وَ مَاۤ And whatever اَصَابَكُمْ befalls you مِّنْ of مُّصِیْبَةٍ (the) misfortune فَبِمَا (is because) of what كَسَبَتْ have earned اَیْدِیْكُمْ your hands وَ یَعْفُوْا But He pardons عَنْ [from] كَثِیْرٍؕ much وَ مَاۤ And not اَنْتُمْ you بِمُعْجِزِیْنَ (can) escape فِی in الْاَرْضِ ۖۚ the earth وَ مَا and not لَكُمْ for you مِّنْ besides دُوْنِ besides اللّٰهِ Allah مِنْ any وَّلِیٍّ protector وَّ لَا and not نَصِیْرٍ any helper 42. Ash-Shuraa Page 487 وَ مِنْ And among اٰیٰتِهِ His Signs الْجَوَارِ (are) the ships فِی in الْبَحْرِ the sea كَالْاَعْلَامِؕ like [the] mountains اِنْ If یَّشَاْ He wills یُسْكِنِ (He) can cause to become still الرِّیْحَ the wind فَیَظْلَلْنَ then they would remain رَوَاكِدَ motionless عَلٰی on ظَهْرِهٖ ؕ its back اِنَّ Indeed فِیْ in ذٰلِكَ that لَاٰیٰتٍ surely (are) Signs لِّكُلِّ for everyone صَبَّارٍ patient شَكُوْرٍۙ (and) grateful اَوْ Or یُوْبِقْهُنَّ He could destroy them بِمَا for what كَسَبُوْا they have earned وَ یَعْفُ but He pardons عَنْ [from] كَثِیْرٍؗ much وَّ یَعْلَمَ And may know الَّذِیْنَ those who یُجَادِلُوْنَ dispute فِیْۤ concerning اٰیٰتِنَا ؕ Our Signs مَا (that) not لَهُمْ for them مِّنْ any مَّحِیْصٍ place of refuge فَمَاۤ So whatever اُوْتِیْتُمْ you are given مِّنْ of شَیْءٍ a thing فَمَتَاعُ (is) but a passing enjoyment الْحَیٰوةِ (for) the life الدُّنْیَا ۚ (of) the world وَ مَا But what عِنْدَ (is) with اللّٰهِ Allah خَیْرٌ (is) better وَّ اَبْقٰی and more lasting لِلَّذِیْنَ for those who اٰمَنُوْا believe وَ عَلٰی and upon رَبِّهِمْ their Lord یَتَوَكَّلُوْنَۚ put (their) trust وَ الَّذِیْنَ And those who یَجْتَنِبُوْنَ avoid كَبٰٓىِٕرَ (the) greater الْاِثْمِ sins وَ الْفَوَاحِشَ and the immoralities وَ اِذَا and when مَا and when غَضِبُوْا they are angry هُمْ they یَغْفِرُوْنَۚ forgive وَ الَّذِیْنَ And those who اسْتَجَابُوْا respond لِرَبِّهِمْ to their Lord وَ اَقَامُوا and establish الصَّلٰوةَ ۪ prayer وَ اَمْرُهُمْ and their affairs شُوْرٰی (are conducted by) consultation بَیْنَهُمْ ۪ among them وَ مِمَّا and from what رَزَقْنٰهُمْ We have provided them یُنْفِقُوْنَۚ they spend وَ الَّذِیْنَ And those who اِذَاۤ when اَصَابَهُمُ strikes them الْبَغْیُ tyranny هُمْ they یَنْتَصِرُوْنَ defend themselves وَ جَزٰٓؤُا (The) recompense سَیِّئَةٍ (of) an evil سَیِّئَةٌ (is) an evil مِّثْلُهَا ۚ like it فَمَنْ But whoever عَفَا pardons وَ اَصْلَحَ and makes reconciliation فَاَجْرُهٗ then his reward عَلَی (is) on اللّٰهِ ؕ Allah اِنَّهٗ Indeed He لَا (does) not یُحِبُّ like الظّٰلِمِیْنَ the wrongdoers وَ لَمَنِ And surely whosoever انْتَصَرَ defends himself بَعْدَ after ظُلْمِهٖ he has been wronged فَاُولٰٓىِٕكَ then those مَا not عَلَیْهِمْ (is) against them مِّنْ any سَبِیْلٍؕ way اِنَّمَا Only السَّبِیْلُ the way عَلَی against الَّذِیْنَ those who یَظْلِمُوْنَ oppress النَّاسَ the people وَ یَبْغُوْنَ and rebel فِی in الْاَرْضِ the earth بِغَیْرِ without الْحَقِّ ؕ right اُولٰٓىِٕكَ Those لَهُمْ for them عَذَابٌ (is) a punishment اَلِیْمٌ painful وَ لَمَنْ And whoever صَبَرَ (is) patient وَ غَفَرَ and forgives اِنَّ indeed ذٰلِكَ that لَمِنْ (is) surely of عَزْمِ matters of determination الْاُمُوْرِ۠ matters of determination وَ مَنْ And whoever یُّضْلِلِ Allah lets go astray اللّٰهُ Allah lets go astray فَمَا then not لَهٗ for him مِنْ any وَّلِیٍّ protector مِّنْۢ after Him بَعْدِهٖ ؕ after Him وَ تَرَی And you will see الظّٰلِمِیْنَ the wrongdoers لَمَّا when رَاَوُا they see الْعَذَابَ the punishment یَقُوْلُوْنَ saying هَلْ Is اِلٰی (there) for مَرَدٍّ return مِّنْ any سَبِیْلٍۚ way 42. Ash-Shuraa Page 488 وَ تَرٰىهُمْ And you will see them یُعْرَضُوْنَ being exposed عَلَیْهَا to it خٰشِعِیْنَ humbled مِنَ by الذُّلِّ disgrace یَنْظُرُوْنَ looking مِنْ with طَرْفٍ a glance خَفِّیٍ ؕ stealthy وَ قَالَ And will say الَّذِیْنَ those who اٰمَنُوْۤا believed اِنَّ Indeed الْخٰسِرِیْنَ the losers الَّذِیْنَ (are) those who خَسِرُوْۤا lost اَنْفُسَهُمْ themselves وَ اَهْلِیْهِمْ and their families یَوْمَ (on the) Day الْقِیٰمَةِ ؕ (of) the Resurrection اَلَاۤ Unquestionably! اِنَّ Indeed الظّٰلِمِیْنَ the wrongdoers فِیْ (are) in عَذَابٍ a punishment مُّقِیْمٍ lasting وَ مَا And not كَانَ will be لَهُمْ for them مِّنْ any اَوْلِیَآءَ protector یَنْصُرُوْنَهُمْ (who) will help them مِّنْ besides دُوْنِ besides اللّٰهِ ؕ Allah وَ مَنْ And whom یُّضْلِلِ Allah lets go astray اللّٰهُ Allah lets go astray فَمَا then not لَهٗ for him مِنْ any سَبِیْلٍؕ way اِسْتَجِیْبُوْا Respond لِرَبِّكُمْ to your Lord مِّنْ before قَبْلِ before اَنْ [that] یَّاْتِیَ comes یَوْمٌ a Day لَّا (there is) no مَرَدَّ averting لَهٗ for it مِنَ from اللّٰهِ ؕ Allah مَا Not لَكُمْ (is) for you مِّنْ any مَّلْجَاٍ refuge یَّوْمَىِٕذٍ (on) that Day وَّ مَا and not لَكُمْ for you مِّنْ any نَّكِیْرٍ denial فَاِنْ Then if اَعْرَضُوْا they turn away فَمَاۤ then not اَرْسَلْنٰكَ We have sent you عَلَیْهِمْ over them حَفِیْظًا ؕ (as) a guardian اِنْ Not عَلَیْكَ (is) on you اِلَّا except الْبَلٰغُ ؕ the conveyance وَ اِنَّاۤ And indeed اِذَاۤ when اَذَقْنَا We cause to taste الْاِنْسَانَ [the] man مِنَّا from Us رَحْمَةً Mercy فَرِحَ he rejoices بِهَا ۚ in it وَ اِنْ But if تُصِبْهُمْ befalls them سَیِّئَةٌۢ evil بِمَا for what قَدَّمَتْ have sent forth اَیْدِیْهِمْ their hands فَاِنَّ then indeed الْاِنْسَانَ [the] man كَفُوْرٌ (is) ungrateful لِلّٰهِ To Allah مُلْكُ (belongs the) dominion السَّمٰوٰتِ (of) the heavens وَ الْاَرْضِ ؕ and the earth یَخْلُقُ He creates مَا what یَشَآءُ ؕ He wills یَهَبُ He grants لِمَنْ to whom یَّشَآءُ He wills اِنَاثًا females وَّ یَهَبُ and He grants لِمَنْ to whom یَّشَآءُ He wills الذُّكُوْرَۙ [the] males اَوْ Or یُزَوِّجُهُمْ He grants them ذُكْرَانًا males وَّ اِنَاثًا ۚ and females وَ یَجْعَلُ and He makes مَنْ whom یَّشَآءُ He wills عَقِیْمًا ؕ barren اِنَّهٗ Indeed He عَلِیْمٌ (is) All-Knower قَدِیْرٌ All-Powerful وَ مَا And not كَانَ is لِبَشَرٍ for any human اَنْ that یُّكَلِّمَهُ Allah should speak to him اللّٰهُ Allah should speak to him اِلَّا except وَحْیًا (by) revelation اَوْ or مِنْ from وَّرَآئِ behind حِجَابٍ a veil اَوْ or یُرْسِلَ (by) sending رَسُوْلًا a Messenger فَیُوْحِیَ then he reveals بِاِذْنِهٖ by His permission مَا what یَشَآءُ ؕ He wills اِنَّهٗ Indeed, He عَلِیٌّ (is) Most High حَكِیْمٌ Most Wise 42. Ash-Shuraa Page 489 وَ كَذٰلِكَ And thus اَوْحَیْنَاۤ We have revealed اِلَیْكَ to you رُوْحًا an inspiration مِّنْ by اَمْرِنَا ؕ Our Command مَا Not كُنْتَ did you تَدْرِیْ know مَا what الْكِتٰبُ the Book (is) وَ لَا and not الْاِیْمَانُ the faith وَ لٰكِنْ But جَعَلْنٰهُ We have made it نُوْرًا a light نَّهْدِیْ We guide بِهٖ with it مَنْ whom نَّشَآءُ We will مِنْ of عِبَادِنَا ؕ Our slaves وَ اِنَّكَ And indeed you لَتَهْدِیْۤ surely guide اِلٰی to صِرَاطٍ (the) path مُّسْتَقِیْمٍۙ straight صِرَاطِ (The) path اللّٰهِ (of) Allah الَّذِیْ the One لَهٗ to Whom مَا (belongs) whatever فِی (is) in السَّمٰوٰتِ the heavens وَ مَا and whatever فِی (is) in الْاَرْضِ ؕ the earth اَلَاۤ Unquestionably اِلَی To اللّٰهِ Allah تَصِیْرُ reach الْاُمُوْرُ۠ all affairs
(42:30) Whatever misfortune befalls you is a consequence of your own deeds. But much of it He forgives.52
(42:31) You cannot frustrate Him in the earth; you have no protector nor helper against Allah.
(42:32) And of His Signs are the ships that sail in the sea like mountains.
(42:33) If He so wills, He can cause the winds to become still so that they will remain motionless on its surface. Surely there are many Signs in this for those who are wont to be steadfast and give thanks.53
(42:34) He may, while forgiving much of the sins of those that ride these ships, drown them on account of some of their misdeeds.
(42:35) Then those who wrangle about Our Signs will come to know that there is no escape for them.54
(42:36) That which has been given to you is only the wherewithal of the transient life of this world.55 But that which is with Allah is better and more enduring56 for those who believe and put their trust in their Lord;57
(42:37) who eschew grave sins and shameful deeds,58 and whenever they are angry, forgive;59
(42:38) who obey their Lord60 and establish Prayer; who conduct their affairs by consultation,61 and spend out of what We have bestowed upon them;62
(42:39) who, when a wrong is done to them, seek its redress.63
(42:40) The recompense64 of evil is evil the like of it.65 But he who forgives and makes amends, his reward lies with Allah.66Surely He does not love the wrong-doers.67
(42:41) There is no blame against him who avenges himself after he has been wronged.
(42:42) Blame attaches only to those who subject people to wrong and commit excesses on earth. A painful chastisement awaits them.
(42:43) But he who patiently endures and forgives, that is a conduct of great resolve.68
(42:44) He whom Allah lets go astray, none after Him can be his protector.69 You will see that when the wrong-doers observe the chastisement, they will exclaim: “Is there any way to go back?”70
(42:45) You shall see them, as they are brought face to face with the chastisement, in a state of abject humiliation, looking with a furtive glance.71 But the believers will say: “Surely the true losers are they who lose themselves and their kindred on the Day of Resurrection.” Lo, the wrong-doers will be in an enduring torment.
(42:46) They shall have no protectors to help them against Allah. For he whom Allah causes to go astray will have no way to save himself.
