42: Counsel (Ash-Shura)
Revealed at Makkah
This chapter is known as Counsel, from the command in v. 38 to Muslims to decide their affairs by counsel among themselves. Chapters 40 to 46 form one group; see the introductory note to chapter 40. The subjects discussed in this chapter, in sequence, are that Divine mercy is predominant over all the other attributes of God, so that His warning is an act of mercy, Divine judgment comes to settle differences, God’s dealing with people is always just and no nation is destroyed unjustly, so that even the unjust are given respite, and finally that the Quran, being a revelation, guides to the right way.
Section 1 (Verses 42:1–42:9): Divine Mercy in Giving Warning
Verse 1 is the same as 40:1; see the footnote there. Verse 2 consists of three letters: ‘Ain, standing for ‘Alīm or Knowing, Sīn for Samī‘ or Hearing, and Qāf for Qādir or Powerful.
42:3
کَذٰلِکَ یُوۡحِیۡۤ اِلَیۡکَ وَ اِلَی الَّذِیۡنَ مِنۡ قَبۡلِکَ ۙ اللّٰہُ الۡعَزِیۡزُ الۡحَکِیۡمُ ﴿۳﴾
Thus does Allah, the Mighty, the Wise, reveal to you, and (He revealed) to those before you.
42:4
لَہٗ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ ؕ وَ ہُوَ الۡعَلِیُّ الۡعَظِیۡمُ ﴿۴﴾
To Him belongs whatever is in the heavens and whatever is in the earth; and He is the High, the Great.
42:5
تَکَادُ السَّمٰوٰتُ یَتَفَطَّرۡنَ مِنۡ فَوۡقِہِنَّ وَ الۡمَلٰٓئِکَۃُ یُسَبِّحُوۡنَ بِحَمۡدِ رَبِّہِمۡ وَ یَسۡتَغۡفِرُوۡنَ لِمَنۡ فِی الۡاَرۡضِ ؕ اَلَاۤ اِنَّ اللّٰہَ ہُوَ الۡغَفُوۡرُ الرَّحِیۡمُ ﴿۵﴾
The heavens may almost be torn apart above them, while the angels celebrate the praise of their Lord and ask forgiveness for those on earth. Now surely Allah is the Forgiving, the Merciful.
The significance is that the wickedness of man calls for immediate punishment, but the mercy of Allah withholds it. The splitting apart of the heaven is elsewhere used to signify Divine displeasure at the Christian doctrine of the divinity of Jesus (19:90–91). The Divine displeasure at the wickedness of man is very great, but His mercy supercedes all. The angels’ prayer for forgiveness for man shows that Allah Himself desires to forgive man. People’s deeds do not merit forgiveness, but forgiveness is the attribute of the Divine Being, and that Divine attribute is exercised through the solicitude of the angels.
42:6
وَ الَّذِیۡنَ اتَّخَذُوۡا مِنۡ دُوۡنِہٖۤ اَوۡلِیَآءَ اللّٰہُ حَفِیۡظٌ عَلَیۡہِمۡ ۫ۖ وَ مَاۤ اَنۡتَ عَلَیۡہِمۡ بِوَکِیۡلٍ ﴿۶﴾
And those who take protectors besides Him — Allah watches over them; and you are not in charge of them.
42:7
وَ کَذٰلِکَ اَوۡحَیۡنَاۤ اِلَیۡکَ قُرۡاٰنًا عَرَبِیًّا لِّتُنۡذِرَ اُمَّ الۡقُرٰی وَ مَنۡ حَوۡلَہَا وَ تُنۡذِرَ یَوۡمَ الۡجَمۡعِ لَا رَیۡبَ فِیۡہِ ؕ فَرِیۡقٌ فِی الۡجَنَّۃِ وَ فَرِیۡقٌ فِی السَّعِیۡرِ ﴿۷﴾
And thus have We revealed to you an Arabic Quran, that you may warn the mother-town and those around it, and give warning of the day of Gathering, in which there is no doubt. A group will be in the Garden and (another) group in the burning Fire.
Umm al-Qurā or the mother of the towns is Makkah, which is so called because it was destined to be the spiritual centre of the whole world; see 6:92.
42:8
وَ لَوۡ شَآءَ اللّٰہُ لَجَعَلَہُمۡ اُمَّۃً وَّاحِدَۃً وَّ لٰکِنۡ یُّدۡخِلُ مَنۡ یَّشَآءُ فِیۡ رَحۡمَتِہٖ ؕ وَ الظّٰلِمُوۡنَ مَا لَہُمۡ مِّنۡ وَّلِیٍّ وَّ لَا نَصِیۡرٍ ﴿۸﴾
And if Allah had pleased, He would surely have made them a single nation, but He admits whom He pleases to His mercy. And the wrongdoers have no protector nor helper.
42:9
اَمِ اتَّخَذُوۡا مِنۡ دُوۡنِہٖۤ اَوۡلِیَآءَ ۚ فَاللّٰہُ ہُوَ الۡوَلِیُّ وَ ہُوَ یُحۡیِ الۡمَوۡتٰی ۫ وَ ہُوَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ ٪﴿۹﴾
Or have they taken protectors besides Him? But Allah is the Protector, and He gives life to the dead, and He is Powerful over all things.
Section 2 (Verses 42:10–42:19): Judgment is Given
42:10
وَ مَا اخۡتَلَفۡتُمۡ فِیۡہِ مِنۡ شَیۡءٍ فَحُکۡمُہٗۤ اِلَی اللّٰہِ ؕ ذٰلِکُمُ اللّٰہُ رَبِّیۡ عَلَیۡہِ تَوَکَّلۡتُ ٭ۖ وَ اِلَیۡہِ اُنِیۡبُ ﴿۱۰﴾
And in whatever you differ, its judgment is with Allah. That is Allah, my Lord; on Him I rely, and to Him I turn.
42:11
فَاطِرُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ جَعَلَ لَکُمۡ مِّنۡ اَنۡفُسِکُمۡ اَزۡوَاجًا وَّ مِنَ الۡاَنۡعَامِ اَزۡوَاجًا ۚ یَذۡرَؤُکُمۡ فِیۡہِ ؕ لَیۡسَ کَمِثۡلِہٖ شَیۡءٌ ۚ وَ ہُوَ السَّمِیۡعُ الۡبَصِیۡرُ ﴿۱۱﴾
The Originator of the heavens and the earth, He has made for you pairs from among yourselves, and pairs of the cattle, too, multiplying you thereby. Nothing is like Him; and He is the Hearing, the Seeing.
So transcendent is the Divine Being, and so far above all material conceptions, that a likeness of Him cannot be conceived, even metaphorically. The words translated like Him literally mean like a likeness of Him. He is not only above all material limitations, but even above the limitation of metaphor.
42:12
لَہٗ مَقَالِیۡدُ السَّمٰوٰتِ وَ الۡاَرۡضِ ۚ یَبۡسُطُ الرِّزۡقَ لِمَنۡ یَّشَآءُ وَ یَقۡدِرُ ؕ اِنَّہٗ بِکُلِّ شَیۡءٍ عَلِیۡمٌ ﴿۱۲﴾
His are the treasures of the heavens and the earth — He amplifies provision for whom He pleases, and restricts (it also). Surely He is Knower of all things.
42:13
شَرَعَ لَکُمۡ مِّنَ الدِّیۡنِ مَا وَصّٰی بِہٖ نُوۡحًا وَّ الَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡکَ وَ مَا وَصَّیۡنَا بِہٖۤ اِبۡرٰہِیۡمَ وَ مُوۡسٰی وَ عِیۡسٰۤی اَنۡ اَقِیۡمُوا الدِّیۡنَ وَ لَا تَتَفَرَّقُوۡا فِیۡہِ ؕ کَبُرَ عَلَی الۡمُشۡرِکِیۡنَ مَا تَدۡعُوۡہُمۡ اِلَیۡہِ ؕ اَللّٰہُ یَجۡتَبِیۡۤ اِلَیۡہِ مَنۡ یَّشَآءُ وَ یَہۡدِیۡۤ اِلَیۡہِ مَنۡ یُّنِیۡبُ ﴿۱۳﴾
He has made plain to you the religion which He enjoined upon Noah and which We have revealed to you, and which We enjoined on Abraham and Moses and Jesus — to establish religion and not to be divided in (regard to) it. Hard it is for those who set up partners (with Allah), what you invite them to. Allah chooses for Himself whom He pleases, and guides to Himself those who turn (to Him).
Even so early did the Quran announce that the religion preached by the Prophet was not a new religion, but, so far as its basic principles were concerned, it was the same religion as was preached by Noah and Abraham and Moses and Jesus. The basic principle of Islam — entire submission to One God only — is, in fact, the basic principle of the common religion of humanity.
42:14
وَ مَا تَفَرَّقُوۡۤا اِلَّا مِنۡۢ بَعۡدِ مَا جَآءَہُمُ الۡعِلۡمُ بَغۡیًۢا بَیۡنَہُمۡ ؕ وَ لَوۡ لَا کَلِمَۃٌ سَبَقَتۡ مِنۡ رَّبِّکَ اِلٰۤی اَجَلٍ مُّسَمًّی لَّقُضِیَ بَیۡنَہُمۡ ؕ وَ اِنَّ الَّذِیۡنَ اُوۡرِثُوا الۡکِتٰبَ مِنۡۢ بَعۡدِہِمۡ لَفِیۡ شَکٍّ مِّنۡہُ مُرِیۡبٍ ﴿۱۴﴾
And they were not divided until after knowledge had come to them, out of envy among themselves. And if a word had not gone forth from your Lord for an appointed term, judgment would surely have been given between them. And those who were made to inherit the Book after them are surely in disquieting doubt about it.
