Surah Ar-raad in english

Verse 19

The following was revealed regarding Hamza and Abū Jahl: Is he who knows that what is revealed to you from your Lord is the truth, and so believes in it, like him who is blind?, and does not know it, nor believes in it? No! But only people of pith, possessors of intellect, remember, heed [such admonitions];

Verse 20

such as fulfil God’s covenant, [meaning] the one that was taken from them while they were still atoms — or [meaning] any covenant — and do not break the pact, by abandoning belief, or [religious] obligations;

Verse 21

and such as cement what God has commanded should be cemented, of faith and kinship ties and so forth, and fear their Lord, that is, His Threat [of punishment], and dread an awful reckoning — a similar [statement] has preceded;

Verse 22

such as are patient, through obedience and [during] hardship, and [staying] away from disobedience, desiring, seeking, their Lord’s countenance, and nothing else, from among the transient things of this world; and maintain the prayer and expend, in obedience, of that which We have provided them, secretly and openly, and repel evil with good, such as [repelling] ignorance through forbearance, and harm through patience; those, theirs shall be the sequel of the [heavenly] Abode: that is, the praiseworthy sequel in the Hereafter, namely:

Verse 23

Gardens of Eden, as a [place of] residence, which they shall enter, they, along with those who were righteous, [those who] believed, from among their fathers and their spouses and their descendants, even if these [latter] did not perform deeds of the same [merit] as theirs, they shall share with them their stations [of Paradise] as an honouring for them; and the angels shall enter to them from every gate, of the gates of Paradise or of [the gates of] the palaces [of Paradise], when they first enter, in order to congratulate them.

Verse 24

They will say [to them]: ‘Peace be upon you, this is the reward, for your patience’, during life on earth. How excellent is, your sequel, the sequel of the [heavenly] Abode!

Verse 25

And those who break God’s covenant after pledging it, and sever what God has commanded should be cemented, and work corruption in the earth, through unbelief and acts of disobedience, theirs shall be the curse, banishment from God’s mercy, and theirs shall be the awful abode, the awful sequel in the abode of the Hereafter, namely, Hell.

Verse 26

God expands provision, He makes it abundant, for whom He will, and straitens, restricts it, for whomever He will; and they, the people of Mecca, rejoice, a wanton rejoicing, in the life of this world, that is, in what they acquire therein, yet the life of this world, in, comparison with the life of, the Hereafter, is but [a brief] enjoyment, a trifling thing, enjoyed and then lost.

Verse 27

And those who disbelieve, from among the people of Mecca, say, ‘Why has not some sign, like the staff and the [glowing] hand or the she-camel, been sent down upon him, upon Muhammad (s), from his Lord?’ Say, to them: ‘Indeed God sends astray whomever He will, to send astray — such that signs cannot avail him in any way — and He guides, He directs, to Him, to His religion, those who turn in repentance’, [those who] return to Him (man, ‘those who’, is substituted by [the following, alladhīna, ‘those who …’]);

Verse 28

those who believe and whose hearts are reassured, find rest, by God’s remembrance, that is, by His promise [of reward]. Verily by God’s remembrance are hearts reassured, that is, the hearts of the believers;

Verse 29

those who believe and perform righteous deeds: (alladhīna āmanū wa-‘amilū’l-sālihāt is the subject, the predicate of which [is the following]) theirs shall be blessedness (tūbā is a verbal noun derived from tīb, ‘goodness’, or [the name of] a tree in Paradise, whose shade a mounted traveller travelling for 100 years would still not traverse) and a fair resort, [a fair] place to return to.

Verse 30

Thus, just as We sent prophets before you, We have sent you to a community before whom other communities have passed away, that you may recite to them that which We have revealed to you, that is, the Qur’ān; yet they disbelieve in the Compassionate One, for, when they were commanded to prostrate themselves to Him, they said, ‘And what is the Compassionate One?’ Say, to them, O Muhammad (s): ‘He is my Lord; there is no god save Him. In Him I trust and to Him is my recourse’.

