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13: Al-Rad - الرعد
Introduction
The chronological place of this Surah and general argument of Surahs 10 to 15 has been described in the Introduction to Surah 10. The special argument of this Surah deals with that aspect of Allah's revelation of Himself to man and His dealings with him, which is concerned with certain contrasts which are here pointed out. There is the revelation of the Prophets, which comes in spoken words adapted to the language of the various men and groups of men to whom it comes; and there is the parallel revelation or Signs in the constant laws of external nature, on this earth and in the visible heavens. There is the contrast between recurring life and death already in the external world; why should men disbelieve in the life after death? They mock at the idea of punishment because it is deferred; but can they not see Allah's power and glory in thunder and the forces of nature? All creation praises Him; it is the good that endures and the evil that is swept away like froth or scum. Not only in miracles but in the normal working of the world, are shown Allah's power and mercy. What is Punishment in this world, compared to that in the life to come? Even here there are Signs of working of his law; plot or plan as men will, it is Allah's Will that must prevail. This is illustrated in Joseph's story in the preceding Surah. Summary- The Book of Revelation in true, and is confirmed by the Signs to be seen in visible nature. Allah Who created much mighty forces in outer nature can raise up man again after death. Allah's knowledge is all-encompassing; so are His power and goodness (13:1-18, C. 114). The righteous seek the pleasure of Allah and find Peace; the evil ones break His Law, cavil and dispute, and reject faith; the wrath of Allah will take them unawares, but in His Own good time (13:19-31, C. 115). So was it with Prophets before; they were mocked, but the mockers were destroyed, while the righteous rejoiced and were established (13:32-43, C. 116).
13:1
[ Original ]
المر ۚ تِلْكَ آيَاتُ الْكِتَابِ ۗ وَالَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ
[ Abdullah Yusuf Ali ]
A.L.M.R. These are the signs (or verses) of the Book: that which hath been revealed unto thee from thy Lord is the Truth; but most men believe not.
Tafseer Commentary
1798 For Alif, Lam, Mim, see 2:1, n. 25. For Alif, Lam, Ra', see Introduction to S.10. For abbreviated Letters generally see Appendix I. Here there seems to be a combination of the groups Alif, Lam, Mim and Alif, Lam, Ra'. We consider here not only the beginning (Alif), the middle (Lam), and the end (Mim), of man's spiritual history, but also the immediate future of the interior of our organisation, such as it appeared to our Ummah towards the close of the Makkan period. But in trying to determine their meaning, we must not be dogmatic. The befitting attitude is to say: Allah knows best. (R).
1799 Cf. 10:1, n. 1382.
13:2
[ Original ]
اللَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ۖ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى ۚ يُدَبِّرُ الْأَمْرَ يُفَصِّلُ الْآيَاتِ لَعَلَّكُمْ بِلِقَاءِ رَبِّكُمْ تُوقِنُونَ
[ Abdullah Yusuf Ali ]
Allah is He Who raised the heavens without any pillars that ye can see; is firmly established on the throne (of Authority); He has subjected the sun and the moon (to his Law)! Each one runs (its course) for a term appointed. He doth regulate all affairs, explaining the signs in detail, that ye may believe with certainty in the meeting with your Lord.
Tafseer Commentary
1800 Should we construe the clause "that ye can see" to refer to "pillars" or "to the heavens"? Either is admissible, but I prefer the former. The heavens are supported on no pillars that we can see. What we see is the blue vault of heaven, but there are invisible forces or conditions created by Allah, which should impress us with His power and glory.
1801 Cf. 10:3, and n. 1386. We must not think that anything came into being by itself or carries out its functions by itself. Allah is the active Force through which everything has its life and being and through which everything is maintained and supported, even though fixed laws are established for its regulation and government. The "term appointed" limits the duration of their functioning: its ultimate return is to Allah, as its beginning proceeded from Allah (see also 35:13).
1802 Cf. 10:31 , n. 1425. Where the laws of nature are fixed, and everything runs according to its appointed course, the government and regulation behind it is still that of Allah. Where there is limited free will as in man, yet the ultimate source of man's faculties is Allah. Allah cares for His creatures. He does not, as in the idea of polytheistic Greece , sit apart on Olympus , careless of His creatures (see also 29:61).
1803 One manifestation of His caring for His creatures, even where a limited amount of free will is granted for their development, is that He is careful to explain His Signs both in nature and in express and detailed revelation through His Messengers, lest man should have any doubts whether he has to return ultimately to his Lord and account for all his actions during the "term appointed," when he was given some initiative by way of trial and preparation. If man attends carefully to the Signs, he should have no doubt whatever.
13:3
[ Original ]
وَهُوَ الَّذِي مَدَّ الْأَرْضَ وَجَعَلَ فِيهَا رَوَاسِيَ وَأَنْهَارًا ۖ وَمِنْ كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْنِ ۖ يُغْشِي اللَّيْلَ النَّهَارَ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ
[ Abdullah Yusuf Ali ]
And it is He who spread out the earth, and set thereon mountains standing firm and (flowing) rivers: and fruit of every kind He made in pairs, two and two: He draweth the night as a veil o'er the Day. Behold, verily in these things there are signs for those who consider!
Tafseer Commentary
1804 I think that this refers to sex in plants, and I see M.P. has translated accordingly. Plants like animals have their reproductive apparatus-male stamens and female pistils. In most cases the same flower combines both stamens and pistils, but in some cases these organs are specialised in separate flowers, and in some cases, even in separate trees. The date palm of Arabia and the Papaya of India, are instances of fruit trees which are unisexual (Cf. 20:53 and 31:10).