The pronoun them in those who were made to inherit the Book after them refers to the prophets. The people who were made to inherit the Book after the prophets, rejected the very message with which these prophets came. But they are told that their punishment is postponed till an appointed term. Such was the Divine law — a word gone forth from your Lord — that the struggle against Truth gathers strength at first and seems to have the upper hand for a time, but it ultimately comes to naught, thus showing that an unseen hand works in support of the Truth.
42:15
فَلِذٰلِکَ فَادۡعُ ۚ وَ اسۡتَقِمۡ کَمَاۤ اُمِرۡتَ ۚ وَ لَا تَتَّبِعۡ اَہۡوَآءَہُمۡ ۚ وَ قُلۡ اٰمَنۡتُ بِمَاۤ اَنۡزَلَ اللّٰہُ مِنۡ کِتٰبٍ ۚ وَ اُمِرۡتُ لِاَعۡدِلَ بَیۡنَکُمۡ ؕ اَللّٰہُ رَبُّنَا وَ رَبُّکُمۡ ؕ لَنَاۤ اَعۡمَالُنَا وَ لَکُمۡ اَعۡمَالُکُمۡ ؕ لَا حُجَّۃَ بَیۡنَنَا وَ بَیۡنَکُمۡ ؕ اَللّٰہُ یَجۡمَعُ بَیۡنَنَا ۚ وَ اِلَیۡہِ الۡمَصِیۡرُ ﴿ؕ۱۵﴾
To this then go on inviting, and be steadfast as you are commanded, and do not follow their low desires, and say: I believe in what Allah has revealed of the Book, and I am commanded to do justice between you. Allah is our Lord and your Lord. For us are our deeds, and for you your deeds. There is no contention between us and you. Allah will gather us together, and to Him is the eventual coming.
The argument was so simple and sound. The Prophet told the followers of earlier revelation that he was a believer in what Allah had revealed of the Book, in all revelation that came before him, and the basic principles of his revelation were the same as those of the earlier revelation. The whole thing was so clear that there could not be any dispute. There is a clear ray of hope in the concluding verses — Allah will gather us — that they will ultimately accept the Truth. (Editor’s Note: Muslims are here commanded to do justice and follow principles instead of prejudices in judging others. It is added that Allah will judge everyone, Muslim or otherwise, by their deeds, and not claims and labels.)
42:16
وَ الَّذِیۡنَ یُحَآجُّوۡنَ فِی اللّٰہِ مِنۡۢ بَعۡدِ مَا اسۡتُجِیۡبَ لَہٗ حُجَّتُہُمۡ دَاحِضَۃٌ عِنۡدَ رَبِّہِمۡ وَ عَلَیۡہِمۡ غَضَبٌ وَّ لَہُمۡ عَذَابٌ شَدِیۡدٌ ﴿۱۶﴾
And those who dispute about Allah after obedience has been rendered to Him, their plea is null with their Lord, and upon them is wrath, and for them is severe punishment.
The reference in those who dispute about Allah after obedience has been rendered to Him may be to the followers of earlier revelation, because their books required obedience to a Prophet who should appear after them. Or, the meaning may be, after people have begun to enter Islam, and Islam has been established in the land despite the severest opposition.
42:17
اَللّٰہُ الَّذِیۡۤ اَنۡزَلَ الۡکِتٰبَ بِالۡحَقِّ وَ الۡمِیۡزَانَ ؕ وَ مَا یُدۡرِیۡکَ لَعَلَّ السَّاعَۃَ قَرِیۡبٌ ﴿۱۷﴾
Allah is He Who revealed the Book with truth, and (He revealed) the measure; and what will make you know that perhaps the Hour is near.
For the meaning of mīzān (‘measure’ or ‘balance’) in the Quran, see 55:7 footnote. Elsewhere it is said: “Certainly We sent Our messengers with clear arguments, and sent down with them the Book and the measure (mīzān), that people may conduct themselves with equity” (57:25). Thus, the purpose of revealing the balance or measure is that people may conduct themselves with equity; in other words that they may be able to carry out the ordinances contained in the Book justly. This is what the Prophet shows by his example. The ordinances of the Book are given in words, and the Prophet translates them into deeds, so that it is by following his example that people are led aright. The Prophet’s example is thus a balance or measure which is as essential for the right guidance of people as the Book. According to some, the mīzān here means the Law by which the rights and obligations of people are weighed.