Verse 31

The following was revealed when they said to him, ‘If you are [truly] a prophet, then make these mountains of Mecca drift away before us, and make for us rivers and springs in it, that we may plant and sow seeds, and resurrect for us our dead fathers to speak to us and tell us that you are a prophet’: Even if it were a Qur’ān whereby the mountains were set in motion, moved from their places, or the earth were cleft, torn, or the dead were spoken to, such that they would respond, they still would not believe. Nay, but the affair belongs entirely to God, and none other, so that none believes except he whom He wills that he believes, and no other; even if they were given what they request [of signs]. The following was revealed when the Companions were keen that what was requested [of signs] should be manifested, hoping that they [the ones requesting them] might believe: Have they not realised, those who believe, that (an is softened, in other words [understand it as] annahu) had God willed, He could have guided all mankind?, to faith, without [the need for] any sign? And the disbelievers, from among the people of Mecca, continue to be struck by devastation, a catastrophe that devastates them through all manner of hardship, such as being killed, taken captive, and [suffering] war or drought, because of what they wrought, because of their actions, that is, their disbelief; or you alight, O Muhammad (s), together with your army, near their home — Mecca — until God’s promise, of victory against them, comes to pass; truly God does not break His promise: and indeed, he alighted at Hudaybiyya until the conquest of Mecca took place;

Verse 32

messengers were certainly mocked before you, in the same way that you have been mocked — this is meant as solace for the Prophet (s) — but I gave respite to those who disbelieved; then I seized them, with retribution, and how was My retribution?, that is to say, it [My retribution] will come to pass; and I shall deal with those who have mocked you in the same way.

Verse 33

Is He Who stands, watches, over every soul what it has earned?, what it has done of good or evil — and this is God — like the idols who are not so? No! This [response] is suggested by [the following words]: Yet they ascribe to God associates. Say: ‘Name them!, for Him: who are they? Or will you inform Him, will you inform God, of something, that is, of an associate, which He does not know in the earth? (an interrogative of disavowal); in other words, He has no associate, for if He did, He would know him — exalted be He above such a thing. Or is it — nay — you call them associates, merely [a manner of] speaking?’, that is, [it is merely] on the basis of false conjecture, without any truth in it. Nay, but their scheming, their unbelief, has been adorned for those who disbelieve and they have been barred from the way, [from] the path of guidance; and whomever God sends astray, for him there is no guide.

Verse 34

For them there is chastisement in the life of this world, through being killed or taken captive; and verily the chastisement of the Hereafter is more grievous, is more severe; and they have no defender, protector, from God, that is, from His chastisement.

Verse 35

The likeness, the description, of Paradise, which has been promised to the God-fearing (this is a subject, the predicate of which has been omitted), in other words, according to what We recount to you [is as follows]: beneath it rivers flow, its food, what is consumed in it, is everlasting, never perishing, and its shade, is everlasting, never replaced by any sun, because it does not exist therein. That, namely, Paradise, is the reward, the sequel, of those who were wary, of idolatry, and the requital of the disbelievers is the Fire!

Verse 36

And those to whom We have given the Scripture, such as ‘Abd Allāh b. Salām and others from among the believing Jews, rejoice in that which has been revealed to you, because of its according with what they have with them [of revelation]; and among the factions, that aligned themselves against you in enmity, from among the idolaters and the Jews, are those who reject some of it, such as the mention of the ‘Compassionate One’ (al-Rahmān) and all that is other than the stories [related therein]. Say: ‘I have been commanded — in that which has been revealed to me — only to worship God, and not to associate [anything] with Him. To Him I call and to Him shall be my return’.

Verse 37

And so, just like that [manner of] revelation, We have revealed it, that is, the Qur’ān, as a [decisive] judgement in Arabic, in the language of the Arabs, for you to judge thereby between people. And if you should follow their whims, that is, [those of] the disbelievers, in that to which they summon you of their creed, hypothetically [speaking], after what has come to you of knowledge, of God’s Oneness, you shall have no protector, to assist you, against God (mina’Llāhi min: the [second] min is extra) and no defender, to ward off His chastisement.