(42:47) Accept the command of your Lord before there comes a Day from Allah that cannot be averted.72 On that Day there shall be no shelter for you, and none may change your predicament.73
(42:48) (O Prophet), if they turn away from the Truth, know that We did not send you to them as their overseer.74 Your task is only to convey (the Message). Indeed when We give man a taste of Our Mercy, he exults in it. But if any misfortune afflicts them on account of their deeds, man is utterly ungrateful.75
(42:49) The dominion of the heavens and the earth belongs to Allah.76 He creates whatever He pleases. He grants females to whomever He pleases and males to whomever He pleases,
(42:50) or grants them a mix of males and females, and causes whomever He pleases to be barren. He is All- Knowing, All-Powerful.77
(42:51) It78 is not given to any human being that Allah should speak to him except through revelation,79 or from behind a veil,80 or that a messenger (an angel) be sent to him who reveals to him by Allah's leave whatever He wishes.81 He is All-High, Most Wise.82
(42:52) Even so We revealed to you, (O Prophet), a spirit by Our command.83 (Ere to that) you knew neither what the Book nor what the faith was.84 But We made that spirit a light whereby We guide those of Our servants whom We please to the Right Way. Surely you are directing people to the Right Way,
(42:53) the Way of Allah, to Whom belongs the dominion of all that is in the heavens and the earth. Lo, it is to Allah that all things ultimately revert.85
52. Let it be clear that this Qur’anic passage does not aim to explain the basic cause of all woes of mankind. What is said here is clearly addressed to those who were guilty of disbelief and disobedience in Makkah. They are being told that should God have taken them to task for their misdeeds, they would not have been left alive. They have, however, been afflicted with some calamities. (The allusion is presumably to the famine which had then overtaken the Makkans). These calamities stand out as a warning.
They should realize their utter helplessness in face of God against Whom they had rebelled. Now, can those whom they take as their patrons and lords avail them if God’s wrath strikes them? As for true believers, they are governed by another set of Divine laws.
They, too, encounter hardships and calamities. These, however, expiate their sins and lapses. The Prophet (peace be on him) said: ‘As to the sorrow, grief, suffering and hardships afflicting a Muslim, even it be the pricking of a thorn, it serves as expiation for his lapses. God has devised this arrangement.’ (Bukhari, Kitab al-Marda, Bab ma Ja’a ft Kaffarat al-Marad and Muslim, Kitab al-Birr wa al-Silah wa al-Adab, Bab Thawab al-Mu'min fima Yusibuhu min Marad aw Huzn aw nahw Dhalika hatta al-Shawkah Yushakuha.) As to the hardships which a believer faces in the cause of upholding the Word of God, these are means for his exaltation. There is no basis assume that these are indicative of God’s punishment for his sins.
53. “Those who are wont to be steadfast and give thanks’ refers to those who exercise self-restraint and faithfully serve God both in the states of adversity and of prosperity; not to those who, by the very first flush of prosperity, lose their poise and allow themselves to forget their true position and become rebellious towards God and oppressive towards His creatures. Also, when they encounter adversity, they become utterly desperate and resort to all kinds of petty acts. Rather, it is, those ‘who give thanks’ to God, who attribute their success to Him, who never fail — no matter how high they ride on the crest of good fortune - to consider it all to be God’s favor rather than the result of their inherent excellence. It is they who, when they find themselves in truly woeful conditions, their mind remains conscious of the blessings they have enjoyed rather than of the deprivations they may have suffered. Thus such people continue to thank God both in adversity and prosperity, and do so both by their tongues and from their hearts.
54. As part of their trade journeys, the Quraysh visited Abyssinia and the coastal regions of Africa. They undertook these voyages and crossed the turbulent Red Sea on sailing ships and boats. Now, the Red Sea is very hazardous for navigation, especially because it is often stormy and also abounds in submarineous rocks which imperil navigation. Thus, based on their experience, the Quraysh were in a good position to appreciate the state depicted here.
55. What has been given to man is the ‘wherewithal of transient life’ rather than something that ought to puff him up with pride and cause him to exult. Thus, no matter how abundant the riches of the world available to a person, they are still meagre and transient. At the most, he will avail it for a number of years and will then leave it behind and go ahead empty-handed. Practically speaking, a man is able to avail only a tiny portion of his wealth while most of the time it only adorns account books and ledgers. How wise is it to exult at possessing such wealth for a person who understands the reality and true worth of this wealth and, for that matter, of the world itself?
56. By contrast, the bounties of the Hereafter are of an excellent nature, both qualitatively and quantitatively. Furthermore, they are not ephemeral but everlasting.
