Surah 42. Ash-Shuraa

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Verses [Section]: 1-9[1], 10-19 [2], 20-29 [3], 30-53 [4]

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Quran Text of Verse 20-29مَنْWhoeverكَانَisیُرِیْدُdesiringحَرْثَ(the) harvestالْاٰخِرَةِ(of) the HereafterنَزِدْWe increaseلَهٗfor himفِیْinحَرْثِهٖ ۚhis harvestوَ مَنْAnd whoeverكَانَisیُرِیْدُdesiringحَرْثَ(the) harvestالدُّنْیَا(of) the worldنُؤْتِهٖWe give himمِنْهَاof itوَ مَاbut notلَهٗfor himفِیinالْاٰخِرَةِthe Hereafterمِنْanyنَّصِیْبٍ share اَمْOrلَهُمْfor themشُرَكٰٓؤُا(are) partnersشَرَعُوْاwho have ordainedلَهُمْfor themمِّنَofالدِّیْنِthe religionمَاwhatلَمْnotیَاْذَنْۢhas given permissionبِهِof itاللّٰهُ ؕAllahوَ لَوْ لَاAnd if notكَلِمَةُ(for) a wordالْفَصْلِdecisiveلَقُضِیَsurely, it (would have) been judgedبَیْنَهُمْ ؕbetween themوَ اِنَّAnd indeedالظّٰلِمِیْنَthe wrongdoersلَهُمْfor themعَذَابٌ(is a) punishmentاَلِیْمٌ painful تَرَیYou will seeالظّٰلِمِیْنَthe wrongdoersمُشْفِقِیْنَfearfulمِمَّاof whatكَسَبُوْاthey earnedوَ هُوَand itوَاقِعٌۢ(will) befallبِهِمْ ؕ[on] themوَ الَّذِیْنَAnd those whoاٰمَنُوْاbelieveوَ عَمِلُواand doالصّٰلِحٰتِrighteous deedsفِیْ(will be) inرَوْضٰتِflowering meadowsالْجَنّٰتِ ۚ(of) the Gardensلَهُمْfor themمَّا(is) whateverیَشَآءُوْنَthey wishعِنْدَwithرَبِّهِمْ ؕtheir LordذٰلِكَThatهُوَitالْفَضْلُ(is) the Bountyالْكَبِیْرُ the Great 42. Ash-Shuraa Page 486ذٰلِكَThatالَّذِیْ(is of) whichیُبَشِّرُAllah gives glad tidingsاللّٰهُAllah gives glad tidingsعِبَادَهُ(to) His slavesالَّذِیْنَthose whoاٰمَنُوْاbelieveوَ عَمِلُواand doالصّٰلِحٰتِ ؕrighteous deedsقُلْSayلَّاۤNotاَسْـَٔلُكُمْI ask youعَلَیْهِfor itاَجْرًاany paymentاِلَّاexceptالْمَوَدَّةَthe loveفِیamongالْقُرْبٰی ؕthe relativesوَ مَنْAnd whoeverیَّقْتَرِفْearnsحَسَنَةًany goodنَّزِدْWe increaseلَهٗfor himفِیْهَاthereinحُسْنًا ؕgoodاِنَّIndeedاللّٰهَAllahغَفُوْرٌ(is) Oft-Forgivingشَكُوْرٌ All-Appreciative اَمْOrیَقُوْلُوْنَ(do) they sayافْتَرٰیHe has inventedعَلَیaboutاللّٰهِAllahكَذِبًا ۚa lieفَاِنْBut ifیَّشَاِAllah (had) willedاللّٰهُAllah (had) willedیَخْتِمْHe would sealعَلٰی[over]قَلْبِكَ ؕyour heartوَ یَمْحُAnd Allah eliminatesاللّٰهُAnd Allah eliminatesالْبَاطِلَthe falsehoodوَ یُحِقُّand establishesالْحَقَّthe truthبِكَلِمٰتِهٖ ؕby His WordsاِنَّهٗIndeed, Heعَلِیْمٌۢ(is) All-Knowingبِذَاتِof whatالصُّدُوْرِ (is in) the breasts وَ هُوَAnd Heالَّذِیْ(is) the One Whoیَقْبَلُacceptsالتَّوْبَةَthe repentanceعَنْofعِبَادِهٖHis slavesوَ یَعْفُوْاand pardonsعَنِ[of]السَّیِّاٰتِthe evilوَ یَعْلَمُand He knowsمَاwhatتَفْعَلُوْنَۙyou do وَ یَسْتَجِیْبُAnd He answersالَّذِیْنَthose whoاٰمَنُوْاbelieveوَ عَمِلُواand doالصّٰلِحٰتِrighteous deedsوَ یَزِیْدُهُمْand increases (for) themمِّنْfromفَضْلِهٖ ؕHis Bountyوَ الْكٰفِرُوْنَAnd the disbelieversلَهُمْfor themعَذَابٌ(will be) a punishmentشَدِیْدٌ severe وَ لَوْAnd ifبَسَطَAllah extendsاللّٰهُAllah extendsالرِّزْقَthe provisionلِعِبَادِهٖfor His slavesلَبَغَوْاsurely they would rebelفِیinالْاَرْضِthe earthوَ لٰكِنْbutیُّنَزِّلُHe sends downبِقَدَرٍin (due) measureمَّاwhatیَشَآءُ ؕHe willsاِنَّهٗIndeed, Heبِعِبَادِهٖof His slavesخَبِیْرٌۢ(is) All-Awareبَصِیْرٌ All-Seer وَ هُوَAnd Heالَّذِیْ(is) the One Whoیُنَزِّلُsends downالْغَیْثَthe rainمِنْۢafterبَعْدِafterمَا[what]قَنَطُوْاthey have despairedوَ یَنْشُرُand spreadsرَحْمَتَهٗ ؕHis mercyوَ هُوَAnd Heالْوَلِیُّ(is) the Protectorالْحَمِیْدُ the Praiseworthy وَ مِنْAnd amongاٰیٰتِهٖHis Signsخَلْقُ(is the) creationالسَّمٰوٰتِ(of) the heavensوَ الْاَرْضِand the earthوَ مَاand whateverبَثَّHe has dispersedفِیْهِمَاin both of themمِنْofدَآبَّةٍ ؕ(the) creaturesوَ هُوَAnd Heعَلٰی(is) overجَمْعِهِمْtheir gatheringاِذَاwhenیَشَآءُHe willsقَدِیْرٌ۠All-Powerful