Verse 38

And when they derided him for having many wives, the following was revealed: And indeed We sent messengers before you, and We assigned to them wives and seed, children — and you are like them; and it was not for any Messenger, from among them, that he should bring a sign, save by God’s leave, because they are servants enthralled [by Him]. For every term, period, there is a Book, wherein is inscribed its delimitation.

Verse 39

God effaces, of it [the Book], whatever He will and He fixes (read yuthbit or yuthabbit), therein whatever He will of rulings or other matters, and with Him is the Mother of the Book, its [source of] origin, of which nothing is ever changed, and which consists of what He inscribed in pre-eternity (azal).

Verse 40

And whether ([read as] immā: the nūn of the conditional particle in, ‘whether’, has been assimiliated with the extra mā) We show you a part of that which We promise them, of chastisement, during your lifetime (the response of the conditional statement has been omitted, in other words [understand it as being], fa-dhāk [‘then so shall it be’]); or We take you [to Us], before chastising them; it is for you only to convey [the Message], your duty is only to deliver [the Message], and it is for Us to do the reckoning, when they finally come to Us, whereupon We shall requite them.

Verse 41

Or is it that they, the people of Mecca, have not seen how We visit the land, [how] We target their land, diminishing it at its outlying regions?, by giving victory to the Prophet (s). And God judges, among His creatures as He will; there is none that can repel His judgement and He is swift at reckoning.

Verse 42

And indeed those that were before them, of communities, plotted, against their prophets just as they plot against you; but to God belongs all plotting. And nor is their plotting like the plotting of God, for, exalted be He, He knows what every soul earns, and so its requital is prepared for it, and this is the ultimate plotting, since He brings it to them whence they are not aware. The disbeliever (the genus is meant here; a variant reading has kuffār [‘the disbelievers’]) shall assuredly know for whom shall be the sequel of the [heavenly] Abode, that is, the praiseworthy sequel in the abode of the Hereafter: will it be theirs or that of the Prophet (s) and his Companions?

Verse 43

And those who disbelieve say, to you: ‘You have not been sent [by God]!’ Say, to them: ‘God suffices as a witness between me and you, to my truthfulness [as a messenger], and he who possesses knowledge of the Book’, from among the Christian and Jewish believers.

Verse 1

Alif lām rā’: God knows best what He means by these [letters]. This Qur’ān is, a Book We have revealed to you, O Muhammad (s), that you may bring forth mankind from darkness, [from] unbelief, into light, [into] faith, by the leave, by the command, of their Lord (ilā’l-nūr, ‘into light’, may be substituted by [the following ilā sirāt]), to the path, the way, of the Mighty, the Victor, the Praised, the One who is [constantly] praised.

Verse 2

God (Allāhi, read in the genitive as a substitution or an explicative supplement, with what follows being an adjectival qualification; or [read as] Allāhu in the nominative as a subject, the predicate of which is [what follows]) to Whom belongs all that is in the heavens and all that is in the earth, as possessions, creatures and servants. And woe to the disbelievers from a terrible chastisement,

Verse 3

those who (alladhīna is a description) prefer, choose, the life of this world over the Hereafter, and bar, people, from God’s way, [from] the religion of Islam, and seek to make it, that is, the path, crooked — those, they are far astray, from the truth.

Verse 4

And We have not sent any Messenger except with the tongue, with the language, of his people, that he might make [the Message] clear to them, that he might make them understand what he brings to them; God then sends astray whomever He will and He guides whomever He will; and He is the Mighty, in His kingdom, the Wise, in His actions.

Verse 5

And verily We sent Moses with Our signs, the nine [signs], and We said to him: ‘Bring forth your people, the Children of Israel, out of darkness, [out of] unbelief, into light, [into] faith, and remind them of the Days of God’, of His graces. Surely in that, reminder, are signs for every man enduring, in obedience [to God], thankful, for [His] graces.

Verse 6

And, mention, when Moses said to his people, ‘Remember God’s grace to you when He delivered you from the folk of Pharaoh, who were inflicting upon you a dreadful chastisement, and were slaughtering your sons, the new-born, and sparing, keeping alive, your women — this was because some of the priests [of Egypt] had stated that a child born among the Israelites shall be the cause of the destruction of Pharaoh’s kingdom; and in that, deliverance — or [in that] chastisement — was a tremendous trial, grace — or [a tremendous] test — from your Lord.

