13-8 Allah knows what every female bears, and that of which the wombs fall short of completion and that which they grow. And everything with Him has a measure.a
ٱللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَىٰ وَمَا تَغِيضُ ٱلْأَرْحَامُ وَمَا تَزْدَادُ ۖ وَكُلُّ شَىْءٍ عِندَهُۥ بِمِقْدَارٍ (۸)
13-8a: تَحْمِلُ – حِمۡل is signifies a visible burden and حَمۡل a hidden burden such as a fetus in the womb, water in the clouds or fruit in a tree. For example وَإِن تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا : And if one weighed down by a burden calls another… (35:18). The meaning of اِحۡتَمَل and حَمَلَ is the same (R).
In both the preceding and succeeding verses there is mention of requital and this is an intervening verse. To interpret this verse as simply meaning that Allah has knowledge whether a fetus is male or female or whether the length of pregnancy will be eight, nine, or ten months is incorrect. Just as in the last section examples are given of the heavens and earth as a complementary pair, and everything is paired such that one of the pair casts an influence on the other, which receives it. The pregnancy of a woman is mentioned as an example where the male impregnates the female. Just as the fetus develops in the womb of the woman invisible to the naked eye, similarly the effects of what one does are not visible, but they keep forming a hidden creation. In the spiritual realm, revelation is what casts an influence and humans are the receiver of it. The kind of actions a person does are a result of this pregnancy. The statement about the wombs falling short or growing reflects exactly what happens with actions. Sometimes a person does good actions from which he expects good results, but circumstances may arise that the expected results do not materialize, just as some pregnancies are miscarried while others reach their full term and produce a perfect and healthy child. The last statement in this verse: كُلُّ شَىْءٍ عِندَهُۥ بِمِقْدَارٍ : everything with Him has a measure, also points to the result of actions, indicating that everything (specifically one’s actions) will be measured. The subject matter that follows supports this interpretation and in particular verse 13:11 states that every action is recorded by the angels appointed by Allah for that purpose, in other words, actions produce consequences that are recorded.
13-9 The Knower of the unseen and the seen, the Great, the Most High.a
عَـٰلِمُ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ ٱلْكَبِيرُ ٱلْمُتَعَالِ (۹)
13-9a: ٱلْكَبِيرُ – See 2-34b for کِبۡر and کِبۡر also means exalted, honorable, noble or exalted in honor. ٱلْكَبِيرُ and المُتکَبِّر are attributive names of Allah with these meanings: the Great, the Exalted. کِبۡریاء bears testimony to a perfect and indispensable Being and is an attribute applicable only to Allah and none other (T). Because کبیر and صغیر are comparative attributes and کبیر is also used for a chief, as in: إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ : Surely he is your chief who taught you enchantment (20:71), hence the purpose in saying اللّٰہ اکبر is that Allah is the greatest, just as الا علیٰ signifies Allah has eminence over all others.
ٱلْمُتَعَالِ – Its root is ((ع ل و – عُلُوّ is the highest point of a thing and is the opposite of lowest. علا is from یعلُوا and its verbal noun is عُلُو, and عَلِیَ is from یَعلیٰ and its verbal noun isعلاً . The former علا is used both in a positive and negative sense and the latter عَلِیَ is used only in a positive sense. There are many examples of the former in the Quran: إِنَّ فِرْعَوْنَ عَلَا فِى ٱلْأَرْضِ : Surely Pharoah exalted himself in the land (28:4); وَكَانُوا۟ قَوْمًا عَالِينَ : and they were an insolent people (23:46); لَا يُرِيدُونَ عُلُوًّۭا فِى ٱلْأَرْضِ : no desire to exalt themselves (28:83); وَلَتَعْلُنَّ عُلُوًّۭا كَبِيرًۭا : and behave insolently with mighty arrogance (17:4). العَلِیٌّ is derived from عَلِیَ and means exalted and superior, meaning Allah is so high that the praise of those who praise, or the knowledge of a pious devotee cannot encompass Him. This is also the purport of تعلیٰ : the Most High, and باب تفاعُل in such a situation is for exaggeration (R) and derived from it is متعال .