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Translation of Verse 20-29

(42:20) Whoever seeks the harvest of the Hereafter, We shall increase for him his harvest, and whoever seeks the harvest of this world, We shall give him thereof; but he will have no share in the Hereafter.³⁷

(42:21) Do they have any associates (of Allah) who have laid down for them a way pertaining to faith which Allah did not sanction?³⁸ But for the fact that a decree had already been made, the matter between them would have been decided once and for all. Surely a grievous chastisement awaits the wrong-doers.³⁹

(42:22) You will see the wrongdoers fearful of the consequence of their deeds which will certainly overtake them. But those who have faith and do good deeds will be in the meadows of the Gardens, wherein they shall have whatever they desire from their Lord; that is the great Bounty.

(42:23) That is the Bounty of which Allah gives tidings to His servants who have faith and do good deeds. Tell them, (O Prophet): “I do not ask you for any recompense for my work⁴⁰ except love towards kinsfolk.”⁴¹ Whoever does a good deed, We shall increase its merit for him. Surely Allah is Most Forgiving, Most Appreciative.⁴²

(42:24) Do they say: “He has forged a lie against Allah?”⁴³ If Allah so wanted He could seal up your heart.⁴⁴ Allah blots out falsehood and confirms the truth by His Words.⁴⁵ He is well aware of all the secrets hidden in the breasts (of people).⁴⁶

(42:25) He it is Who accepts repentance from His servants and forgives sins and knows all what you do,⁴⁷

(42:26) and answers the prayers of those who believe and do good deeds and bestows upon them even more out of His Bounty. As for those who deny (the Truth), a grievous chastisement awaits them.

(42:27) If Allah were to grant ample sustenance to His servants they would go about transgressing in the land. But He sends down in due measure whatever (sustenance) He wills. Surely He is Well-Aware and All-Seeing concerning matters that relate to His servants.⁴⁸

(42:28) He it is Who sends down the rain after they despair of it, spreading out His Mercy. He is the Protector, the Immensely Praiseworthy.⁴⁹

(42:29) And of His Signs is the creation of the heavens and the earth and the living creatures that He has spread out in them.⁵⁰ He has the power to bring them together when He so wills.⁵¹

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Commentary

37. The preceding verses draw attention to two facts which all of us observe all the time: first, that God’s bounties are universal; second, that His system of granting bounties to human beings does not follow a strictly uniform and invariable pattern. As we observe, some are granted more than others. The present verse also conveys another significant point. In the first place, there are numerous differences between the sustenance provided to people. Over and above that, there is also qualitative difference between the sustenance provided to those who seek the Hereafter, which is of one kind, while that provided to those who seek only the good of this world is of another kind.