Verse 7

And when your Lord proclaimed, [when] He made it known that: “If you are thankful, for My graces, through affirmation of [My] Oneness and obedience [to Me], then assuredly I shall give you more; but if you are thankless, [if] you deny [the truth of] the grace, through disbelief and disobedience, then assuredly I shall chastise you — as is indicated by [His following words] — My chastisement is indeed severe” ’.

Verse 8

And Moses said, to his people: ‘If you are thankless, you and all who are on earth, lo! assuredly God is Independent, [without need] of His creatures, Praised’, praiseworthy in what He does with them.

Verse 9

Has there not come to you (an interrogative meant as an affirmative) the tidings, the news, of those who were before you — the people of Noah, and ‘Ād — the people of Hūd — and Thamūd — the people of Sālih — and those after them? None knows them save God. [This is] on account of their multitude. Their messengers brought them clear signs, with lucid arguments demonstrating their truthfulness; but they, that is, the communities, thrust their hands into their mouths, to bite on them, out of extreme spite, and said, ‘Lo! we disbelieve in that wherewith you have been sent, according to what you claim, and lo! we are in grave doubt concerning that to which you call us’, [doubt] creating [great] uncertainty.

Verse 10

Their messengers said, ‘Can there be doubt concerning God (an interrogative meant as a denial), in other words, there can be no doubt concerning His Oneness, given the manifest proofs of it, the Originator, the Creator, of the heavens and the earth? He calls you, to obedience of Him, so that He might forgive you your sins (min dhunūbikum: min is extra, since through submission [to the One God] all that may have been committed previously is forgiven (or else it [min, ‘some of’] is partitive, intended to state that [forgiveness] which is due to [God’s] servants) and defer you, without chastisement, to an appointed term’, the term of death. They said, ‘You are but mortals like us, desiring to bar us from that which our fathers used to worship, in the way of idols. So bring us a clear warrant’, a manifest argument demonstrating your truthfulness.

Verse 11

Their messengers said to them, ‘We are but mortals like you, as you have said; but God is gracious to whomever He will of His servants, by way of [assigning] prophethood. And it is not ours to bring you any warrant save by the leave of God, by His command, for we are servants, enthralled; and in God let believers put their trust, [let them] have confidence in Him.

Verse 12

And why, indeed, should we not put our trust in God, in other words, there is nothing to prevent us from [doing] this, when He has guided us our ways? And we shall surely endure the hurt you do us. And in God let the trusting put their trust’.

Verse 13

And those who disbelieved said to their messengers, ‘We will assuredly expel you from our land, or you will surely return, you will [surely] end up [returning], to our creed’, our religion. Then their Lord inspired them [saying]: ‘We shall surely destroy the evildoers, the disbelievers,

Verse 14

and We shall surely make you dwell in the land, their land, after them, after they have been destroyed — that, victory [over them] and bequest of the land [to you] is, for whoever fears the standing before Me, that is, [whoever fears] when he comes to stand before Me, and fears My threat’, of chastisement.

Verse 15

And they sought victory, the messengers sought assistance from God against their people; and every tyrant, disdaining obedience to God, rebellious, obstinate to the truth, was brought to nothing;

Verse 16

beyond him, that is, in front of him, is Hell, which he will enter, and he is given to drink, in it, of festering fluid — which is what issues out of the insides of the people of the Fire, mixed with pus and blood —

Verse 17

which he sips, gulping it repeatedly, because of its acridity, but can scarcely swallow, [scarcely] ingest because it is so foul and disgusting; and death, that is, those causes of it that necessarily bring it about, in the way of [different] types of chastisement, comes to him from every side, yet he cannot die; and still beyond him, after that chastisement, there is a harsh chastisement, a severe one, following on [from the previous one].