13-10 Alike (to Him) among you is he who conceals (the) word and he who speaks openly, and he who hides himself by night and (who) goes forth by day.a
سَوَآءٌۭ مِّنكُم مَّنْ أَسَرَّ ٱلْقَوْلَ وَمَن جَهَرَ بِهِۦ وَمَنْ هُوَ مُسْتَخْفٍۭ بِٱلَّيْلِ وَسَارِبٌۢ بِٱلنَّهَارِ (۱۰)
13-10a: مُسْتَخْفٍۭ – خَفِیَ means to hide (oneself), اخفاء is to hide something and استخفاء is the desire to خفاء, that is an attempt to hide, as in لِيَسْتَخْفُوا۟ مِنْهُ ۚ to conceal (their enmity) from him (11:5) (R). When used as a subject it takes the formمُستخفی .
سَارِب – سَرَب means to go towards a low land, as in فَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ سَرَبًۭا : and it took its way into the river, being free (18:61) and سَارِب is used to describe one walking (R). It is possible that the indication here may be to the secret plans and open mischief against the Holy Prophet.
13-11 For him are (angels) guarding the consequences (of his deeds), before him and behind him, who guard him by Allah’s command. Surely Allah changes not the condition of a people, until they change their own condition. And when Allah intends evil to a people, there is no averting it, and besides Him they have no protector.a
لَهُۥ مُعَقِّبَـٰتٌۭ مِّنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ يَحْفَظُونَهُۥ مِنْ أَمْرِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۗ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوْمٍۢ سُوٓءًۭا فَلَا مَرَدَّ لَهُۥ ۚ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ (۱۱)
13-11a: مُعَقِّبَـٰتٌۭ – It is derived from عَقِب and the meaning of تعقیب is to bring one thing after another, as in لَا مُعَقِّبَ لِحُكْمِهِۦ ۚ : there is none to repel His decree (13:41), that is when Allah gives His decree then there is none after Him who can negate that. معقبات has been taken to mean the angels who come one after another for protection of a person (R). تعقیب is that a person does some work and then returns to it and that is why a person who prays again after praying or joins another religious war after having participated in one is called مُعَقِّب (LA). Another explanation is that the angels are called مُعَقِّبَـٰتٌۭ because they go after the words and actions of people, that is they go on securing them by writing them down (RM). The تا in معقبة is for emphasis, or یا معقبة is the plural of مُعَقِّب and مُعَقِّبَـٰتٌۭ is the plural of the plural.
By مُعَقِّبَـٰتٌۭ is meant Honorable Recorders: Who are the مُعَقِّبَـٰتٌۭ ? It has been said that these are angels who protect humans against calamities and misfortunes. However, this meaning fits neither the etymology of the word nor the context. According to one meaning of the word معقبات these are the angels that come one after another and these angels are the same ones who record the good and evil deeds of a person and are also called ملائکة الیل : the night angels, and ملائکة النہار : the morning angels. The second meaning makes this very clear: انہم یعقبون اقوال الشخص و افعاله ای یتبعونہا و یحفظونہا بالکتابة : They follow the words and deeds of persons and safeguard them by writing them. So, they are the same angels who are elsewhere called كِرَامًۭا كَـٰتِبِينَ : Honorable Recorders. It is also clear from the context that the mention here is not about the protection of people from calamities, but the protection of their actions, as is evident from the last verse and the words that follow لَا يُغَيِّرُ مَا بِقَوْمٍ: Surely Allah changes not the condition of a people. There is also clear evidence from the Quran that these angels are called guardians and watchers. For example, in one place it is stated مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌۭ : He utters not a word but there is by him a watcher at hand (50:18), and in another place, وَإِنَّ عَلَيْكُمْ لَحَـٰفِظِينَ كِرَامًۭا كَـٰتِبِينَ يَعْلَمُونَ مَا تَفْعَلُونَ : And surely there are keepers over you; honorable recorders; they know what you do. This is also the meaning manifested by يَحْفَظُونَهُۥ مِنْ أَمْرِ ٱللَّهِ : who guard him by Allah’s command. The pronoun in يَحْفَظُونَهُۥ is either for the deed that one does or the doer of the deed so that the purpose of his guarding is the guarding of his deeds, because it is only deeds that deserve to be protected. It is stated about this book of record elsewhere: وَعِندَنَا كِتَـٰبٌ حَفِيظٌۢ : and with Us is a book that preserves (50:4). The eminence of humans lies in the realization that they are responsible for their actions and as humans progress, this sense of responsibility increases. Religions, and particularly Islam, has taken this sense of responsibility to perfection by stating the maxim that every action is recorded and that it is preserved regardless of the condition a person is in. Thus, every action has a consequence. There is real benefit for humans in accepting this principle. Accordingly, if a nation desires its betterment, then its individuals should change their condition, or things will not improve.