This is a very important fact which should be fully grasped so as to assist one in determining one’s own attitude.

Those who strive for this world or for the Hereafter are likened to a farmer who works hard for a rich harvest. However, there is a world of difference between the intent and objective and general attitude of those who work for the harvest of the Hereafter and those who are concerned only with worldly gains. Accordingly, God has laid down that the result ' of their efforts will also be different. This despite the fact that the locale of their activity is the same — the world. As regards those who seek the harvest of the Hereafter, it has not been said that they will be denied worldly gains. They are bound to get their share of worldly goods, be it little or substantial. This, because all are God’s creatures and are hence entitled to His universal munificence that is shared by those who are good as well as those who are otherwise. God, moreover, gives them the glad tiding of rewards in the Hereafter. They will draw greater reward: ‘We shall increase for him his harvest.’ The more one works for the Hereafter, the more opportunities one gets for doing good, and in fact, the easier it is to do good. As one resolves to have recourse only to legitimate means to achieve good objectives, one is granted manifold increase in his means. One is not forced to resort to unfair means. Above all, one will be rewarded amply in the Hereafter where God may increase one’s reward many fold.

As for those who are not concerned about the Hereafter and strive only for worldly goods, God announces to them the following: (i) notwithstanding a person’s exertion, he cannot get all worldly goods. He will get only a share of those goods apportioned for him by God. (ii) He will receive only in this life what is destined for him, but will not receive anything in the Afterlife.

38. Shuraka’ does not denote in this context the associate gods whom the polytheists invoked, or those in whose names they made their offerings, or those to whom their rites of worship were devoted.

The obvious reference here is to those fellow human beings regarded as associates in God’s authority and sovereignty, to those who are generally obeyed, whose views and doctrines are faithfully followed, and whose standards are taken as norms. In religious, social, cultural, economic, legal and political life they are followed as if they constitute the shari‘ah which must be observed. This, however, is an alternate code of life, one which has been worked out in opposition to God’s shari’ah. In fact, this represents a way of life opposed to Divine faith. It is tantamount to the same polytheism that consists in prostrating before someone other than the One True God or invoking anyone besides Him. (For further details see al-Baqarah 2: 172 and 256; Al ‘Imran 3,n. 57, Towards Understanding the Qur’an, vol. I, p. 262; al-Nisa’ 4, n. 90, vol. IL, pp. 52-3; al-Ma’idah 5, nn. 1-5, vol. II, pp. 126-9 and 188-9; al-An‘am 6: 118-21 and 136-7; al-Tawbah 9,n. 31, vol. IL, p. 204; Yunus 10, nn. 60-1, vol. IV, pp. 44-6; Ibrahim 14, nn. 30-2, vol. IV, pp. 265-7; al-Nahl 16, nn. 14-16, vol. IV, pp. 371-2; al- Kahf 18: 52; Maryam 19, nn. 49-50, vol. V, p. 113; al-Qasas 28, n. 86, vol. VIL, pp. 239-40; Saba’ 34, n. 63, vol. IX, pp. 197-8 and Ya Sin 36, n. 53, vol. IX, pp. 268-9.)

39. This is tantamount to an act of blasphemy towards God. Had God not preordained that the matter will be resolved on the Day of Judgement, God’s scourge would have overtaken everyone who introduces a new religion on His earth. Likewise, those who prefer man-made isms to God’s prescribed faith would also have been annihilated.

40. This refers to the Prophet's efforts to protect people from God’s punishment and to make them worthy of admission to Paradise.

41. The Prophet (peace be on him) does not seek any worldly reward except ‘love towards kinsfolk’ (qurba). This word, qurba, has variously been interpreted by the Qur’anic exegetes. Some consider it to mean ties of kinship. Accordingly, they take the verse to mean that the Prophet (peace be on him) does not seek any recompense for his mission. However, he wants the Quraysh at least to give due consideration to his ties of kinship.