1805 Cf. 7:54 and n. 1032. The whole passage there may be compared with the whole passage here. Both their similarity and their variation show how closely reasoned each argument is, with expressions exactly appropriate to each occasion.
13:4
[ Original ]
وَفِي الْأَرْضِ قِطَعٌ مُتَجَاوِرَاتٌ وَجَنَّاتٌ مِنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ
[ Abdullah Yusuf Ali ]
And in the earth are tracts (Diverse though) neighbouring, and gardens of vines and fields sown with corn, and palm trees - growing out of single roots or otherwise: watered with the same water, yet some of them We make more excellent than others to eat. Behold, verily in these things there are signs for those who understand!
Tafseer Commentary
1806 Does "growing out of single roots or otherwise" qualify "palm trees" or "vines" and "corn" as well? The former construction is adopted by the classical Commentators: in which case the reference is to the fact either that two or more palm trees occasionally grow out of a single root, or that palm, trees grow sometimes as odd trees and sometimes in great thick clusters. If the latter construction is adopted, the reference would , be to the fact that date palm (and palms generally) and some other plants arise out of a single taproot, while the majority of trees arise out of a network of roots that spread out extensively. Here is adaptation to soil and water conditions-another Sign or wonder of Creation.
1807 The date palm, the crops of food-grains, and the grapevine are all fed by the same kind of water, yet how different the harvests which they yield! And that applies to all vegetation. The fruit or eatable produce may vary in shape, size, colour, flavour, etc., in endless variety.
13:5
[ Original ]
وَإِنْ تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَإِذَا كُنَّا تُرَابًا أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ ۗ أُولَٰئِكَ الَّذِينَ كَفَرُوا بِرَبِّهِمْ ۖ وَأُولَٰئِكَ الْأَغْلَالُ فِي أَعْنَاقِهِمْ ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ
[ Abdullah Yusuf Ali ]
If thou dost marvel (at their want of faith), strange is their saying: "When we are (actually) dust, shall we indeed then be in a creation renewed?" They are those who deny their Lord! They are those round whose necks will be yokes (of servitude): they will be Companions of the Fire, to dwell therein (for aye)!
Tafseer Commentary
1808 After seeing the Signs in nature and the Signs in revelation, it is indeed strange that people should deny their Creator. But if they admit the Signs of the Creator, Who works marvels before their very eyes everyday, why should they doubt that when they are reduced to dust, they can be raised up again? If one creation is possible, what difficulty can there be in accepting a renewed creation? It becomes then a question of obstinate and rebellious will, for which the punishment is described.
1809 Aghlal: yokes (of servitude): Cf. 7:157 and n. 1128. The punishment may be conceived of in two stages: immediately, yokes of servitude to superstition, falsehood, etc., as against the freedom in Faith; and finally, the Fire which burns the very soul (see also 32:10).
13:6
[ Original ]
وَيَسْتَعْجِلُونَكَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ وَقَدْ خَلَتْ مِنْ قَبْلِهِمُ الْمَثُلَاتُ ۗ وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِلنَّاسِ عَلَىٰ ظُلْمِهِمْ ۖ وَإِنَّ رَبَّكَ لَشَدِيدُ الْعِقَابِ
[ Abdullah Yusuf Ali ]
They ask thee to hasten on the evil in preference to the good: Yet have come to pass, before them, (many) exemplary punishments! But verily thy Lord is full of forgiveness for mankind for their wrong-doing, and verily thy Lord is (also) strict in punishment.
Tafseer Commentary
1810 Cf. 18:55 and 27:46). The Unbelievers by way of a taunt say: "If there is a punishment, let us see it come down now." The answer to it is threefold. (1) Why do you want to see the punishment rather than the mercy of Allah? Which is better? (2) Have you not heard in history of terrible punishments for evil? And have you not before your very eyes seen examples of wickedness brought to book? (3) Allah works not only injustice and punishment, but also in mercy and forgiveness, and mercy and forgiveness come first.
13:7
[ Original ]
وَيَقُولُ الَّذِينَ كَفَرُوا لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ ۗ إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ
[ Abdullah Yusuf Ali ]
And the Unbelievers say: "Why is not a sign sent down to him from his Lord?" But thou art truly a warner, and to every people a guide.
Tafseer Commentary
1811 After all the Signs that have just been mentioned it is mere fractiousness to say, "Bring down a Sign." Al Mustafa brought Signs and credentials as other Prophets did, and like them, refused to satisfy mere idle curiosity.
1812 The last sentence of this verse has usually been interpreted to mean that the Prophet's function was merely to warn, and that guidance was sent by Allah to every nation through its Prophets. I think the following interpretation is equally possible: 'it is itself a Sign that Al Mustafa should warn and preach and produce the Qur'an, and the guidance which he brings is universal guidance, as from Allah.'
13:8
[ Original ]
اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنْثَىٰ وَمَا تَغِيضُ الْأَرْحَامُ وَمَا تَزْدَادُ ۖ وَكُلُّ شَيْءٍ عِنْدَهُ بِمِقْدَارٍ
[ Abdullah Yusuf Ali ]
Allah doth know what every female (womb) doth bear, by how much the wombs fall short (of their time or number) or do exceed. Every single thing is before His sight, in (due) proportion.
Tafseer Commentary
1813 The female womb is just an example, a type, of extreme secrecy. Not even the female herself knows what is in the womb-whether it is a male young or a female young, whether it is one or more, whether it is to be born short of the standard time or to exceed the standard time. But the most hidden and apparently unknowable things are clear to Allah's knowledge: there is no mere chance: all things are regulated by Allah in just measure and proportion. The general proposition comes in the last sentence: "every single thing is before His sight, in (due) proportion."