Muslims today have abandoned this advice and are wandering aimlessly in search of easy fixes. They do not pay attention to reforming themselves spiritually. The statement that, when Allah intends evil to a people, there is no averting it, means that Allah’s intention is based on the actions of the people. When the actions of people bring about a punishment, then it cannot be ended merely by lamenting. However, if they reform, Allah does end the punishment.
13-12 He it is Who shows you the lightning causing fear and hope and (Who) brings up the heavy cloud.a
هُوَ ٱلَّذِى يُرِيكُمُ ٱلْبَرْقَ خَوْفًۭا وَطَمَعًۭا وَيُنشِئُ ٱلسَّحَابَ ٱلثِّقَالَ (۱۲)
13-12a: بَرْق is the flash of lightning and رَعۡد is the thunder that is produced in the clouds.
ٱلسَّحَابَ ٱلثِّقَالَ – ثقال is the plural of ثقیلة which means heavy. Because سحاب is a generic noun hence its adjective is plural.
13-13 And the thunder celebrates His praise, and the angels too for awe of Him. And He sends the thunderbolts and smites with them whom He pleases, yet they dispute concerning Allah, and He is Mighty in prowess.a
وَيُسَبِّحُ ٱلرَّعْدُ بِحَمْدِهِۦ وَٱلْمَلَـٰٓئِكَةُ مِنْ خِيفَتِهِۦ وَيُرْسِلُ ٱلصَّوَٰعِقَ فَيُصِيبُ بِهَا مَن يَشَآءُ وَهُمْ يُجَـٰدِلُونَ فِى ٱللَّهِ وَهُوَ شَدِيدُ ٱلْمِحَالِ (۱۳)
13-13a: مِحَال – Its root is مَحَلؒ which means to punish or chastise but according to some its root is حَوۡل which means power, might, strength, ability.
The mention made here of rain and clouds, and thunder and lightning is because the main topic of this section is the truth of revelation and the Quran has likened revelation to rain as in أَوْ كَصَيِّبٍۢ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَـٰتٌۭ وَرَعْدٌۭ وَبَرْقٌۭ : Or like abundant rain from the cloud in which is darkness, and thunder and lightning (2:19). This is further clarified in verse 13:17. The similarity between rain and revelation is that just as rain causes the potential powers of the earth to spring into action, revelation also causes the potential powers of people to awaken and thus a dead nation comes alive. However, this is accompanied by some difficulties which are metaphorically referred to as lightning. These difficulties take the form of opponents, who instead of turning to Allah and benefitting from the revelation, start quarreling with it and try to destroy it, hence inviting Divine punishment. The final result of the thunderstorm is the glorification and praise of Allah. The purpose of trials and tribulations is also that Allah should be praised and glorified.