What would have been appropriate for them was to accept the Prophet's call and join hands with him. However, the irony is that the Quraysh are more hostile to his mission than the rest of the Arabs. This is ‘Abd Allah ibn ‘Abbas’s interpretation which has been narrated by several chains of transmission by Ahmad ibn Hanbal, Musnad; Bukhari, Kitab Tafsir al- Qur'an, Bab Qawlihi: ‘Illa al-Mawaddah fi al-Qurba’; Muslim, Kitab al-Jihad wa al-Siyar, Bab al-Nisa’ al-Ghaziyat Yurdakh lahunna wa la Yusham; Tirmidhi, Kitab Tafsir al-Qur’an ‘an Rasul Allah Salla Allah ‘alayhi wa Sallam; Tabari, Tafsir, comments on Surah al-Shura 42: 23; al-Tabarani, al-Mu ‘jam al-Kabir, narrated by ‘Abd Allah ibn ‘Abbas; al-Bayhaqi, al-Sunan al-Kubra, Kitab al-Siyar, Bab al-‘Abid wa al-Nisa’ wa al-Sibyan Yahduruna al-Wuq‘ah; Ibn Sa‘d, Kitab al-Tabaqat al-Kubra, Dhikr Man Intama ilayhi Rasul Allah Salla Allah ‘alayhi wa Sallam and others. The same view is shared by Mujahid.

‘Ikrimah, Qatadah, al-Suddi, Abu Malik, ‘Abd al-Rahman ibn Zayd, Dahhak, ‘Ata’ ibn Dinar and other leading Qur’anic scholars. (See also Tabari, Tafsir, comments on Surah al-Shura 42: 23.) The other group of scholars, however, interprets qurba in the sense of nearness. For them, the verse means: ‘I do not seek any other reward for this mission except that you develop a desire to gain nearness with God,’ (Tabari, Tafsir, comments on Surah al-Shura 42: 23.) In other words, their reform will constitute his wages. This is the view of al-Hasan al-Basri, which, according to a report, is also endorsed by Qatadah. (Tabari, Tafsir, comments on Surah al-Shura 42: 23.) Al-Tabarani attributes this to ‘Abd Allah ibn ‘Abbas. Almost the same point is made in the Qur’an as well: ‘Say to them (O Muhammad): “I ask of you no reward for my work. My only reward is that whosoever wills may follow the way leading to his Lord”,’ (al-Furgan 25: 57.) Yet another group of scholars interprets the word qurba to denote kinsfolk, and explains the verse to mean the following: the Prophet (peace be on him) declares that he seeks nothing in return for performing his mission except that he wants people to love his kinsfolk, (Tabari, Tafsir, comments on Surah al-Shura 42: 23.) For them, all the members of ‘Abd al-Muttalib’s family were his relatives. Some, however, restrict qurba only to ‘Ali, Fatimah and their children. Sa‘id ibn Jubayr and ‘Amr ibn Shu‘ayb ' are credited with this view, (Tabari, Tafsir, comments on Surah al-Shura 42: 23.) Some reports ascribe the same view to ‘Abd Allah ibn ‘Abbas and ‘Ali ibn al-Husayn, (Tabari, Tafsir, comments on Surah al-Shura 42: 23.) Nonetheless, the above interpretation is not acceptable for many reasons. First of all, at the time of the revelation of this Surah in Makkah, ‘Fatimah was not yet ‘Ali’s wife, and obviously, therefore, they had no children. Furthermore, all members of ‘Abd al-Muttalib’s family were not the Prophet’s supporters. Some of them had openly joined the opposite camp. Abu Lahab’s hostility towards the Prophet (peace be on him) was known to all. Moreover, ‘Abd al-Muttalib’s family members alone did not represent the Prophet's kinsfolk. He was related to almost all the families of the Quraysh through his mother, his father and his wife, Khadijah. He had some of his sincere supporters who belonged to one or other of those families. Hence, the Prophet (peace be on him) could not have singled out ‘Abd al-Muttalib’s family members as his relatives and asked that love and affection be shown to them. Furthermore, a Prophet addresses people from a very high pedestal and it is not quite consistent with his august office to ask people to show love and affection towards his kinsfolk. The Qur’anic account of the Prophets clearly indicates that none of them ever asked any reward for their people on account of his mission. Rather, all of them declared that their wages rest with God alone. (Yunus 10: 72; Hud 11: 29 and 59 and al-Shu‘ara’ 26: 109, 127, 145, 164 and 180). In Surah Ya Sin, a criterion has been given to test a Prophet's truthfulness and this is absolute selflessness (Ya Sin 36: 21). At several places, the Qur’an directs the Prophet Muhammad (peace be on him) to declare that he is not after any reward for his work. (See al-An‘am 6: 90; Yusuf 12: 104; al-Mu’minun 23: 72; al-Furqan 25: 57; Saba’ 34: 47; Sad 38: 86; al-Tur 52: 40 and al-Qalam 68: 46.) It is inconceivable that notwithstanding these instructions to the Prophet (peace be on him) he would ask for the kind of reward for his work mentioned above. Nor does this fit in with the context either. For the verse is addressed to the unbelievers, not to Muslims. The entire discourse is directed at them and the same continues in the verses that follow: The Prophet (peace be on him) could not obviously ask for any reward from his opponents. One expects some return only from those who appreciate one’s work. The Makkan unbelievers did not endorse his mission at all and were in fact out to harm him, even mortally.

