes to our aid even when all hope is lost, and gives us new chances and new openings where we least expect them. His quality of cherishing and protecting His creatures is always active, and what higher praise can we give?

And among His signs is the creation of the heavens and the earth, and all living beings He dispersed throughout both. And He is Most Capable of bringing all together whenever He wills.

  - Mustafa Khattab

And among His Signs is the creation of the heavens and the earth and the living creatures that He has scattered through them: and He has power to gather them together when He wills. ^{4568 4569}

  - Abdullah Yusuf Ali

Dabbatun: beasts, living, crawling creatures of all kinds: see n. 166 to ii. 164. Similarly in xxiv. 45, and other passages, the word is used for living creatures of all kinds, life generally, whose material basis is the mysterious thing which science calls protoplasm. The more our biological knowledge increases, the more do we marvel at the unity of Life on the one hand, and its diversity on the other.

Life is not confined to our one little Planet. It is a very old speculation to imagine some life like human life on the planet Mars. Though no scientific demonstration is possible, it is reasonable to suppose that Life in some form or other is scattered through some of the millions of heavenly bodies scattered through space. What a wonderful Sign of Allah! The Almighty Who created such countless beings has surely the power to bring them together.

Whatever affliction befalls you is because of what your own hands have committed. And He pardons much.

  - Mustafa Khattab

Whatever misfortune happens to you is because of the things your hands have wrought and for many (of them) He grants forgiveness. ⁴⁵⁷⁰

  - Abdullah Yusuf Ali

All evil, all sorrow, all pain and affliction, are things not normal, things twisted from the pure and holy nature as created by Allah's hands. As far as man is concerned, his misfortunes are but the consequences of the things he has done. He must bear personal responsibility for them and not throw the blame on others.

You can never escape 'Him' on earth, nor do you have any protector or helper besides Allah.

  - Mustafa Khattab

Nor can ye frustrate (aught) (fleeing) through the earth; nor have ye besides Allah anyone to protect or to help. ⁴⁵⁷¹

  - Abdullah Yusuf Ali

Every evil deed or word or thought must have its evil consequences: but if Allah forgives anything,-and He forgives much, yet no one imagine that he has defeated-or can defeat-Allah's. Will or Plan. The only help or protection that is possible is from Allah. Cf. xxix. 22.

And among His signs are the ships like mountains 'sailing' in the sea.

  - Mustafa Khattab

And among His Signs are the ships smooth-running through the ocean (tall) as mountains. ⁴⁵⁷²

  - Abdullah Yusuf Ali

The great and stately ships are appealed to again and again as being among the Signs of Allah, from many aspects. The aspect referred to here is how the great sailing ship runs prosperously as long as "the breath of heaven fills the sail", and what a miserable helpless creature she becomes when she once becomes becalmed. Students of English literature will remember the striking picture which Coleridge draws in his "Rime of the Ancient Mariner." The becalmed ship is as it were in the grip of Death because of the crime which the sailor had committed, and his mind feels psychologically the full force of the Sign. By analogy we can apply this to other craft: the steamer is not free from other dangers of the sea, nor air-craft from numerous dangers of the air.

If He wills, He can calm the wind, leaving the ships motionless on the water. Surely in this are signs for whoever is steadfast, grateful.

  - Mustafa Khattab

If it be His Will He can still the Wind: then would they become motionless on the back of the (ocean). Verily in this are Signs for everyone who patiently perseveres and is grateful. ⁴⁵⁷³

  - Abdullah Yusuf Ali

If we study such Signs in the right spirit, we learn the highest lessons for our spiritual life: on the one hand, patient perseverance with reliance on Allah, and on the other a feeling or attitude of grateful thanks to Allah, that He enables us to achieve so much in spite of our shortcomings, and forgives in us so much that deserves punishment and disaster.

Or He can wreck the ships for what the people have committed- though He forgives much-

  - Mustafa Khattab

Or He can cause them to perish because of the (evil) which (the men) have earned: but much doth He forgive.

  - Abdullah Yusuf Ali

so those who dispute about Our signs may know that they have no refuge.

  - Mustafa Khattab

But let those know who dispute about Our Signs that there is for them no way of escape. ⁴⁵⁷⁴

  - Abdullah Yusuf Ali

If we treat Allah's Signs in the wrong spirit, i.e., contumaciously reject them or constantly dispute about them instead of trying to understand them, we are told that such tactics will avail us nothing. we cannot escape the consequences of our sins. The only way to escape is by repentance on our part and the grant of mercy by Allah.

Whatever 'pleasure' you have been given is 'no more than a fleeting' enjoyment of this worldly life. But what is with Allah is far better and more lasting for those who believe and put their trust in their Lord;

  - Mustafa Khattab

Whatever ye are given (here) is (but) a convenience of this Life: but that which is with Allah is better and more lasting: (it is) for those who believe and put their trust in their Lord; ^{4575 4576}

  - Abdullah Yusuf Ali

Any good (or ill) which is our lot is only a temporary phase to serve the convenience of this life. But there is a higher good, which comes from Allah's own Presence. Such good is both superior in quality, and more permanent. In the same way, any ills that we may suffer in this life, have reference only to the conditions of this our life of probation. The ills that we "earn" in our spiritual Life-such as deprivation of Allah's Grace-are far more momentous and permanent.