42:18
یَسۡتَعۡجِلُ بِہَا الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِہَا ۚ وَ الَّذِیۡنَ اٰمَنُوۡا مُشۡفِقُوۡنَ مِنۡہَا ۙ وَ یَعۡلَمُوۡنَ اَنَّہَا الۡحَقُّ ؕ اَلَاۤ اِنَّ الَّذِیۡنَ یُمَارُوۡنَ فِی السَّاعَۃِ لَفِیۡ ضَلٰلٍۭ بَعِیۡدٍ ﴿۱۸﴾
Those who do not believe in it would hasten it on, and those who believe are in fear from it, and they know that it is the Truth. Now surely those who dispute concerning the Hour are far astray.
42:19
اَللّٰہُ لَطِیۡفٌۢ بِعِبَادِہٖ یَرۡزُقُ مَنۡ یَّشَآءُ ۚ وَ ہُوَ الۡقَوِیُّ الۡعَزِیۡزُ ﴿٪۱۹﴾
Allah is Benignant to His servants, He gives sustenance to whom He pleases, and He is the Strong, the Mighty.
Section 3 (Verses 42:20–42:29): Allah’s Dealing is Just
42:20
مَنۡ کَانَ یُرِیۡدُ حَرۡثَ الۡاٰخِرَۃِ نَزِدۡ لَہٗ فِیۡ حَرۡثِہٖ ۚ وَ مَنۡ کَانَ یُرِیۡدُ حَرۡثَ الدُّنۡیَا نُؤۡتِہٖ مِنۡہَا وَ مَا لَہٗ فِی الۡاٰخِرَۃِ مِنۡ نَّصِیۡبٍ ﴿۲۰﴾
Whoever desires the harvest of the Hereafter, We give him increase in his harvest; and whoever desires the harvest of this world, We give him of it, and he has no portion in the Hereafter.
42:21
اَمۡ لَہُمۡ شُرَکٰٓؤُا شَرَعُوۡا لَہُمۡ مِّنَ الدِّیۡنِ مَا لَمۡ یَاۡذَنۡۢ بِہِ اللّٰہُ ؕ وَ لَوۡ لَا کَلِمَۃُ الۡفَصۡلِ لَقُضِیَ بَیۡنَہُمۡ ؕ وَ اِنَّ الظّٰلِمِیۡنَ لَہُمۡ عَذَابٌ اَلِیۡمٌ ﴿۲۱﴾
Or do they have partners (of Allah) who have prescribed for them any religion that Allah does not sanction? And if it were not for the word of judgment (of respite), the matter would certainly have been decided between them. And surely for the wrongdoers is a painful punishment.
The word of judgment indicates a judgment already pronounced, that a respite will be given to the wrongdoers so that they may have an opportunity to reform themselves.
42:22
تَرَی الظّٰلِمِیۡنَ مُشۡفِقِیۡنَ مِمَّا کَسَبُوۡا وَ ہُوَ وَاقِعٌۢ بِہِمۡ ؕ وَ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ فِیۡ رَوۡضٰتِ الۡجَنّٰتِ ۚ لَہُمۡ مَّا یَشَآءُوۡنَ عِنۡدَ رَبِّہِمۡ ؕ ذٰلِکَ ہُوَ الۡفَضۡلُ الۡکَبِیۡرُ ﴿۲۲﴾
You see the wrongdoers fearing on account of what they have earned, and it must befall them. And those who believe and do good are in the meadows of the Gardens — they have what they please with their Lord. That is the great grace.
42:23
ذٰلِکَ الَّذِیۡ یُبَشِّرُ اللّٰہُ عِبَادَہُ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ ؕ قُلۡ لَّاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ اَجۡرًا اِلَّا الۡمَوَدَّۃَ فِی الۡقُرۡبٰی ؕ وَ مَنۡ یَّقۡتَرِفۡ حَسَنَۃً نَّزِدۡ لَہٗ فِیۡہَا حُسۡنًا ؕ اِنَّ اللّٰہَ غَفُوۡرٌ شَکُوۡرٌ ﴿۲۳﴾
This is what Allah gives the good news of, to His servants who believe and do good. Say: I ask of you nothing in return for it but love for relatives. And whoever earns good, We give him more of good in it. Surely Allah is Forgiving, Grateful.
The statement that the Prophet did not ask for any reward at all is made very often in the Quran. The Arabs, closely related as they were to each other, were in a state of constant warfare. They are told to give up mutual warfare and to love one another. A similar statement is made elsewhere: “I ask of you no reward for it except that whoever wishes may take a way to his Lord” (25:57). In both cases what the Prophet wanted was not a reward for himself, but it was a good for the people themselves, being, in the second case, that they walk in the ways of God or lead godly lives and, in the first, that they love one another.