57. To repose trust in God is stated here as an essential requisite of faith as well as a necessary condition of success in the Hereafter. ‘Reposing trust in God’ means the following: (i) That one should completely confide in God’s Guidance and be fully cognizant that knowledge about Reality, the principles of morality, the prescribed limits of what is lawful and what is unlawful, and the rules laid down to order and regulate human life are based on truth and lead to man’s success and felicity. (ii) Instead of trusting one’s own ability and competence and resources or of any others than God, one should rely on God and be fully persuaded of the truth that success depends wholly upon God's help and support, which one can earn only by observing God’s laws and by keeping one’s eyes firmly fixed on seeking God’s pleasure and working within the limits laid down by Him. (iii) Likewise, one should have firm faith in God’s promises made to those who believe and do good and devote themselves to the cause of Truth rather than falsehood. While reposing faith in these promises, believers should spurn any gain which might accrue from following wrong paths. By the same token, they should patiently bear all losses and hardships which they may have to face in consequence of upholding the Truth. Without such trust in God, one cannot obtain the glorious rewards which God has promised to believers.
58. For further details see, al-Nisa’ 4, nn. 53-4, Towards Understanding the Qur’an,vol. IL, pp. 32-5; al-An‘am 6, nn. 130-1, vol. IL, pp. 291-2; al-Nahl 16, n. 89, vol. IV, pp. 358-9; and al-Najm 53: 32.
59. Believers are not easily enraged and irritated; rather, they exercise restraint and are cool-minded. They are not revengeful either; rather, they overlook the excesses committed by others and keep good control over their anger. This, according to the Qur’an, is one of the best traits of a human being, (Al ‘Imran 3: 134.) It is projected as one of the main reasons for the Prophet's resounding success, (Al ‘Imran 3: 159.) ‘A’ishah relates that: ‘The Prophet (peace be on him) never took revenge on personal grounds. He enforced punishment only when some Divine command was violated.’ (Bukhari, Kitab al-Adab, Bab Qawl al-Nabi Salla Allah ‘alayhi wa Sallam: ‘Yassiru wa la Tuassiru’ wa Kana Yuhibb al-Takhfif wa al-Yusr ‘ala al-Nas; and Muslim, Kitab al-Fada’il, Bab Muba‘adatihi Salla Allah ‘alayhi wa Sallam li al-atham wa Ikhtiyarihi min al-Mubah Ashalahu wa Intiqamihi li Allah ‘ind Intihak Hurumitih).
60. They respond wholeheartedly to God’s call and are forthwith ready to attend to the tasks to which He invites them.
61. That the believers establish Prayers and conduct their affairs through consultation is highlighted as one of their excellent traits. The directive to conduct their affairs through consultation also occurs in Al ‘Imran (3: 159). Little wonder, then, that mutual consultation is an important characteristic of Islamic polity. It only betrays a person’s affinity to Ignorance (jahiliyah) if he were to insist on deciding collective issues without taking others into confidence. In fact, it also-amounts to an infraction of the norm laid down by God. On studying why Islam places such emphasis on mutual consultation, the following three points stand out: (1) If one arbitrarily decides something which concerns others, it is tantamount to committing excesses against them and no one has the right to act high-handedly in matters of common interest. Justice requires that all persons concerned with the matter should be consulted while taking a decision. If the issue relates to a very large number of people, their representatives should be taken into confidence.
(2) Any person who acts arbitrarily on public issues and disdainfully disregards others does so either to serve his personal interests or out of arrogance. Both these traits are morally reprehensible.
A true believer cannot possess either of them. For he is not so selfish as to usurp others’ rights in order to appropriate for himself unlawful gains. Nor is he so arrogant as to consider himself all-knowing and all-wise.
(3) It is a huge responsibility to adjudge others’ interests. A God-fearing person realizes the tremendous burden of His accountability to God. At times, he is deterred by this thought from accepting positions of responsibility. However, those negligent of God and the Hereafter have the audacity to take up any assignment. A God-conscious person who is all along cognizant of the Hereafter is bound to consult those who have an interest in the decision making of a question, or at least consult their representatives. For this may help in arriving at a sound and just decision. Even if an inadvertent mistake is committed, any specific individual cannot be faulted on that count.
These three considerations underlie the Islamic teachings with regard to mutual consultation as a requirement of Islam’s broader ethical code of conduct. Any deviation from this norm is a major moral flaw which Islam does not condone.
The Islamic way of life presupposes mutual consultation at every level, both minor and major. Domestic issues should be decided together by husband and wife, and as children come of age, they should also be consulted.