The higher and more permanent gifts which come from Allah's Presence are for those who truly worship and serve Allah. These are described by nine of their characteristics: viz. (1) they have Faith: and it follows that (2) they trust in Allah, instead of running after false standards or values: (3) they eschew the more serious offences against Allah's Law, and of course keep clear of any offences against sex (indecencies); (4) while knowing that they are not themselves perfect, they are ready to forgive others, even though they are sorely tried with anger and provocation; for the rest see n. 4578.

who avoid major sins and shameful deeds, and forgive when angered;

  - Mustafa Khattab

Those who avoid the greater crimes and shameful deeds and when they are angry even then forgive; ⁴⁵⁷⁷

  - Abdullah Yusuf Ali

Here we are speaking of the ordinary man or woman who tries to follow Allah's Law: he or she is not perfect, but at least eschews the major breaches of conduct. For those higher in spiritual degree there is of course a stricter standard. But all are entitled to the blessing of Islam, whatever their degree.

who respond to their Lord, establish prayer, conduct their affairs by mutual consultation, and donate from what We have provided for them;

  - Mustafa Khattab

Those who hearken to their Lord and establish regular prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance; ^{4578 4579}

  - Abdullah Yusuf Ali

Continuing the enumeration of the characteristics described in n. 4576 above, we have the following further qualities in those who wish to serve Allah. (5) They are ready at all times to hearken to Allah's Signs, or to listen to the admonitions of prophets of Allah, and to follow the true Path, as they understand it; (6) they keep personal contact with Allah, by habits of Prayer and Praise; (7) their conduct in life is open and determined by mutual Consultation between those who are entitled to voice, e.g., in private domestic affairs, as between husband and wife, or other responsible members of the household; in affairs of business, as between partners or parties interested; and in State affairs, as between rulers and ruled, or as between different departments of administration, to preserve the unity of administration; (8) they do not forget Charity, or the help due to their weaker brethren, out of the wealth or gifts or talents or opportunities, which Allah has provided for themselves; and (9) when other people use them despitefully, they are not cowed down or terrorised into submission and acceptance of evil, but stand up for their rights within the limits mentioned in verse 40.

"Consultation." This is the key-word of the Sura, and suggests the ideal way in which a good man should conduct his affairs, so that, on the one hand, he may not become too egotistical, and, on the other, he may not lightly abandon the responsibilities which devolve on him as a Personality whose development counts in the sight of Allah. See the points in head (7) under n. 4578 above. This principle was applied to its fullest extent by the holy Prophet in his private and public life, and was fully acted upon by the early rulers of Islam. Modern representative government is an attempt-by no means perfect-to apply this principle in State affairs. See my Religious Polity of Islam.

and who enforce justice when wronged.

  - Mustafa Khattab

And those who when an oppressive wrong is inflicted on them (are not cowed but) help and defend themselves. ⁴⁵⁸⁰

  - Abdullah Yusuf Ali

This follows from the high value attached to an individual soul's Personality in Islam. Cf. last note. There are four possible situations that may arise: an individual may have to stand up against an oppressor (1) for his own trampled rights, or (2) for the rights of others within his ken; or (3) a community may have similarly to stand up for its own rights collectively: or (4) for the rights of others. Nos. 2, 3, and 4 are considered highly meritorious for all, though few have the courage or the spirit to rise to so high a standard. No. I is specially liable to abuse on account of man's selfishness; Nos. 2, 3 and 4 are also abused by men pretending to motives of public good when they are serving their own personal interests or idiosyncracies; hence the qualifications mentioned in the next four verses and the notes thereto.

The reward of an evil deed is its equivalent. But whoever pardons and seeks reconciliation, then their reward is with Allah. He certainly does not like the wrongdoers.

  - Mustafa Khattab

The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation His reward is due from Allah: for (Allah) loveth not those who do wrong. ^{4581 4582 4583}

  - Abdullah Yusuf Ali

See last note. When you stand up for rights, either on private or public grounds, it may be through processes of law, or by way of private defence in so far as the law permits private action. But in all cases you must not seek a compensation greater than the injury suffered. The most you can do is to demand equal redress, i.e., a harm equivalent to the harm done to you. Even this may serve to curb your unregenerate soul, or a community bent on revenge. But the ideal mode is not to slake your thirst for vengeance, but to follow better ways leading to the reform of the offender or his reconciliation. See xli. 34, and xxiii. 96. You can take steps to prevent repetition, by physical or moral means; the best moral means would be to turn hatred into friendship by forgiveness and love. In that case the compensation or reward (if we must use such terms) is infinitely greater, for it wins the good pleasure of Allah. But this active righting of wrongs, whether by physical or by moral or spiritual means, which are commended as better, is an antithesis to the monkish doctrine, when you are smitten on one cheek, to turn the other also. This would not suppress, but encourage wrong-doing. It is practised by none but poltroons, and is preached only by hypocrites, or men who want to make slaves of others by depriving them of the power of self-defence. It occurs in two of the four canonical Gospels (Matt. v. 39, and Luke vi. 29), but we need not therefore assume that it was preached by Jesus.

To love Allah is the highest motive of our conduct, for it leads to the love of Allah's creatures; to win the approbation and love of Allah, is the highest reward, far transcending any compensation or satisfaction we can obtain in this life.

Allah does not love those who do wrong. If, therefore we tolerate wrong, or encourage wrong by allowing it to run rampant when we can prevent it, we fail in our duty to Allah.