42:24
اَمۡ یَقُوۡلُوۡنَ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا ۚ فَاِنۡ یَّشَاِ اللّٰہُ یَخۡتِمۡ عَلٰی قَلۡبِکَ ؕ وَ یَمۡحُ اللّٰہُ الۡبَاطِلَ وَ یُحِقُّ الۡحَقَّ بِکَلِمٰتِہٖ ؕ اِنَّہٗ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ ﴿۲۴﴾
Or do they say: He has forged a lie against Allah? So, if Allah please, He would seal your heart (against them). And Allah blots out the falsehood and confirms the Truth with His words. Surely He is Knower of what is in the hearts.
The sealing of the Prophet’s heart signifies making it secure against the abuse of his opponents, who called him an impostor. By blotting out the falsehood and confirming the Truth, the abuses would be stopped, and thus his heart would be made secure against them. The “words” here imply the prophecies whose fulfilment would firmly establish the Truth.
42:25
وَ ہُوَ الَّذِیۡ یَقۡبَلُ التَّوۡبَۃَ عَنۡ عِبَادِہٖ وَ یَعۡفُوۡا عَنِ السَّیِّاٰتِ وَ یَعۡلَمُ مَا تَفۡعَلُوۡنَ ﴿ۙ۲۵﴾
And He it is Who accepts repentance from His servants and pardons evil deeds, and He knows what you do;
42:26
وَ یَسۡتَجِیۡبُ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ وَ یَزِیۡدُہُمۡ مِّنۡ فَضۡلِہٖ ؕ وَ الۡکٰفِرُوۡنَ لَہُمۡ عَذَابٌ شَدِیۡدٌ ﴿۲۶﴾
and He answers those who believe and do good deeds, and gives them more out of His grace. And for the disbelievers is a severe punishment.
42:27
وَ لَوۡ بَسَطَ اللّٰہُ الرِّزۡقَ لِعِبَادِہٖ لَبَغَوۡا فِی الۡاَرۡضِ وَ لٰکِنۡ یُّنَزِّلُ بِقَدَرٍ مَّا یَشَآءُ ؕ اِنَّہٗ بِعِبَادِہٖ خَبِیۡرٌۢ بَصِیۡرٌ ﴿۲۷﴾
And if Allah were to amplify the provision for His servants, they would rebel in the earth; but He sends (it) down by measure, as He pleases. Surely He is Aware, Seer of His servants.
42:28
وَ ہُوَ الَّذِیۡ یُنَزِّلُ الۡغَیۡثَ مِنۡۢ بَعۡدِ مَا قَنَطُوۡا وَ یَنۡشُرُ رَحۡمَتَہٗ ؕ وَ ہُوَ الۡوَلِیُّ الۡحَمِیۡدُ ﴿۲۸﴾
And He it is Who sends down the rain after they have despaired, and He unfolds His mercy. And He is the Friend, the Praised One.
42:29
وَ مِنۡ اٰیٰتِہٖ خَلۡقُ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ مَا بَثَّ فِیۡہِمَا مِنۡ دَآبَّۃٍ ؕ وَ ہُوَ عَلٰی جَمۡعِہِمۡ اِذَا یَشَآءُ قَدِیۡرٌ ﴿٪۲۹﴾
And of His signs is the creation of the heavens and the earth and all the living beings He has spread forth in both of them. And He is All-powerful to gather them together, when He will.
Section 4 (Verses 42:30–42:43): Believers should be Patient
42:30
وَ مَاۤ اَصَابَکُمۡ مِّنۡ مُّصِیۡبَۃٍ فَبِمَا کَسَبَتۡ اَیۡدِیۡکُمۡ وَ یَعۡفُوۡا عَنۡ کَثِیۡرٍ ﴿ؕ۳۰﴾
And whatever misfortune befalls you, it is on account of what your hands have earned and He pardons much.
42:31
وَ مَاۤ اَنۡتُمۡ بِمُعۡجِزِیۡنَ فِی الۡاَرۡضِ ۚۖ وَ مَا لَکُمۡ مِّنۡ دُوۡنِ اللّٰہِ مِنۡ وَّلِیٍّ وَّ لَا نَصِیۡرٍ ﴿۳۱﴾
And you cannot escape in the earth, and besides Allah you have no protector nor helper.
42:32
وَ مِنۡ اٰیٰتِہِ الۡجَوَارِ فِی الۡبَحۡرِ کَالۡاَعۡلَامِ ﴿ؕ۳۲﴾
And of His signs are the ships, like mountains on the sea.