13:9
[ Original ]
عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ
[ Abdullah Yusuf Ali ]
He knoweth the unseen and that which is open: He is the Great, the Most High.
Tafseer Commentary
1814 A verse of matchless rhythm in Arabic.
13:10
[ Original ]
سَوَاءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَسَارِبٌ بِالنَّهَارِ
[ Abdullah Yusuf Ali ]
It is the same (to Him) whether any of you conceal his speech or declare it openly; whether he lie hid by night or walk forth freely by day.
Tafseer Commentary
1815 Our most hidden thoughts and motives are known to Him at all times.
13:11
[ Original ]
لَهُ مُعَقِّبَاتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ ۗ إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنْفُسِهِمْ ۗ وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ ۚ وَمَا لَهُمْ مِنْ دُونِهِ مِنْ وَالٍ
[ Abdullah Yusuf Ali ]
For each (such person) there are (angels) in succession, before and behind him: They guard him by command of Allah. Verily never will Allah change the condition of a people until they change what is within themselves. But when (once) Allah willeth a people's punishment, there can be no turning it back, nor will they find, besides Him, any to protect.
Tafseer Commentary
1816 See last verse. Every person, whether he conceals or reveals his thoughts, whether he skulks in darkness or goes about by day-all are under Allah's watch and ward. His grace encompasses everyone, and again and again protects him, if he will only take the protection, from harm and evil. If in his folly he thinks he can secretly take some pleasure or profit, he is wrong, for recording angels record all his thoughts and deeds.
1817 Allah is not intent on punishment. He created man virtuous and pure: He gave him intelligence and knowledge; He surrounded him with all sorts of instruments of His grace and mercy. If, in spite of all this, man distorts his own will and goes against Allah's Will, yet is Allah's forgiveness open to him if he will take it. It is only when he has made his own sight blind and changed his own nature or soul away from the beautiful mould in which Allah formed it, that Allah's Wrath will descend on him and the favourable position in which Allah placed him will be changed. When once the punishment comes, there is no turning it back. None of the things which he relied upon-other than Allah can possibly protect him.
13:12
[ Original ]
هُوَ الَّذِي يُرِيكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا وَيُنْشِئُ السَّحَابَ الثِّقَالَ
[ Abdullah Yusuf Ali ]
It is He Who doth show you the lightning, by way both of fear and of hope: It is He Who doth raise up the clouds, heavy with (fertilising) rain!
Tafseer Commentary
1818 Here then is the climax to the answer of the sarcastic challenge of the Unbelievers for punishment, in language of great sublimity. Why look to evil rather than to good?- to punishment rather than to mercy?-to the fear in the force and fire of the lightning rather than to the hope of good and abundant crops in the rain which will come behind the lightning clouds? (Cf. 30:24)
13:13
[ Original ]
وَيُسَبِّحُ الرَّعْدُ بِحَمْدِهِ وَالْمَلَائِكَةُ مِنْ خِيفَتِهِ وَيُرْسِلُ الصَّوَاعِقَ فَيُصِيبُ بِهَا مَنْ يَشَاءُ وَهُمْ يُجَادِلُونَ فِي اللَّهِ وَهُوَ شَدِيدُ الْمِحَالِ
[ Abdullah Yusuf Ali ]
Nay, thunder repeateth His praises, and so do the angels, with awe: He flingeth the loudvoiced thunder-bolts, and therewith He striketh whomsoever He will..yet these (are the men) who (dare to) dispute about Allah, with the strength of His power (supreme)!
Tafseer Commentary
1819 Nay, thunder itself, which may frighten you, is but a tame and beneficent force before Him, declaring His praises, like the rest of creation. Thunder thus aptly gives the name of this Surah of contrasts, where what we may think terrible is shown to be really a submissive instrument of good in Allah's hands.
1820 And the angels, whom we think to be beautiful creatures of power and glory nearest to Allah, yet feel reverence and awe even as they praise His Holy Name.
1821 Who is puny man, to call Allah in question? Cf. some variations on this theme in the Book of Job, e.g., chapters 38 to 41.
13:14
[ Original ]
لَهُ دَعْوَةُ الْحَقِّ ۖ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لَا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ إِلَّا كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَالِغِهِ ۚ وَمَا دُعَاءُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ
[ Abdullah Yusuf Ali ]
For Him (alone) is prayer in Truth: any others that they call upon besides Him hear them no more than if they were to stretch forth their hands for water to reach their mouths but it reaches them not: for the prayer of those without Faith is nothing but (futile) wandering (in the mind).
Tafseer Commentary
1822 Haqq= truth; right; what is due, befitting, proper. All these meanings are to be understood here. If we worship anything other than Allah (whether it is idols, stars, powers of nature, spirits, or deified men, or Self, or Power, or Wealth, Science or Art, Talent or Intellect), our worship is both foolish and futile.
1823 Without Faith, it is obvious that prayer or worship has no meaning whatever. It is but an aberration of the mind. But there is a deeper meaning. You may have false faith, as in superstitions or in worshipping things other than Allah, as explained in the last note. In that case, too, you are pursuing mere phantoms of the mind. When you come to examine it, it is mere imbecility or futility. Worship and prayer are justified only to Allah, the One True God (Cf. 40:50). (R).
13:15
[ Original ]
وَلِلَّهِ يَسْجُدُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَالُهُمْ بِالْغُدُوِّ وَالْآصَالِ ۩
[ Abdullah Yusuf Ali ]
Whatever beings there are in the heavens and the earth do prostrate themselves to Allah (Acknowledging subjection),- with good-will or in spite of themselves: so do their shadows: in the morning and evenings.