Family matters may be best resolved by taking into consideration the opinion of all adults. As for issues concerning a tribe or professional fraternity or town, or city, if all relevant people cannot be consulted, their representatives should settle matters in an acceptable manner.
The affairs of the state should be decided by the head of the state who should be appointed by the consent of all. He should draw upon the suggestions of truly representative advisors. He should hold office only for as long as he enjoys the confidence of his people. An honest, pious person cannot aspire or try to cling to his office if he forfeits without having the confidence of the public. Nor can he ever resort to fraudulent practices to keep occupying his office by force and coerce people into pledging their allegiance to him. He should not pick advisors who simply suit him. Rather, they should be independently minded, sincere people who are trusted by others. Only a dishonest person has recourse to unfair means. He may put up a facade of mutual consultation while he acts totally against its spirit. By so doing, he tries to deceive both God and the public. Needless to add, God cannot be deceived. Nor can the public be so misguided that they will fail to discern his misappropriations or accept him at his face value.
In terms of its nature and essence, the Quranic directive for mutual consultation calls for the following: (i) People should enjoy full freedom of expression in matters concerning their rights and interests. They should be fully informed as regards how their affairs are decided. People should also be free to check the performance of those who hold the reins of responsibility and to admonish them if they commit lapses.
They should also be authorized to replace their rulers if the latter do not mend their ways. It is the height of injustice and deceit to gag and coerce people and keep them in the dark. Such malpractices are grossly contrary to the spirit of mutual consultation. (ii) People entrusted with running collective affairs should be appointed with the consent of the people. Their consent should be free and independent. Any public consent, if secured fraudulently or forcibly or if it is bought by money, is no consent at all.
Anyone who uses any of those unfair means is not fit to be the head of the state. Only he who is selected willingly by the public is entitled to this position. (iii) That the ruler should appoint only those people to advise him who enjoy public confidence. Those who appropriate this position for themselves by coercion, money, falsehood, deceit or misguiding people cannot be called their representatives. (iv) That those who are consulted should express their views to the best of their knowledge and in consonance with their conscience. They should be free to state their views clearly. If they are compelled into giving opinions which are against their conscience owing to any pressure, fear or incentive or because of group identity, it amounts to treachery, which runs counter to the underlying spirit of mutual consultation. (v) That the opinion arrived fat by consensus or majority vote of the consultative assembly should be accepted. For, if one acts in total disregard of the consultation offered, it renders the whole process useless. The Qur’an categorically states that mutual consultation should be the basis of running public affairs. The consensus or majority view should, therefore, be the deciding factor. God not only directs Muslims that' consultation be carried out in their affairs, but we find this as an observation about Muslim communal life that their mutual affairs are settled by consultation. It is, therefore, necessary that the suggestions enjoying public support be carried out.
It should be clear that the above mechanism of consultation is not characterized by absolute power and authority in terms of deciding the affairs of the Muslim community. Consultation is confined to the limits fixed by God’s Law. The standing principle is that it is God Who decides matters on which Muslims have disagreements. Muslims are, therefore, obliged to turn, in the first place, to God and His Messenger in all their affairs. Going by this important proviso, it should be clearly understood that Muslims may carry out consultation after ascertaining the thrust and implications of a Divine command. However, they cannot overrule or alter what has already been decided by God and His Messenger.
62. This carries the following three meanings: (i) That they spend out of the sustenance granted to them by God; that they do not turn to unlawful earnings to meet their expenses. (ii) That they do not hoard the sustenance bestowed on them by God; rather, they feel no inhibition in spending it. (iii) That they also spend of what is granted to them in God’s cause. They do not keep it exclusively for their own use.
The Qur’an brands only lawful, wholesome sustenance as that which is bestowed by God. What is grabbed unlawfully does not represent the sustenance bestowed upon a person by God. Moreover, the sustenance bestowed by God should be expended, rather than stingily retained for one’s strictly personal use. The Qur‘anic directive to spend also covers one’s expenditure in the cause of God. Those who spend along the above lines will receive ample reward in the Hereafter for spending out of what.
God had bestowed on them.
63. This is also another excellent quality of believers they are not easy prey for tyrants and oppressors. If they are tender-hearted and of forgiving disposition, then this is not because of their weakness for they have not been trained to live with the abject meekness of hermits and world-renouncing recluses. Such is their character that if those who are weaker than them commit an excess against them, they are likely to gracefully wink at it. On the contrary, if a power-drunk and arrogant person engages in high-handedness, they are wont to stand up and resist and prove their mettle. For the proud and the haughty, believers have proved a hard nut to crack.