42:33
اِنۡ یَّشَاۡ یُسۡکِنِ الرِّیۡحَ فَیَظۡلَلۡنَ رَوَاکِدَ عَلٰی ظَہۡرِہٖ ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّکُلِّ صَبَّارٍ شَکُوۡرٍ ﴿ۙ۳۳﴾
If He will, He stills the wind so that they lie motionless on its back. Surely there are signs in this for every patient, grateful one,
42:34
اَوۡ یُوۡبِقۡہُنَّ بِمَا کَسَبُوۡا وَ یَعۡفُ عَنۡ کَثِیۡرٍ ﴿۫۳۴﴾
or He causes them to perish for what they have earned, and He pardons much;
The ship in these two verses is the ship of the affairs of the disbelievers, which was ultimately to be wrecked, yet Allah dealt with them mercifully by pardoning most of the wicked things they did. The next verse makes the significance clear by drawing attention to the fact that the statement is a warning to those who dispute about the messages of Allah, that they will find no refuge when their ship is wrecked.
42:35
وَّ یَعۡلَمَ الَّذِیۡنَ یُجَادِلُوۡنَ فِیۡۤ اٰیٰتِنَا ؕ مَا لَہُمۡ مِّنۡ مَّحِیۡصٍ ﴿۳۵﴾
and (that) those who dispute about Our messages may know. There is no refuge for them.
42:36
فَمَاۤ اُوۡتِیۡتُمۡ مِّنۡ شَیۡءٍ فَمَتَاعُ الۡحَیٰوۃِ الدُّنۡیَا ۚ وَ مَا عِنۡدَ اللّٰہِ خَیۡرٌ وَّ اَبۡقٰی لِلَّذِیۡنَ اٰمَنُوۡا وَ عَلٰی رَبِّہِمۡ یَتَوَکَّلُوۡنَ ﴿ۚ۳۶﴾
So whatever you are given is but a provision of this world’s life, and what Allah has is better and more lasting for those who believe and rely on their Lord;
42:37
وَ الَّذِیۡنَ یَجۡتَنِبُوۡنَ کَبٰٓئِرَ الۡاِثۡمِ وَ الۡفَوَاحِشَ وَ اِذَا مَا غَضِبُوۡا ہُمۡ یَغۡفِرُوۡنَ ﴿ۚ۳۷﴾
and those who shun the great sins and indecencies, and whenever they are angry they forgive;
42:38
وَ الَّذِیۡنَ اسۡتَجَابُوۡا لِرَبِّہِمۡ وَ اَقَامُوا الصَّلٰوۃَ ۪ وَ اَمۡرُہُمۡ شُوۡرٰی بَیۡنَہُمۡ ۪ وَ مِمَّا رَزَقۡنٰہُمۡ یُنۡفِقُوۡنَ ﴿ۚ۳۸﴾
and those who respond to their Lord and keep up prayer, and whose affairs are (decided) by counsel among themselves, and who spend (on good works) out of what We have given them;
Muslims are here enjoined as usual to observe prayer and to spend out of what Allah has given them, yet between these two injunctions, which always go together in the Quran, is placed a third: whose affairs are decided by counsel among themselves. At the early period when this verse was revealed, the Muslims had no important matters to decide for which they might have stood in need of counsel. The injunction is clearly meant to prepare them for transacting the momentous affairs of State and all matters connected with national weal or woe. All affairs of the Islamic state must be transacted by counsel. In this Islam has laid the basis of Government by parliaments, and the idea found a clear practical expression in the early days of the Caliphate, when the Khalifa had to refer every important affair to counsel.
42:39
وَ الَّذِیۡنَ اِذَاۤ اَصَابَہُمُ الۡبَغۡیُ ہُمۡ یَنۡتَصِرُوۡنَ ﴿۳۹﴾
and those who, when great wrong afflicts them, defend themselves.
42:40
وَ جَزٰٓؤُا سَیِّئَۃٍ سَیِّئَۃٌ مِّثۡلُہَا ۚ فَمَنۡ عَفَا وَ اَصۡلَحَ فَاَجۡرُہٗ عَلَی اللّٰہِ ؕ اِنَّہٗ لَا یُحِبُّ الظّٰلِمِیۡنَ ﴿۴۰﴾
And the recompense of evil is punishment like it; but whoever forgives and brings about reform, his reward is with Allah. Surely He does not love the wrongdoers.
Punishment must be proportionate to the evil committed, a very just and necessary restriction. Forgiveness here is not neglected, nor preached in such a manner as to make it impracticable. There is in Islam neither the one extreme of an eye for an eye nor the opposite one of turning the other cheek. It teaches the golden and beautiful mean that forgiveness may be exercised, if forgiveness will mend the matter and do good to the wrongdoer himself. The object to be kept in view is to bring about reform, whether it is attained by giving proportionate punishment or by exercising forgiveness.