13-14 To Him is due the true prayer. And those to whom they pray besides Him give them no answer, but (they are) like one who stretches forth his two hands towards water that it may reach his mouth, but it will not reach it. And the prayer of the disbelievers is only wasted.a
لَهُۥ دَعْوَةُ ٱلْحَقِّ ۖ وَٱلَّذِينَ يَدْعُونَ مِن دُونِهِۦ لَا يَسْتَجِيبُونَ لَهُم بِشَىْءٍ إِلَّا كَبَـٰسِطِ كَفَّيْهِ إِلَى ٱلْمَآءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَـٰلِغِهِۦ ۚ وَمَا دُعَآءُ ٱلْكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍۢ (۱۴)
13-14a: لَهُۥ دَعْوَةُ ٱلْحَقِّ – It means that supplication made to Allah is apt and accepted or that it is beneficial, and by supplication here is meant turning or resorting to Allah. The subject here is the same as has been under discussion from before, namely people benefit by developing a relationship with Allah, but here the theme of monotheism is developed by stating that there is no benefit in developing a connection with idols, which is likened to a thirsty person who spreads his hands and entreats the water to come and enter his mouth. He does this even though Allah has given him the ability to harness the forces of nature which have been created to serve people. When people fail to understand their power, they annul the purpose of their creation and the purpose of the creation of nature as well.
دُعَآءُ ٱلْكَـٰفِرِينَ – means a supplication made to idols and which does not benefit them at all. However, Allah may accept the prayer of a disbeliever who turns to Allah in times of trial and tribulations as is mentioned elsewhere in the description of idol worshippers: دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ لَئِنْ أَنجَيْتَنَا مِنْ هَـٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ فَلَمَّآ أَنجَىٰهُمْ : Then they pray to Allah, being sincere to Him in obedience: If Thou deliver us from this, we will certainly be of the grateful ones. But when he delivers them… (10:22-23).
13-15 And whoever is in the heavens and the earth makes obeisance to Allah only, willingly and unwillingly, and their shadows, too, at morn and eve.
وَلِلَّهِ يَسْجُدُ مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ طَوْعًۭا وَكَرْهًۭا وَظِلَـٰلُهُم بِٱلْغُدُوِّ وَٱلْـَٔاصَالِ (۱۴) ۩
13-15a: طَوْعًۭا وَكَرْهًۭا – طَوۡع means voluntarily, willingly, of one’s own accord and کَرۡہ is its opposite. طَوْعًۭا وَكَرْهًۭا means that in all situations everything is obedient to Allah. Those that do not obey of their own free will and do not develop a relationship with Allah have to face its consequences in some other manner, according to the rules laid down by Allah. This is what is called as كَرْهًۭا obedience, that is everything is bound by Allah’s laws and if it does not accept and obey the law then it must bear the punishment for it. This too is obeisance, though in a negative sense. By مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ : in the heavens and the earth, is meant either angels, jinn and humans, or the entire creation.
What is meant by the obeisance of shadows: This has been explained by the Quran in another place: أَوَلَمْ يَرَوْا۟ إِلَىٰ مَا خَلَقَ ٱللَّهُ مِن شَىْءٍۢ يَتَفَيَّؤُا۟ ظِلَـٰلُهُۥ عَنِ ٱلْيَمِينِ وَٱلشَّمَآئِلِ سُجَّدًۭا لِّلَّهِ وَهُمْ دَٰخِرُونَ : See they not everything that Allah has created? Its (very) shadows return from right and left, making obeisance to Allah, while they are in utter abasement (16:48). The meaning is that even shadows move in accordance with the rules of Allah, then how can a human escape His rule when even his shadow is bound by Allah’s rules. But what is meant by ظل or shadow? Is it only the shadow of a person that is cast by the sun? ظل in the Arabic language is used in several contexts. It can mean curtain, multitude, blackness, the very being of a thing. A hadith of Ibn Abbas states: ان الکافر یَسۡجُدُ بغیر اللّٰہ و ظِلُّه یسجد للّٰہ : A disbeliever prostrates to other than Allah but his ظل prostrates to Allah, where the meaning of ظل is taken to be his body which casts the shadow (N). By ظلال البحر is meant the waves of the sea (LA) and ظِلَّ has been used to mean idea or thought (LA). ظِل also means state, condition, circumstance, as in انتقلت عن ظِلّی : I detached myself from my condition (T).