Tafseer Commentary
1824 Notice that the original of what I have translated "whatever being" is the personal pronoun man, not ma. This then refers to beings with a personality, e.g., angels, spirits, human beings, and possibly other things of objective (not necessarily material) existence, as contrasted with their Shadows or Simulacre or Appearances, or Phantasms, mentioned at the end of the verse. Both these Beings and their Shadows are subject to the Will of Allah. See notes 1825 and 1827.
1825 "Prostrate themselves": the posture means that they recognise their subjection to Allah's Will and Law, whether they wish it or not.
1826 "In spite of themselves": Satan and the Spirits of Evil. They would like to get away from the control of the All-Good Allah, but they cannot, and they have to acknowledge His supremacy and lordship over them.
1827 Even the Shadows-creations of the Imagination, or projections from other things and dependent on the other things for their existence, as shadows or to substance-even such shadows are subject to Allah's Laws and Will, and cannot arise or have any effect on our minds except by His permission. The Shadows are longest and therefore most prominent when the sun is level, and tend to disappear as the sun approaches the zenith. But even when they are longest and most prominent, they are still subject to Allah's Will and Law. (R).
13:16
[ Original ]
قُلْ مَنْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ قُلِ اللَّهُ ۚ قُلْ أَفَاتَّخَذْتُمْ مِنْ دُونِهِ أَوْلِيَاءَ لَا يَمْلِكُونَ لِأَنْفُسِهِمْ نَفْعًا وَلَا ضَرًّا ۚ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِي الظُّلُمَاتُ وَالنُّورُ ۗ أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ ۚ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ
[ Abdullah Yusuf Ali ]
Say: "Who is the Lord and Sustainer of the heavens and the earth?" Say: "(It is) Allah." Say: "Do ye then take (for worship) protectors other than Him, such as have no power either for good or for harm to themselves?" Say: "Are the blind equal with those who see? Or the depths of darkness equal with light?" Or do they assign to Allah partners who have created (anything) as He has created, so that the creation seemed to them similar? Say: "(Allah) is the Creator of all things: He is the One, the Supreme and Irresistible."
Tafseer Commentary
1828 The meaning of Rabb is explained in n. 20, to 1:2.
1829 Cf. 5:76.
1830 This verse may be analysed into six parts, each two parts going together like question and answer. Each except the fifth part is introduced by the word "Say", which is equivalent in old Arabic to inverted commas. The fifth part, "or do they assign . . . similar?" is not introduced by "Say", because it is in the indirect form. (1) Who is the Lord and Sustainer of the Worlds? It is Allah. (2) And yet you worship other gods? No, no one can be equal to Him, any more than darkness is equal to light. (3) Your other gods have created nothing by which you can be misled? No indeed; He is the only Creator, the One and Supreme.
13:17
[ Original ]
أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا فَاحْتَمَلَ السَّيْلُ زَبَدًا رَابِيًا ۚ وَمِمَّا يُوقِدُونَ عَلَيْهِ فِي النَّارِ ابْتِغَاءَ حِلْيَةٍ أَوْ مَتَاعٍ زَبَدٌ مِثْلُهُ ۚ كَذَٰلِكَ يَضْرِبُ اللَّهُ الْحَقَّ وَالْبَاطِلَ ۚ فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَاءً ۖ وَأَمَّا مَا يَنْفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ ۚ كَذَٰلِكَ يَضْرِبُ اللَّهُ الْأَمْثَالَ
[ Abdullah Yusuf Ali ]
He sends down water from the skies, and the channels flow, each according to its measure: But the torrent bears away to foam that mounts up to the surface. Even so, from that (ore) which they heat in the fire, to make ornaments or utensils therewith, there is a scum likewise. Thus doth Allah (by parables) show forth Truth and Vanity. For the scum disappears like forth cast out; while that which is for the good of mankind remains on the earth. Thus doth Allah set forth parables.
Tafseer Commentary
1831 This verse is full of parables. (1) It is Allah Who sends rain and sends it to all. See how it flows in different channels according to their capacities. Some are sluggish; some have a swift current. Some form great rivers and irrigate wide tracts of country; some are clear crystal streams, perhaps in hilly tracts, with beds of clean pebbles which you can see through the water. Some produce delicious edible fish: and some are infested by crocodiles or injurious monsters. And there are degrees, and degrees among brooks, streams, lakes, rivers, and seas. So with the rain of Allah's mercy and the knowledge and wisdom and guidance which He sends. All can receive it. Different ones will respond according to their capacities. (2) In the physical world, water is pure and beneficial. But froth and scum will gather according to local conditions. As the floods will carry off the scum and purify the water, so will the flood of Allah's spiritual mercy carry away our spiritual scum and purify the water. (3) The froth may make a greater show on the surface, but it will not last. So will there be frothy knowledge which will disappear, but Allah's Truth will endure.
1832 In continuation of the last note, the fourth parable is that of metal ores: (4) the ore is full of baser admixture, but the fire will separate the gold from the dross for ornaments, or (5) some metal of household utility, with which you make everyday utensils, which the fire will separate from admixtures which you do not want. So the fire of Allah's test, either by adversity or by affluence, will search out the true metal in us and reject the dross. It will show us what is valuable or what is useful, all sorts of scum and vanity which we collect and miscall knowledge.
13:18
[ Original ]
لِلَّذِينَ اسْتَجَابُوا لِرَبِّهِمُ الْحُسْنَىٰ ۚ وَالَّذِينَ لَمْ يَسْتَجِيبُوا لَهُ لَوْ أَنَّ لَهُمْ مَا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لَافْتَدَوْا بِهِ ۚ أُولَٰئِكَ لَهُمْ سُوءُ الْحِسَابِ وَمَأْوَاهُمْ جَهَنَّمُ ۖ وَبِئْسَ الْمِهَادُ
[ Abdullah Yusuf Ali ]
For those who respond to their Lord, are (all) good things. But those who respond not to Him,- Even if they had all that is in the heavens and on earth, and as much more, (in vain) would they offer it for ransom. For them will the reckoning be terrible: their abode will be Hell,- what a bed of misery!