64. From here on till verse 43 the import of the preceding verse is elaborated.
65. This is the first basic rule that must be observed in taking revenge: whereby a person may not exceed the extent of wrong done to him.
66. This is the second rule that ought to be taken into account: while one is entitled to take revenge against the wrong-doer, it is better to pardon him wherever this can bring about reform. Now, since pardoning another person mortifies a person’s own feelings, God consecrates a reward for him because he suppressed his own feelings for the reform of evil-doers.
67. This warning alludes to a third rule: while taking revenge a person should be careful lest he become a tyrant himself. It is not permissible to exceed the original wrong in extracting revenge. For example, one may slap only once in retaliation for one slap. One is not permitted to go beyond the hurt sustained by oneself. Likewise, it is not permissible to commit a sin by way of revenge for the sin committed against oneself.
For example, if a wicked person kills someone’s son, the father is not authorized to kill the son of that person by way of revenge. Nor is one allowed to rape the daughter or sister of a rapist to take revenge for that kind of wrong.
68. It is pertinent to clarify that all these qualities of believers characterized the conduct of the Prophet’s Companions. The Makkan unbelievers saw all this at first hand. God, thus, instructs the Makkan unbelievers that if they have received some wealth from God for their ephemeral life, that should not cause them to be unduly puffed up and lose their heads. They should also bear in mind that that is ‘not true wealth. True wealth consists of those good qualities and characteristics which the Qur’an has cultivated in believers who belong to their own community.
69. God has revealed an excellent Book to guide people, which effectively instructs them in truth and directs them to the Straight Way.
He also raised a Prophet of no less a stature and illustrious character than Muhammad (peace be on him) the like of whom they had never seen before. Furthermore, God showed the results of the Prophet's instruction and training in the excellent lives and conduct of the Prophet's Companions. If the unbelievers continued to disregard God’s guidance despite all this, then they were free to persist in error, for evidently they did not want to reform themselves. If God slams the door on someone to receive guidance, who can guide them to the Straight Way?
70. That is, when it is possible for them to return to the Straight Way, they refuse to pay heed. However, after God’s judgement has been finally issued for enforcement, they would very much like to have another opportunity to repent and reform themselves.
71. Itis part of human nature that on being confronted with a dreadful spectacle, which poses a serious threat to oneself, one first closes one’s eyes for one is unable to observe the dreadful object overtaking one. At most, one casts a glance over the terrifying object. The Qur’an depicts the same condition of unbelievers when they will be on their way to Hellfire.
72. That is, God will neither avert that Day nor anyone else has the power to do so.
73. This is open to other meanings as well: (i) The unbelievers will not be able to deny any of their misdeeds. (ii) Also it will not be possible for them to hide by disguising themselves. (iii) They will not be in a position to lodge any protest or show any resentment against the treatment meted out to them. (iv) It will be beyond them to change the condition in which they are placed.
74. The Prophet (peace be on him) is not required to force the unbelievers into following the Straight Way, nor will he be taken to task for their sins.
75. ‘Man’ here refers to those mean and arrogant people who cannot gracefully carry the bounties they have received from God. When they are admonished to follow the Straight Way, they simply refuse to pay heed. However, when they are punished for their misdeeds, they bemoan and curse themselves and forget all the bounties that had earlier been showered upon them. They fail to realize that their plight is because of their misdeeds. They do not, however, take any lesson from their adverse or favorable circumstances.
It is evident from the context that the discourse is directed to the Makkan unbelievers, though they are not addressed directly. Rather, some general observations are made about human conduct and the causes of human weaknesses are identified. This provides one with a highly useful lesson about the wisdom that ought to accompany preaching: The weaknesses of the addressees should not be directly attacked. Only some general comments should be made so that they are not antagonized.
These comments should spark off their good sense and rouse them to engage in soul-searching.
76. If the unbelievers refuse to take any lesson, that does not change facts. The dominion of the earth and the heavens does not belong to any earthly king or tyrant; it belongs to God. Those who rebel against Him can achieve no victory. Nor can those whom the unbelievers foolishly invest with Divinity rescue them.
77. This is a manifest proof of God’s absolute authority and power.
No human being, however great, is able to have children of his choice, let alone grant them to others. The one whom God has made barren cannot bear a child despite the best medical advice and treatment. Likewise, he who has been granted only daughters cannot have a son. The same holds true for the parents of sons who cannot have a daughter on their own. Man is utterly helpless in this regard. It is hard to ascertain whether an expecting mother will deliver a son or daughter. It is the height of foolishness on one’s part to lay claim to Divinity or to credit anyone else with Divinity in the face of these evident truths. Those guilty of such foolishness will face dire consequences. Their unbelief and polytheism cannot even slightly alter the reality.