In two ahadith, the word ظِلّ relates to Allah. In one of these it is stated: سَبۡعَةٌ یُظِلُّھُمُ اللّٰہ فی ظِلِّهٖ : Seven whom Allah will shade in His shade, where the ظِلّ of Allah is taken to mean Divine mercy and blessing. The other hadith has السلطان ظِلُّ اللّٰہِ فی الارض : The Sultan is the shadow of God on earth, where the meaning of ظِلُّ اللّٰہِ is taken to be ستر اللّٰہ : under the cover of God, or خاصة اللّٰہ (N – T). It is obvious from both ahadith that ظِلّ refers to the manifestation of some attribute of Allah, just as the shadow manifests the form of a person. So, taking the meaning of ظلال as manifestation of attributes, we can say that there is a subtle indication that humans may willingly or unwillingly adopt obedience to Allah, but the qualities which result from a person’s actions, which can be referred to as the ظل of the person, are also under the influence of the laws of Allah and obedient to Him. Thus, whatever a person does, even if the action constitutes disobedience to the commands of Allah, the result is determined by the rules of Allah. Hence a person’s ظل or action, and its effect is obedient and prostrates to Allah. The meaning of ظِلّ in the sense of state, condition, circumstance has already been mentioned and the explanation given above is in consonance with it and, in my opinion, with the hadith of Ibn Abbas الکافر یَسۡجُدُ بغیر اللّٰہ و ظِلُّه یسجد للّٰہ mentioned above. This is also the meaning of ظلال in الجنة تحت ظلال السَّیُوفِ : the heaven is under the shade of a sword, indicating that jihad which is waged with the sword earns a person paradise.
It is also worth remembering that the Sufi terminology of ظلی نبوت : reflected prophethood, is not real prophethood but only a glimpse of some attributes of prophethood that are developed in a truthful pious follower. Just as ظل اللّٰہ : reflection of Allah, is not Allah ظل نبی : reflection of prophet, is not a prophet, and nor is ظلی نبوت actual prophethood. The ظل of Allah and of the Prophet is similar to the image of the sun reflected by clear water, or a mirror in that it appears to be the moon but in fact it is not.
13-16 Say: Who is the Lord of the heavens and the earth? Say: Allah. Say: Do you then take besides Him, guardians who control no benefit or harm even for themselves? Say: Are the blind and the seeing alike? Or, are darkness and light equal? Or, have they set up with Allah associates who have created creation like His, so that what is created became confused to them? Say: Allah is the Creator of all things, and He is the One, the Supreme.a
قُلْ مَن رَّبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ قُلِ ٱللَّهُ ۚ قُلْ أَفَٱتَّخَذْتُم مِّن دُونِهِۦٓ أَوْلِيَآءَ لَا يَمْلِكُونَ لِأَنفُسِهِمْ نَفْعًۭا وَلَا ضَرًّۭا ۚ قُلْ هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ أَمْ هَلْ تَسْتَوِى ٱلظُّلُمَـٰتُ وَٱلنُّورُ ۗ أَمْ جَعَلُوا۟ لِلَّهِ شُرَكَآءَ خَلَقُوا۟ كَخَلْقِهِۦ فَتَشَـٰبَهَ ٱلْخَلْقُ عَلَيْهِمْ ۚ قُلِ ٱللَّهُ خَـٰلِقُ كُلِّ شَىْءٍۢ وَهُوَ ٱلْوَٰحِدُ ٱلْقَهَّـٰرُ (۱۶)
13-16a: Only Allah provides true spiritual sustenance: The subject of monotheism is continued so that people attempt to seek spiritual sustenance only from Allah because that is the only relationship that can benefit them. Considering a human as god or by elevating someone to the status of God or by taking something else as god and seeking spiritual sustenance from it provides no real benefit to a person, because false gods have no ability to generate any benefit or harm even for themselves. It is a sign of spiritual blindness to seek sustenance from other than Allah, and enlightened is the believer who develops a relationship with Allah. Darkness means disbelief and error, and light means belief. In the last part of the verse, the power of creation is used as a measure to determine who is worthy of worship. This argument is made many times over in the Quran as for example: يَـٰٓأَيُّهَا ٱلنَّاسُ ٱعْبُدُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ humans, serve your Lord Who created you and those before you (2:21). The question poised here is whether those they take for god have created anything. The condition added is خَلَقُوا۟ كَخَلْقِهِ : created creation like Allah’s, because humans create things day and night, and also estimate and measure things, if one wants to interpret خلق in a general sense. So the challenge here is whether any of these false deities can create the like of what Allah has created. Can they make an ant or even the leg of an ant? Jesus has been made a partner with Allah, so any Muslim who believes that Jesus made bats, which are a creation like the creation of God, or made birds which blended in with the creation of Allah, mistakenly supports an argument in favor of the divinity of Jesus.