13:19
[ Original ]
أَفَمَنْ يَعْلَمُ أَنَّمَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَىٰ ۚ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ
[ Abdullah Yusuf Ali ]
Is then one who doth know that that which hath been revealed unto thee from thy Lord is the Truth, like one who is blind? It is those who are endued with understanding that receive admonition;-
Tafseer Commentary
1834 In this section the contrast between Faith and Righteousness on the one hand and Infidelity and Evil on the other is set out. The righteous man is known as one who (1) receives admonition; (2) is true to his covenants; (3) follows the universal Religion of Faith and Practice joined together; (4) is patient and persevering in seeking Allah; and in practical matters he is known to be; (5) regular in prayer; (6) generous in true charity, whether open or secret; and(7) not revengeful, but anxious to turn off evil with good, thus breaking the chain of evil which tends to perpetuate itself.
13:20
[ Original ]
الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلَا يَنْقُضُونَ الْمِيثَاقَ
[ Abdullah Yusuf Ali ]
Those who fulfil the covenant of Allah and fail not in their plighted word;
13:21
[ Original ]
وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ
[ Abdullah Yusuf Ali ]
Those who join together those things which Allah hath commanded to be joined, hold their Lord in awe, and fear the terrible reckoning;
Tafseer Commentary
1835 That is, join faith with practice, love of Allah with love of man, and respect for all Prophets alike, i.e., follow the universal Religion, and not odd bits of it.
13:22
[ Original ]
وَالَّذِينَ صَبَرُوا ابْتِغَاءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَنْفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ أُولَٰئِكَ لَهُمْ عُقْبَى الدَّارِ
[ Abdullah Yusuf Ali ]
Those who patiently persevere, seeking the countenance of their Lord; Establish regular prayers; spend, out of (the gifts) We have bestowed for their sustenance, secretly and openly; and turn off Evil with good: for such there is the final attainment of the (Eternal) Home,-
Tafseer Commentary
1836 Their journey in this life was at best a sojourn. The final Bliss is their eternal Home, which is further prefigured in the two following verses.
13:23
[ Original ]
جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ ۖ وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَابٍ
[ Abdullah Yusuf Ali ]
Gardens of perpetual bliss: they shall enter there, as well as the righteous among their fathers, their spouses, and their offspring: and angels shall enter unto them from every gate (with the salutation):
Tafseer Commentary
1837 The relationships of this life are temporal, but love in righteousness is eternal. In the eternal Gardens of Bliss the righteous will be reunited with all those near and dear ones whom they loved, provided only that they were righteous also; for in eternity nothing else counts. Blood-relationships and marriage relationships create certain physical bonds in this life, which may lead so much good, and possibly also to evil. All that is physical or evil will go. But the good will come forth with a new meaning in the final Reckoning. Thus ancestors and descendants, husbands and wives, brothers and sisters, (for dhurriyyat includes them), whose love was pure and sanctified, will find new bliss in the perfecting of their love and will see a new and mystic meaning in the old and ephemeral bonds. Can we wonder at Jacob's reunion with Joseph, or that of Moses with Aaron, or of Muhammad Al Mustafa with the Lady Khadijah? In fact all the Righteous will be reunited in the Hereafter (12:101).
13:24
[ Original ]
سَلَامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ ۚ فَنِعْمَ عُقْبَى الدَّارِ
[ Abdullah Yusuf Ali ]
"Peace unto you for that ye persevered in patience! Now how excellent is the final home!"
13:25
[ Original ]
وَالَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۙ أُولَٰئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ
[ Abdullah Yusuf Ali ]
But those who break the Covenant of Allah, after having plighted their word thereto, and cut asunder those things which Allah has commanded to be joined, and work mischief in the land;- on them is the curse; for them is the terrible Home!
Tafseer Commentary
1838 This is the opposite of the things explained in 13:21 above, n. 1835.
1839 This is in contrast to the state of the blessed, described in 13:22-24 above. The Curse is the opposite of the Bliss, and the Terrible Home is the opposite of the Eternal Home, the Gardens of perpetual bliss.
13:26
[ Original ]
اللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ ۚ وَفَرِحُوا بِالْحَيَاةِ الدُّنْيَا وَمَا الْحَيَاةُ الدُّنْيَا فِي الْآخِرَةِ إِلَّا مَتَاعٌ
[ Abdullah Yusuf Ali ]
Allah doth enlarge, or grant by (strict) measure, the Sustenance (which He giveth) to whomso He pleaseth. (The wordly) rejoice in the life of this world: But the life of this world is but little comfort in the Hereafter.
Tafseer Commentary
1840 Allah, the Sustainer and Cherisher of all His creatures, gives sustenance to all-the sustenance including all means for their physical, moral, intellectual, and spiritual growth and development according to their needs and capacities. To some He grants it in abundance; to others He gives it in strict measure. No one can question Him, for His Will is supreme, and it is the measure of all good (Cf. 29:61-62).
1841 Cf. 9:38. The meaning here may also be: This present life is just a furniture, a convenience, a stepping stone, a probation, for the life to come. In itself it is less important than the Hereafter.