42:41
وَ لَمَنِ انۡتَصَرَ بَعۡدَ ظُلۡمِہٖ فَاُولٰٓئِکَ مَا عَلَیۡہِمۡ مِّنۡ سَبِیۡلٍ ﴿ؕ۴۱﴾
And whoever defends himself after his being oppressed, these it is against whom there is no way (of blame).
42:42
اِنَّمَا السَّبِیۡلُ عَلَی الَّذِیۡنَ یَظۡلِمُوۡنَ النَّاسَ وَ یَبۡغُوۡنَ فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّ ؕ اُولٰٓئِکَ لَہُمۡ عَذَابٌ اَلِیۡمٌ ﴿۴۲﴾
The way (of blame) is only against those who oppress people and revolt in the earth unjustly. For such there is a painful punishment.
42:43
وَ لَمَنۡ صَبَرَ وَ غَفَرَ اِنَّ ذٰلِکَ لَمِنۡ عَزۡمِ الۡاُمُوۡرِ ﴿٪۴۳﴾
And whoever is patient and forgives — that surely is an affair of great resolution.
Section 5 (Verses 42:44–42:53): Revelation Guides Aright
42:44
وَ مَنۡ یُّضۡلِلِ اللّٰہُ فَمَا لَہٗ مِنۡ وَّلِیٍّ مِّنۡۢ بَعۡدِہٖ ؕ وَ تَرَی الظّٰلِمِیۡنَ لَمَّا رَاَوُا الۡعَذَابَ یَقُوۡلُوۡنَ ہَلۡ اِلٰی مَرَدٍّ مِّنۡ سَبِیۡلٍ ﴿ۚ۴۴﴾
And he whom Allah leaves in error, has no friend after Him. And you will see the wrongdoers, when they see the punishment, saying: Is there any way of return?
42:45
وَ تَرٰىہُمۡ یُعۡرَضُوۡنَ عَلَیۡہَا خٰشِعِیۡنَ مِنَ الذُّلِّ یَنۡظُرُوۡنَ مِنۡ طَرۡفٍ خَفِیٍّ ؕ وَ قَالَ الَّذِیۡنَ اٰمَنُوۡۤا اِنَّ الۡخٰسِرِیۡنَ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ وَ اَہۡلِیۡہِمۡ یَوۡمَ الۡقِیٰمَۃِ ؕ اَلَاۤ اِنَّ الظّٰلِمِیۡنَ فِیۡ عَذَابٍ مُّقِیۡمٍ ﴿۴۵﴾
And you will see them brought before it, humbling themselves because of disgrace, looking with a faint glance. And those who believe will say: Surely the losers are they who lose themselves and their followers on the day of Resurrection. Now surely the wrongdoers are in lasting punishment.
42:46
وَ مَا کَانَ لَہُمۡ مِّنۡ اَوۡلِیَآءَ یَنۡصُرُوۡنَہُمۡ مِّنۡ دُوۡنِ اللّٰہِ ؕ وَ مَنۡ یُّضۡلِلِ اللّٰہُ فَمَا لَہٗ مِنۡ سَبِیۡلٍ ﴿ؕ۴۶﴾
And they will have no friends to help them besides Allah. And he whom Allah leaves in error cannot find a way.
42:47
اِسۡتَجِیۡبُوۡا لِرَبِّکُمۡ مِّنۡ قَبۡلِ اَنۡ یَّاۡتِیَ یَوۡمٌ لَّا مَرَدَّ لَہٗ مِنَ اللّٰہِ ؕ مَا لَکُمۡ مِّنۡ مَّلۡجَاٍ یَّوۡمَئِذٍ وَّ مَا لَکُمۡ مِّنۡ نَّکِیۡرٍ ﴿۴۷﴾
Respond to your Lord before the day comes from Allah which cannot be averted. You will have no refuge on that day, nor will it be yours to make a denial.
42:48
فَاِنۡ اَعۡرَضُوۡا فَمَاۤ اَرۡسَلۡنٰکَ عَلَیۡہِمۡ حَفِیۡظًا ؕ اِنۡ عَلَیۡکَ اِلَّا الۡبَلٰغُ ؕ وَ اِنَّاۤ اِذَاۤ اَذَقۡنَا الۡاِنۡسَانَ مِنَّا رَحۡمَۃً فَرِحَ بِہَا ۚ وَ اِنۡ تُصِبۡہُمۡ سَیِّئَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ فَاِنَّ الۡاِنۡسَانَ کَفُوۡرٌ ﴿۴۸﴾
But if they turn away, We have not sent you as a watcher over them. Your duty is only to deliver the message. And surely when We make man taste mercy from Us, he rejoices at it; and if an evil afflicts them on account of what their hands have already done, then surely man is ungrateful.