42. As distinct from those who are willful culprits of disobedience, God treats those who try to follow the course of goodness as follows: (i) God makes them even better than they deserve by dint of their effort. (ii) He overlooks their lapses; and (iii) encourages them by amply rewarding them even for their modest achievements.

43. The verse, couched in the interrogative form, is permeated with a strong note of reproach. The Makkan unbelievers were so brazen that they felt no qualm of conscience in accusing the Prophet (peace be on him) of having ascribed lies to God. They accused him of composing the Qur’an himself and then falsely claiming that it was from God.

44. Such big lies are uttered only by those whose hearts are sealed.

God could, if He so willed, include them in the same category. However, out of His Mercy He has kept them in a category separate from them.

This rejoinder contains a strong satire against those who made false accusations against the Prophet (peace be on him). They are guilty of considering the Prophet (peace be on him) to be one of those who would resort to any falsehood for personal gain. Misled by the same notion, they charge him with inventing lies. However, as distinct from those whose hearts God had sealed, He was kind to them insofar as He did not seal their hearts.

45. Itis part of Divine dispensation that falsehood does not flourish and that truth eventually triumphs. The Prophet (peace be on him) is, therefore, instructed not to pay any attention to the false charges levelled by the Makkan unbelievers. This storm of opposition will soon subside and the truth of the Prophet's teaching will become crystal clear.

46. God is well aware of all the allegations hurled against the Prophet (peace be on him). God also knows the motives behind the concerted effort to browbeat the Prophet (peace be on him).

47. The previous verse, which consisted of a stern warning to the unbelievers, is followed by the present verse which exhorts them to repent. The verse, thus, asks them by implication: why are you incurring God’s further wrath by hurling absolutely false accusations against the Prophet (peace be on him)? However, since God is All-Pardoning, if they give up their misdeeds and repent, He will forgive them. This because repentance itself means man’s feeling regretful at his misdeeds, coupled with a firm resolve to give them up and never repeat them. In fact, true repentance also requires that one should make repairs for any harm that one might have caused any person. One is required to try one’s best to make repairs, and where this is not possible, one should implore God’s forgiveness and constantly strive to remove the dark spot from one’s life-record by superogatory acts of goodness and charity. Let it be clear, however, that the word repentance can apply only to that act which is accompanied by a desire to please God. For abandoning any evil acts, if done for any other consideration, is not reckoned as repentance.

48. In view of the context in which this verse occurs, it seems to point out the basic reason of the rebellious stance of the Makkan unbelievers.

Compared to the superpowers of the time — the Romans and the Persians — they counted for nothing. Were the Quraysh to be viewed in comparison with their neighboring countries, they were a backward people engaged in petty trading. They were, no doubt, materially better off than the other tribes of Arabia. But this had made them so proud and arrogant that they were not prepared even to listen to the Prophet (peace be on him). The chiefs of their tribes considered it below their dignity even to consider the proposition of his being their guide, one whom they should follow.

It is against this background that the Qur’an points out that if God had thrown the doors of sustenance wide open for them — thanks to their pettiness — they would have totally lost their poise and balance. They are being granted sustenance only to that extent that will keep them within some reasonable limits. In substance, the same point is also made in the following verses: al-Tawbah 9: 68 and 70; al-Kahf 18: 32 and 42; al-Qusas 28: 75 and 82; al-Rum 30: 9; Saba’ 34: 34 and 36 and al-Mu’min 40: 82 and 85.

49. Here wali signifies the Being Who looks after the needs of all His creatures, One Who has taken it upon Himself to meet all their needs.

50. That is, in both the heavens and the earth. This clearly indicates that life is not confined to earth, and that living beings are found on other planets as well.

51. God is capable of bringing His creatures back to life. In other words, in the same way that God has spread out His living creatures, He also has the power ‘to bring them together’. In short, it is altogether wrong to think that those who were alive once cannot be brought back to life by the act of Resurrection.