13:27
[ Original ]
وَيَقُولُ الَّذِينَ كَفَرُوا لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ ۗ قُلْ إِنَّ اللَّهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ أَنَابَ
[ Abdullah Yusuf Ali ]
The Unbelievers say: "Why is not a sign sent down to him from his Lord?" Say: "Truly Allah leaveth, to stray, whom He will; But He guideth to Himself those who turn to Him in penitence,-
Tafseer Commentary
1842 The question is repeated from 13:7 above: for the line of reasoning there suggested in answer is now completed, and another line of reasoning is now taken up. Allah provides every guidance for those who turn to Him in penitence, but He will leave those to wander astray who deliberately close their eyes and their hearts to His grace and the comfort that comes from remembering Him and celebrating His praises.
13:28
[ Original ]
الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ
[ Abdullah Yusuf Ali ]
"Those who believe, and whose hearts find satisfaction in the remembrance of Allah. for without doubt in the remembrance of Allah do hearts find satisfaction.
Tafseer Commentary
1843 The Sign or Miracle is not something external: it is something internal, something in your mind, heart, and soul. It depends on your inner spiritual experience. If you turn to Allah, that light, that experience, will come. If you do not, Allah will not force you.
13:29
[ Original ]
الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ طُوبَىٰ لَهُمْ وَحُسْنُ مَآبٍ
[ Abdullah Yusuf Ali ]
"For those who believe and work righteousness, is (every) blessedness, and a beautiful place of (final) return."
Tafseer Commentary
1844 "Blessedness": Tuba: an internal state of satisfaction, an inward joy which is difficult to describe in words, but which reflects itself in the life of the good man, through good and ill fortune, through good report and evil. And then, there is always the final goal to which his eyes are turned, the beautiful Home of rest in the Hereafter, after this life's struggles are over. That goal is Allah Himself.
13:30
[ Original ]
كَذَٰلِكَ أَرْسَلْنَاكَ فِي أُمَّةٍ قَدْ خَلَتْ مِنْ قَبْلِهَا أُمَمٌ لِتَتْلُوَ عَلَيْهِمُ الَّذِي أَوْحَيْنَا إِلَيْكَ وَهُمْ يَكْفُرُونَ بِالرَّحْمَٰنِ ۚ قُلْ هُوَ رَبِّي لَا إِلَٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ
[ Abdullah Yusuf Ali ]
Thus have we sent thee amongst a People before whom (long since) have (other) Peoples (gone and) passed away; in order that thou mightest rehearse unto them what We send down unto thee by inspiration; yet do they reject (Him), the Most Gracious! Say: "He is my Lord! There is no god but He! On Him is my trust, and to Him do I turn!"
Tafseer Commentary
1845 Our Prophet came later in time than other Prophets, to complete their Message and universalise Religion. And certainly it is after his age that the process of the unification of the world began. That process is not complete yet, but is proceeding apace.
1846 Faith tells us that no amount of opposition from Unbelievers can ever stop Allah's Plan.
13:31
[ Original ]
وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ أَوْ قُطِّعَتْ بِهِ الْأَرْضُ أَوْ كُلِّمَ بِهِ الْمَوْتَىٰ ۗ بَلْ لِلَّهِ الْأَمْرُ جَمِيعًا ۗ أَفَلَمْ يَيْأَسِ الَّذِينَ آمَنُوا أَنْ لَوْ يَشَاءُ اللَّهُ لَهَدَى النَّاسَ جَمِيعًا ۗ وَلَا يَزَالُ الَّذِينَ كَفَرُوا تُصِيبُهُمْ بِمَا صَنَعُوا قَارِعَةٌ أَوْ تَحُلُّ قَرِيبًا مِنْ دَارِهِمْ حَتَّىٰ يَأْتِيَ وَعْدُ اللَّهِ ۚ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ
[ Abdullah Yusuf Ali ]
If there were a Qur'an with which mountains were moved, or the earth were cloven asunder, or the dead were made to speak, (this would be the one!) But, truly, the command is with Allah in all things! Do not the Believers know, that, had Allah (so) willed, He could have guided all mankind (to the right)? But the Unbelievers,- never will disaster cease to seize them for their (ill) deeds, or to settle close to their homes, until the promise of Allah come to pass, for, verily, Allah will not fail in His promise.
Tafseer Commentary
1847 Everything is possible and in Allah's power. His Plan is beneficent and allembracing. But it is not for His creatures to dictate to Him, or demand what He should do, or how He should do it. The Command is with Allah in all things. The Believers know His Omnipotence, and they also know that He will order His world for the best.
1848 Let not the Unbelievers think that if they seem to prosper for a time, that is the end of the matter. They are warned about three things. (1) Their ill deeds must carry evil consequences for them all the time, though they may not perceive them for a certain time. (2) Their homes, their places of resort, the circles in which they move, will also be haunted by their ill deeds and their consequences. For evil makes a complex of its environment. The walls of Jericho , when they fall, must bring down all Jericho in its ruins. (3) The ultimate Disaster, the Final Reckoning, must come, for Allah never fails in His promise. True values must eventually be restored: the good to the good, and the evil to the evil. The Commentators draw illustrations from the life of the Messenger, his exile from Makkah, and his restoration. A similar miracle works in all history. But the Command is with Allah.
13:32
[ Original ]
وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَأَمْلَيْتُ لِلَّذِينَ كَفَرُوا ثُمَّ أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ عِقَابِ
[ Abdullah Yusuf Ali ]
Mocked were (many) Messengers before thee: but I granted respite to the unbelievers, and finally I punished them: Then how (terrible) was my requital!