42:49
لِلّٰہِ مُلۡکُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ یَخۡلُقُ مَا یَشَآءُ ؕیَہَبُ لِمَنۡ یَّشَآءُ اِنَاثًا وَّ یَہَبُ لِمَنۡ یَّشَآءُ الذُّکُوۡرَ ﴿ۙ۴۹﴾
Allah’s is the kingdom of the heavens and the earth. He creates what He pleases. He grants females to whom He pleases and grants males to whom He pleases,
42:50
اَوۡ یُزَوِّجُہُمۡ ذُکۡرَانًا وَّ اِنَاثًا ۚ وَ یَجۡعَلُ مَنۡ یَّشَآءُ عَقِیۡمًا ؕ اِنَّہٗ عَلِیۡمٌ قَدِیۡرٌ ﴿۵۰﴾
or He grants them both males and females, and He makes whom He pleases barren. Surely He is Knower, Powerful.
The birth of a daughter was looked upon by the Arabs as a calamity (see 16:58–59), this being due to the low position which women held in society. The wonderful change brought about by Islam in the status of woman is clearly foreshadowed in this early revelation, where the daughter has the precedence over the son.
42:51
وَ مَا کَانَ لِبَشَرٍ اَنۡ یُّکَلِّمَہُ اللّٰہُ اِلَّا وَحۡیًا اَوۡ مِنۡ وَّرَآیِٔ حِجَابٍ اَوۡ یُرۡسِلَ رَسُوۡلًا فَیُوۡحِیَ بِاِذۡنِہٖ مَا یَشَآءُ ؕ اِنَّہٗ عَلِیٌّ حَکِیۡمٌ ﴿۵۱﴾
And it is not granted to a mortal that Allah should speak to him, except by revelation or from behind a veil, or by sending a messenger and revealing by His permission what He pleases. Surely He is High, Wise.
According to this verse Allah speaks to a person in three ways: (1) by waḥy, meaning the inspired word which enters the hearts of the prophets and of the righteous. It is in this sense that a revelation is spoken of as being granted to the mother of Moses (28:7), and to the disciples of Jesus who were not prophets (5:111). (2) “from behind a veil” — a scene is shown as in a vision carrying a deeper significance, or words are heard by the person spoken to as from behind a veil. (3) The third form of revelation is that in which a messenger — an angel — is chosen by the Almighty to deliver His message to the person to whom He wishes to speak. This is the highest form of revelation, and such is the revelation of the Quran as granted to the Holy Prophet, being recited by the angel Gabriel. This revelation is granted only to prophets, while the other two may also be granted to the righteous who are not prophets. It should, however, be borne in mind that in all these cases the recipient of the revelation is granted certain other senses. He sees what others do not see and he hears words which others do not hear. It is, therefore, with what may be called the spiritual senses that he hears and sees and feels things which others do not hear, see, or feel.
42:52
وَ کَذٰلِکَ اَوۡحَیۡنَاۤ اِلَیۡکَ رُوۡحًا مِّنۡ اَمۡرِنَا ؕ مَا کُنۡتَ تَدۡرِیۡ مَا الۡکِتٰبُ وَ لَا الۡاِیۡمَانُ وَ لٰکِنۡ جَعَلۡنٰہُ نُوۡرًا نَّہۡدِیۡ بِہٖ مَنۡ نَّشَآءُ مِنۡ عِبَادِنَا ؕ وَ اِنَّکَ لَتَہۡدِیۡۤ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ ﴿ۙ۵۲﴾
And thus did We reveal to you an inspired Book by Our command. You did not know what the Book was, nor (what) Faith (was), but We made it a light, guiding with it whom We please of Our servants. And surely you guide to the right path —
The words “and thus” refer to the last mode of granting revelation, because the Quran is spoken of as having been brought by the Angel Gabriel (2:97) or the Faithful Spirit (26:193). The word translated as “inspired Book” here is rūḥ, usually meaning spirit. Its use as meaning inspiration, and not the soul, is conclusive here. The Quran may be called the rūḥ or the spirit because it gave life to a dead world. It is dead again, and again will life be breathed into it by the Quran.
42:53
صِرَاطِ اللّٰہِ الَّذِیۡ لَہٗ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ ؕ اَلَاۤ اِلَی اللّٰہِ تَصِیۡرُ الۡاُمُوۡرُ ﴿٪۵۳﴾
the path of Allah, to Whom belongs whatsoever is in the heavens and whatsoever is in the earth. Now surely to Allah do all affairs eventually come.