Verse 18

The likeness, the description, of those who disbelieve in their Lord (alladhīna kafarū bi-rabbihim: the subject, substituted by [the following, a‘māluhum,]): their works, the righteous ones, such as kindness [to kin] or an act of charity — in the way that no benefit can be derived from them [it is because these works] — are as ashes over which the wind blows hard on a tempestuous day, one in which the winds blow violently, making them as scattered dust, over which none can have power (the genitive [clause beginning with ka-ramādin, ‘as ashes’] constitutes the predicate of the [above-mentioned] subject); they, that is, the disbelievers, have no power over anything that they have earned, [anything] that they had done in [their] life on earth, in other words, they shall find no reward for it, since this was never a precondition. That is extreme error, [extreme] perdition!

Verse 19

Have you not seen, have you not observed, O you being addressed (this is an interrogative meant as an affirmative) that God created the heavens and the earth in truth? (bi’l-haqq is semantically connected to [the action of the verb] khalaqa, ‘created’). If He will, He can take you away, O mankind, and bring [about] a new creation, in your place.

Verse 20

And that for God is surely no great, [no] difficult, matter.

Verse 21

And they, that is, [all] creatures, sally forth to God (wa-barazū: this, and what follows, is expressed in the past tense because it will come to pass) all together; then the weak, the followers, say to those who were arrogant, those who were followed: ‘Indeed we were your followers (taba‘an is the plural of tābi‘). Will you then avail, defend, us against the chastisement of God in any way?’ (min ‘adhābi’Llāhi min shay’in: the first min is explicative, while the second one is partitive). They, the ones followed, say, ‘If God had guided us, we would have guided you, we would have called you to [right] guidance. It is the same for us whether we rage [impatiently] or patiently endure; we do not have any asylum’, [any] refuge (min mahīs, ‘any asylum’, min is extra).

Verse 22

And Satan, Iblīs, says, when the issue has been decided, and the people of Paradise are in Paradise and those of the Fire are in the Fire, and they [the people of the Fire] have gathered round him: ‘Truly God promised you a promise of truth, regarding resurrection and requital, fulfilling [it] to you; whereas I promised you, that this would not be, then failed you, for over you I had no warrant (min sultān: min is extra), [no] power or capacity, to compel you to follow me, except that I called you and you responded to me. So do not blame me, but blame yourselves, for having responded to me. I cannot heed your [distress] call, [I cannot] bring aid to you, nor can you heed mine (read bi-musrikhiyya or bi-musrikhī). Lo! I disbelieved in your making me an associate of God formerly’, during life on earth. God, exalted be He, says: Truly for the evildoers, the disbelievers, there shall be a painful chastisement.

Verse 23

And those who believed and performed righteous deeds, they are admitted to gardens underneath which rivers flow, abiding (khālidīna is a circumstantial qualifier of an implied situation) therein by the leave of their Lord, their greeting therein, from God and from the angels, and between themselves: ‘Peace!’.

Verse 24

Have you not seen, observed, how God has struck a similitude? (mathalan is substituted by [the following words, kalimatan tayyibatan]): a goodly saying, which is, ‘there is no god but God’, is as a goodly tree, a palm tree, its root set firm, in the ground, and its shoots, its branches, are in heaven;

Verse 25

it gives its produce, its fruit, every season by the leave of its Lord, by His will. Similarly, the words of faith are set firm in the heart of the believer; his works are raised up to heaven and he receives the blessings and reward therefrom all the time. And God strikes, He makes clear, similitudes for mankind, so that they might remember, be admonished, and therefore believe.

Verse 26

And the similitude of a bad saying, that is, the word of unbelief, is as a bad tree, a colocynth, uprooted from upon the earth, having no stability, [no] fixing or foundation. Similarly, the word of unbelief has no foundation, and no shoot or blessing.

Verse 27

God confirms those who believe by a firm saying, namely, the profession of [His] Oneness, in the life of this world and in the Hereafter, that is, in the grave, when the two angels question them about their Lord, their religion and their Prophet, and they respond correctly, as [reported] in the hadīth of the two Shaykhs [al-Bukhārī and Muslim]; and God sends astray the evildoers, the disbelievers, and therefore they are not guided to the correct response, saying instead, ‘We do not know’, as [reported] in the hadīth; and God does what He will.