Tafseer Commentary
1849 Cf. 6:10 and 36:30.
1850 The punishment was in many cases deferred. But when it did come, how terrible and exemplary it was?
13:33
[ Original ]
أَفَمَنْ هُوَ قَائِمٌ عَلَىٰ كُلِّ نَفْسٍ بِمَا كَسَبَتْ ۗ وَجَعَلُوا لِلَّهِ شُرَكَاءَ قُلْ سَمُّوهُمْ ۚ أَمْ تُنَبِّئُونَهُ بِمَا لَا يَعْلَمُ فِي الْأَرْضِ أَمْ بِظَاهِرٍ مِنَ الْقَوْلِ ۗ بَلْ زُيِّنَ لِلَّذِينَ كَفَرُوا مَكْرُهُمْ وَصُدُّوا عَنِ السَّبِيلِ ۗ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ
[ Abdullah Yusuf Ali ]
Is then He who standeth over every soul (and knoweth) all that it doth, (like any others)? And yet they ascribe partners to Allah. Say: "But name them! is it that ye will inform Him of something he knoweth not on earth, or is it (just) a show of words?" Nay! to those who believe not, their pretence seems pleasing, but they are kept back (thereby) from the path. And those whom Allah leaves to stray, no one can guide.
Tafseer Commentary
1851 Cf. 12:40, You have but to name your false gods, and you will see that they are nothing but names. There is no reality behind them, whereas Allah is the One great Reality. He penetrates everything through and through and knows all things. Do you dare to tell Him of something on earth that He does not know? Or is it just a trick or a show of words?
1852 All pretences and fancies seem attractive to their inventors, but alas! they are a great obstruction to the Path of Religion and Truth. However, if by their contumacy, they have cut themselves off from Allah's grace, who can guide them or reclaim them from their errors?
13:34
[ Original ]
لَهُمْ عَذَابٌ فِي الْحَيَاةِ الدُّنْيَا ۖ وَلَعَذَابُ الْآخِرَةِ أَشَقُّ ۖ وَمَا لَهُمْ مِنَ اللَّهِ مِنْ وَاقٍ
[ Abdullah Yusuf Ali ]
For them is a penalty in the life of this world, but harder, truly, is the penalty of the Hereafter: and defender have they none against Allah.
Tafseer Commentary
1853 The consequences of sin may be felt in this life itself, but they are nothing compared to the final penalties in the life to come.
13:35
[ Original ]
مَثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ ۖ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۖ أُكُلُهَا دَائِمٌ وَظِلُّهَا ۚ تِلْكَ عُقْبَى الَّذِينَ اتَّقَوْا ۖ وَعُقْبَى الْكَافِرِينَ النَّارُ
[ Abdullah Yusuf Ali ]
The parable of the Garden which the righteous are promised!- beneath it flow rivers: perpetual is the enjoyment thereof and the shade therein: such is the end of the Righteous; and the end of Unbelievers in the Fire.
Tafseer Commentary
1854 For the comprehensive meaning of the root akala (literally 'to eat'), see 5:66, n. 776. In its derived meaning, it means fruit and enjoyment of all kinds, spiritual as well as other. The joys of heaven are not like the joys of the earth, which fade away or cloy. The joys of heaven are pure, lasting, and without any of the drawbacks which we associate with the joys of the sense.
1855 Zill: literally shade, hence, shelter, protection, security. All these meanings are implied. Shade is one of the delights of a garden. Cf. 4:57, and n. 579.
1856 In this, as no other place, the Fire is contrasted with the Garden, as misery is contrasted with bliss. We can also imagine other incidents in contrast with those of the Garden; e.g., with the Fire will be drought, aridity, thirst, instead of beautiful rivers; pain and suffering, instead of perpetual delight; no protection against the fierceness of the heat, as contrasted with the cool shades ever deepening as you proceed in the Garden.
13:36
[ Original ]
وَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَفْرَحُونَ بِمَا أُنْزِلَ إِلَيْكَ ۖ وَمِنَ الْأَحْزَابِ مَنْ يُنْكِرُ بَعْضَهُ ۚ قُلْ إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ وَلَا أُشْرِكَ بِهِ ۚ إِلَيْهِ أَدْعُو وَإِلَيْهِ مَآبِ
[ Abdullah Yusuf Ali ]
Those to whom We have given the Book rejoice at what hath been revealed unto thee: but there are among the clans those who reject a part thereof. Say: "I am commanded to worship Allah, and not to join partners with Him. Unto Him do I call, and unto Him is my return."
Tafseer Commentary
1857 The Book: in a general sense, Revelation. "Those to whom the Book hath been given" are both (1) the People of the Book of previous revelations, who study the new Revelation in Arabic without prejudice and find in it confirmation of what their ancestors had received; and (2) the Muslims who receive the Qur'an with such spiritual joy.
1858 Ahzab (plural of hizb = parties, sects, troops, clans. The reference may be to the clans mentioned in33:20 and 33:22 (that whole Surah is called Ahzab}. But we can understand it in a perfectly general sense, among all the sections of the people there are persons who would receive a portion of Allah's truth but reject whatever does not suit them or fall in with their selfish aims or vain desires. The proper answer to them is: surely, Allah's command is universal-to worship and serve Him and refuse to bend the knee to any other; the man of God finds his staff and support in it; but he must invite all to share in its blessings; it came from Allah, and to Allah shall we all return.
13:37
[ Original ]
وَكَذَٰلِكَ أَنْزَلْنَاهُ حُكْمًا عَرَبِيًّا ۚ وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ بَعْدَمَا جَاءَكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللَّهِ مِنْ وَلِيٍّ وَلَا وَاقٍ
[ Abdullah Yusuf Ali ]
Thus have We revealed it to be a judgment of authority in Arabic. Wert thou to follow their (vain) desires after the knowledge which hath reached thee, then wouldst thou find neither protector nor defender against Allah.