78. The theme broached at the opening of the Surah is resumed in the concluding part. It is helpful, therefore, to rehearse the opening verses and their explanatory notes.
79. Wahy here signifies inspiration or putting an idea or feeling in someone’s heart, or making him observe a truth in a state of sleep. An example of this is the vision shown to the Prophets Abraham and Joseph (peace be on them) in their dreams as stated in Surahs Yusuf 12: 4 and 100, and al-Saffat 37: 102.
80. One hears some voice, though one is unable to observe the caller.
This happened to the Prophet Moses (peace be on him). He heard someone calling out from a tree yet he could not see the caller. (Ta Ha 20: 11-48; al-Naml 27: 8-12 and al-Qasas 28: 30-35.)
81. This is the conventional mode of revelation, which accounts for the transmission of Heavenly Books to Prophets. Some people tend to misinterpret the verse to mean that when God sends a Prophet, the latter conveys His message by His command. However, the wording of the verse itself indicates the fallacy of the above interpretation. The Prophets’ preaching cannot be equated with revelation. Such an interpretation is also not endorsed by Arabic idiom. Wahy connotes a secret as distinct from open communication. Wahy can be equated with Prophets’ preaching only by those who are totally ignorant of Arabic idiom and syntax.
82. God is far too exalted and hallowed to speak face-to-face with a human being. Moreover, He also has the power to resort to alternatives of direct means of communication with man.
83. ‘Even so’ does not necessarily mean that the last-mentioned communication of God’s guidance was the only one, but includes all the three modes mentioned above. As for rih, it denotes the message conveyed to the Prophet (peace be on him) through revelation. Both the Qur'an and Hadith testify that the Prophet (peace be on him) received revelation in all the above three modes: (i) There are ahadith that mention ‘A’ishah as narrating that revelation to the Prophet (peace be on him) commenced with true dreams, (Bukhari, Kayfa Kana Bad’ al-Wahy ila Rasul Allah Salla Allah ‘alayhi wa Sallam ... and Muslim, Kitab al-Iman, Bab Bad’ al-Wahy ila Rasul Allah Salla Allah ‘alayhi wa Sallam.) This lasted for some years. Ahadith recount many such dreams of the Prophet (peace be on him) in which he received some good tidings or directives. The Qur’an also specifically mentions a dream that was shown to the Prophet (peace be on him), (al-Fath 48: 27.) The Prophet (peace be on him) stated in several ahadith that he was inspired or instructed or commanded or prohibited on different occasions. All these are illustrative of this type of revelation. Hadith qudsi belongs to the same category. (ii) On the occasion of his Night Journey the Prophet (peace be on him) was favored with another mode of revelation. Several authentic ahadith narrate the dialogue between God and the Prophet (peace be on him) regarding the number of obligatory Prayers, (Bukhari, Kitab al-Salah, Bab Kayfa Furidat al-Salah fi al-Isra’.) One, thus, learns that the Prophet (peace be on him) was granted the same honor as was conferred earlier upon the Prophet Moses (peace be on him) on Mount Sinai when God spoke to him directly. (iii) The Qur’an clearly states that revelation was conveyed to the Prophet (peace be on him) through the agency of Gabriel, (al-Baqarah 2: 97 and al-Shu‘ara’ 26: 192-5.)
84. Prior to assuming the Prophetic office it had never occurred to the Prophet (peace be on him) that the Book would be granted to him.
In fact, he had no inkling about the previous Books and their contents.
Likewise, notwithstanding his belief in God, he did not have a clear idea of the articles of faith before he was appointed to the Prophetic office.
He was also unaware of belief in angels, Prophet hood, Heavenly Books and the Hereafter. The Makkan unbelievers were cognizant of all this.
No Makkan could dare say that the Prophet (peace be on him) had ever even discussed the issue of faith before his designation to Prophetic office.
An aspirant for this office would not have behaved in this fashion: of displaying complete unawareness of these subjects and then, out of the blue, presenting remarkable and highly cogent discourses on them.
85. This serves as the final warning to the Makkan unbelievers. Their rejection of the Prophet (peace be on him) cannot be taken lightly. Their unbelief is in God’s knowledge and so is all else that is happening. He will pronounce His judgement regarding the fate of all.