Verse 28

Have you not seen, observed, those who exchanged God’s grace, that is, the thanks [due] for it, for unthankfulness — these were the disbelievers of Quraysh — and who, by leading them astray, caused their people to take up residence in the Abode of Ruin?

Verse 29

Hell (jahannama: a supplement, functioning as an explicative): to which they shall be exposed, admitted — an evil place to settle!

Verse 30

And they have set up rivals to, associates [with], God, that they might lead [others] astray (read li-yadillū or li-yudillū) from His way, the religion of Islam. Say, to them: ‘Enjoy!, this world of yours for a short time. For lo! your journey’s end, your return, shall be to the Fire!’.

Verse 31

Tell My servants who believe that they establish prayers and expend of that which We have provided them, secretly and openly, before a day comes wherein there will be neither bargaining, ransoming, nor befriending, that is, [when there will not be] any friendship of any benefit: this is the Day of Resurrection.

Verse 32

God it is Who created the heavens and the earth, and He sends down water from the heaven and with it He brings forth fruits as sustenance for you. And He has disposed for you the ships, that they may run upon the sea, [laden] with passengers and cargo, at His commandment, by His leave, and He has disposed for you the rivers.

Verse 33

And He has disposed for you the sun and the moon, constant, moving in their courses without pause; and He has disposed for you the night, that you may rest therein, and the day, that you may seek of His bounty therein.

Verse 34

And He gives you of all that you ask of Him, according to your [individual] best interests. And if you were to enumerate God’s graces, meaning His bestowal of graces, you could never number it, you would not be able to count it. Lo! man, the disbelieving [man], is verily a wrong-doer and unthankful!, ever wronging his own soul through [acts of] disobedience and ungratefulness towards God’s grace.

Verse 35

And, mention, when Abraham said, ‘My Lord, make this land, Mecca, secure — God granted him this petition and thus made it [Mecca] a sanctuary in which no human blood is shed, no person is wronged, prey is not hunted and one which is never deserted in any of its parts — and turn me and my sons away from serving idols.

Verse 36

My Lord, truly they, idols, have led many of mankind astray, because of their [mankind’s] worship of them. So whoever follows me, believing in the Oneness of God, verily belongs with me, belongs with those who follow my religion; and whoever disobeys me, truly You are Forgiving, Merciful: this was before he was aware of the fact that God does not forgive idolatry.

Verse 37

Our Lord, indeed I have made some of my seed, that is, Ishmael and his mother Hagar, to dwell in a valley where there is no sown land, namely, Mecca, by Your Sacred House, which had been there since before the Flood, our Lord, that they may establish prayer. So make some of the hearts of men yearn, incline and long, towards them — Ibn ‘Abbās said, ‘Had He said: “Make [all] the hearts of men …”, assuredly the Persians, the Byzantines and all of mankind would have yearned towards them’. And provide them with fruits, that they might be thankful: and this [petition] was granted, for [the town of] al-Tā’if was transferred to that [land].

Verse 38

Our Lord, You know what we hide, keep secret, and what we proclaim. And nothing (min shay’in: min is extra) is hidden from God in the earth or in the heaven: these may constitute God’s words or the words of Abraham.

Verse 39

Praise be to God Who has given me, despite [my] old age, Ishmael — born to him when he [Abraham] was 99 years old — and Isaac — born to him when he was 112 years old. Lo! my Lord is indeed the Hearer of supplication.

Verse 40

My Lord, make me an establisher of prayer, and, make, of my seed, those who will establish it (the use of [partitive] min [in min dhurriyatī, ‘of my seed’] is because God informed him that some of them [his seed] would be disbelievers). Our Lord! And accept my supplication, the [supplication] mentioned.