Tafseer Commentary
1859 The Qur'an is in Arabic; therefore the Arabs, among whom it was promulgated, could have no difficulty in understanding its precepts and using it in the judging of right and wrong in all their affairs. But it is also universal; therefore no one should give preference to his own vain fancies against this authoritative declaration.
1860 Cf. 2:120. The variation is in the single word "Waq here in place of "Nasir" in 2:120. In each case the apt word is chosen not only for the rhythm in its own passage but for the general meaning in the argument.
13:38
[ Original ]
وَلَقَدْ أَرْسَلْنَا رُسُلًا مِنْ قَبْلِكَ وَجَعَلْنَا لَهُمْ أَزْوَاجًا وَذُرِّيَّةً ۚ وَمَا كَانَ لِرَسُولٍ أَنْ يَأْتِيَ بِآيَةٍ إِلَّا بِإِذْنِ اللَّهِ ۗ لِكُلِّ أَجَلٍ كِتَابٌ
[ Abdullah Yusuf Ali ]
We did send messengers before thee, and appointed for them wives and children: and it was never the part of a messenger to bring a sign except as Allah permitted (or commanded). For each period is a Book (revealed).
Tafseer Commentary
1861 All the Prophets of whom we have any detailed knowledge, except one, had wives and children. The exception is Jesus, the son of Mary. But his life was incomplete: his ministry barely lasted three years; his mission was limited; and he was not called upon to deal with the many-sided problems that arise in a highly organised society or State. We pay equal respect to him, because he was Allah's Messenger; but that is not to say that his Message covers the same universal ground as that of al Mustafa. There is no reproach foranormal human being if he lives a normal human life; there is glory if he beautifies it and sets a nobler example of virtue than other men, as did al Mustafa.
1862 No Prophet performed any miracle or showed forth any "Signs," except as Allah willed. Allah's will (Mash'ah) is an All-Wise, universal Plan, which is not formed for the benefit of one tribe or millah or of one age or country (see also next verse). The greatest Miracle in history was and is the Qur'an. We can apprehend its beauty and grandeur today as much as did the people of al Mustafa's day-even more, as our collective knowledge of nature and of Allah's creation has increased.
1863 Kitab: I have translated "a Book (revealed)"; but it can also mean "a Law decreed" or "a Decree established." Ultimately the meaning is the same; for each age, according to Allah's wisdom, His Message is renewed (Cf. 34:4).
13:39
[ Original ]
يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ ۖ وَعِنْدَهُ أُمُّ الْكِتَابِ
[ Abdullah Yusuf Ali ]
Allah doth blot out or confirm what He pleaseth: with Him is the Mother of the Book.
Tafseer Commentary
1864 Umm al Kitab'. Mother of the Book: the original foundation of all revelation; the essence of Allah's Will and Law. (Cf. 3:7, n. 347, and 43:4).
13:40
[ Original ]
وَإِنْ مَا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ
[ Abdullah Yusuf Ali ]
Whether We shall show thee (within thy life-time) part of what we promised them or take to ourselves thy soul (before it is all accomplished),- thy duty is to make (the Message) reach them: it is our part to call them to account.
13:41
[ Original ]
أَوَلَمْ يَرَوْا أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا ۚ وَاللَّهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهِ ۚ وَهُوَ سَرِيعُ الْحِسَابِ
[ Abdullah Yusuf Ali ]
See they not that We gradually reduce the land (in their control) from its outlying borders? (Where) Allah commands, there is none to put back His Command: and He is swift in calling to account.
Tafseer Commentary
1865 In the Prophet's ministry at Makkah, the most stiff-necked opposition came from the sear and centre of power in Makkah. The humbler people-the fringe of Makkan society-came in readily, as also did some tribes round about Makkah. After the Hijrah there was a hard struggle between Makkah and Madinah, and at last the bloodless conquest of Makkah in 8 A. H. made the pagan structure finally collapse, though it had already been sapped to its foundations. So, generally, Truth finds easiest entrance through the humble and lowly, and not in the beginning at the headquarters of power, but in the fulness of time it makes its way everywhere with irresistible force.
13:42
[ Original ]
وَقَدْ مَكَرَ الَّذِينَ مِنْ قَبْلِهِمْ فَلِلَّهِ الْمَكْرُ جَمِيعًا ۖ يَعْلَمُ مَا تَكْسِبُ كُلُّ نَفْسٍ ۗ وَسَيَعْلَمُ الْكُفَّارُ لِمَنْ عُقْبَى الدَّارِ
[ Abdullah Yusuf Ali ]
Those before them did (also) devise plots; but in all things the master- planning is Allah's. He knoweth the doings of every soul: and soon will the Unbelievers know who gets home in the end.
13:43
[ Original ]
وَيَقُولُ الَّذِينَ كَفَرُوا لَسْتَ مُرْسَلًا ۚ قُلْ كَفَىٰ بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ
[ Abdullah Yusuf Ali ]
The Unbelievers say: "No messenger art thou." Say: "Enough for a witness between me and you is Allah, and such as have knowledge of the Book."
Tafseer Commentary
1867 The enemies of Islam have to acknowledge that Al Mustafa was a great and noble character, but they deny his Prophethood. He could point to his credentials from Allah in the work which he achieved, and the Qur'an which he brought.
1868 That is, those who have knowledge of revelation generally will recognise Allah's revelation in the Holy Qur'an. An alternative reading is "min 'indihi", which is written the same in Arabic, with only three vowel points different. If we adopt that, the last clause will be: "and from Him is (all) knowledge of the Book": i.e., 'as all knowledge of the Book comes from Allah, the Qur'an also bears witness to me.'
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