13-17 He sends down water from the clouds, then watercourses flow according to their measure, and the torrent bears along the swelling foam. And from that which they melt in the fire for the sake of making ornaments or apparatus arises a scum like it. Thus does Allah compare truth and falsehood. Then as for the scum, it passes away as a worthless thing; and as for that which does good to men, it tarries in the earth. Thus does Allah set forth parables.a
أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًۭا رَّابِيًۭا ۚ وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَـٰعٍۢ زَبَدٌۭ مِّثْلُهُۥ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَـٰطِلَ ۚ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءًۭ ۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ (۱۷)
13-17a: زَبَدًۭا رَّابِيًۭا – زَبَد means foam. رابیا is from رَبَا which means to increase and come up. Here by زَبَدًۭا رَّابِيًۭا is meant foam that comes up to the surface. The meaning of أَخْذَةًۭ رَّابِيَةً (69:10) is a vehement punishment.
حِلْيَةٍ – It means ornaments, as in أَوَمَن يُنَشَّؤُا۟ فِى ٱلْحِلْيَةِ : Is one decked with ornaments (43:18). Its plural is حُلِیّ as in مِنْ حُلِيِّهِمْ عِجْلًۭا : made of their ornaments a calf (7:148).
جُفَآءًۭ –اَجۡفَأتِ القِدۡرُ means the pot boiled over and froth spilled out. جُفَآءًۭ is the debris found on the sides of a valley, that is a worthless thing (R) and derived from it, this word is used for refuse, scum, dross.
The meaning of this parable has been made clear by Allah Himself; it is the example of truth and falsehood. Falsehood appears to be at the top for a period of time, but it is like froth, and truth is like water that is beneficial for people. The term بِقَدَرِهَا : according to their measure, is meant to convey that just as the amount of rain that is absorbed by the valley and the amount that runs off depends upon the properties of the surface it falls on, similarly every person benefits from Divine revelation according to their capabilities. In the present times too, the froth of evil has risen to the surface, but this froth will dissipate, and truth will remain.
13-18 For those who respond to their Lord is good. And as for those who respond not to Him, even if they had all that is in the earth and the like thereof with it, they would certainly offer it for a ransom. As for those, theirs is an evil reckoning and their abode is hell; and evil is the resting-place.a
لِلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمُ ٱلْحُسْنَىٰ ۚ وَٱلَّذِينَ لَمْ يَسْتَجِيبُوا۟ لَهُۥ لَوْ أَنَّ لَهُم مَّا فِى ٱلْأَرْضِ جَمِيعًۭا وَمِثْلَهُۥ مَعَهُۥ لَٱفْتَدَوْا۟ بِهِۦٓ ۚ أُو۟لَـٰٓئِكَ لَهُمْ سُوٓءُ ٱلْحِسَابِ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمِهَادُ (۱۸)
13-18a: This last verse of the section again draws attention to strengthening one’s bond with Allah. The benefits derived from this bond cannot be obtained by all the wealth and treasures of the world. Even if all the wealth of the world is collected, it cannot produce good ethics and morals.
Bayan-ul-Quran 