Verse 41

Our Lord, forgive me and my parents — this was before their enmity towards God, Mighty and Majestic, became clear; but it is also said that his mother submitted [to God], (the alternative reading [here] being the singular wālidī [‘my father’]; or [yet another variant reading being] waladī, ‘my son’) and [forgive] believers on the day when the reckoning shall come to pass’, [the day] it shall be effected. God, exalted be He, says:

Verse 42

And do not suppose that God is heedless of what the evildoers, the disbelievers from among the people of Mecca, do. He but gives them respite, without chastisement, until a day when eyes shall stare wide-open, because of the terror of what they see (one says shakhasa basaru fulān to mean ‘he opened them [his eyes] and did not shut them’);

Verse 43

as they come hastening (muhti‘īna is a circumstantial qualifier) with their heads turned upwards, to the heaven, their gaze, their sight, returning not to them, and their hearts as air, devoid of any sense, because of their being terror-stricken.

Verse 44

And warn, make [them] have fear, O Muhammad (s), mankind, the disbelievers, of the day when chastisement will come upon them, namely, the Day of Resurrection, and those who did evil, who disbelieved, will say, ‘Our Lord, give us respite, by returning us to the world, for a brief while, that we might respond to Your call, by affirming [Your] Oneness, and follow the messengers’. It is then said to them in rebuke: ‘But did you not use to swear formerly, in the world, that for you there would be no passing [away]? (min zawālin: min is extra) from this [world] to the Hereafter?

Verse 45

And you dwelt, in it, in the dwelling-places of those who wronged themselves, through unbelief, [those] from among communities of old, and it became clear to you how We dealt with them, by way of punishment — but you were not restrained [thereby] — and We struck, made clear, similitudes for you, in the Qur’ān, but you did not take heed.

Verse 46

And verily they plotted, against the Prophet (s), their plot — when they desired to kill him, or detain him [in his house] or banish him — but their plotting is with God, that is to say, knowledge or the requital thereof [is with God], and their plotting, even though it be great, was not such whereby mountains should be moved, meaning that it is not of any importance, but that they are only harming themselves thereby. It is said that the use of ‘mountains’ here is meant to be literal; alternatively, it is also said [to be a reference to] the laws of Islam, which are likened to these [mountains] in the way that they are established and fixed (a variant reading has la-tazūlu [instead of li-tazūla], with in softened [from inna, ‘verily’], in which case the intended meaning is that [the extent of] their plotting is great. It is said that ‘plotting’ here is [actually a reference to] their unbelief. This second [reading] is consonant with [God’s saying]: Whereby the heavens are almost torn and the earth split asunder and the mountains fall crashing [Q. 19:90]; according to the former [reading], however, one should read it as [if it were] wa-mā kāna, and [their plotting] was not such …).

Verse 47

So do not suppose that God will fail [to keep] His promise, of victory, to His messengers. Truly God is Mighty, Victor, nothing able to escape Him, Lord of Retribution, against those who disobey Him.

Verse 48

And mention, the day when the earth will be changed to other than the earth and the heavens, namely, the Day of Resurrection: mankind shall be gathered onto a white clear earth, as [reported] in the hadīth of the two Shaykhs [al-Bukhārī and Muslim]. Muslim relates the following hadīth: ‘The Prophet (s) was asked, “Where will people be on that day?” He said, “On the Bridge (sirāt)” ’; and they shall come forth, they shall exit from [their] graves, to God, the One, the Almighty.

Verse 49

And you shall see, O Muhammad (s), the sinners, the disbelievers, on that day coupled, chained together with their [individual] devils, in chains, manacles or collars,

Verse 50

their shirts [made] of pitch, because it ignites fire more intensely, and their faces are engulfed by the Fire,

Verse 51

that God may requite (li-yajziya is semantically connected to [the verb] barazū, ‘they shall come forth’) every soul for what it has earned, of good and evil. Truly God is swift at reckoning — He shall reckon with all creatures in about half a day of the days of this world, as one hadīth states to that effect.

Verse 52

This, Qur’ān, is a Proclamation for mankind, in other words, it was revealed in order to proclaim to them, and so that they may be warned thereby, and that they may know, by way of the arguments contained in it, that He, namely, God, is One God, and that people of pith, possessors of intellect, may remember (yadhdhakkara: the original tā’ [of yatadhakkara] has been assimilated with the dhāl), [that they] may be admonished.

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Hizb 26 | AR-RAAD 13:19 -> IBRAHIM 14:52

Surah 13 AR-RAAD

Surah 14 IBRAHIM

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