6. Sura al-Anam
The Quranic Text & Ali’s Version:
أَفَغَيْرَ
اللّهِ
أَبْتَغِي
حَكَمًا
وَهُوَ
الَّذِي
أَنَزَلَ
إِلَيْكُمُ
الْكِتَابَ
مُفَصَّلاً...
6:114. Say:
"Shall I seek for judge other than Allah?
when He it is Who hath sent unto you the Book, explained in detail."
C943. The righteous man seeks no other standard of Judgement but Allah's Will. How can he, when Allah in His grace has explained His Will in the Quran, with details which men of every capacity can understand?
The humblest can learn lessons of right conduct in daily life, and the most advanced can find the highest wisdom in its spiritual teaching, enriched as it is with all kinds of beautiful illustrations from nature and the story of man.
...وَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِّن رَّبِّكَ بِالْحَقِّ ...
They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth.
...فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ ﴿١١٤﴾
Never be then of those who doubt.
وَتَمَّتْ
كَلِمَتُ
رَبِّكَ
صِدْقًا
وَعَدْلاً
لاَّ
مُبَدِّلِ
لِكَلِمَاتِهِ...
6:115. The Word of thy Lord doth find its fulfillment in truth and in justice:
none can change His Words:
...وَهُوَ السَّمِيعُ الْعَلِيمُ ﴿١١٥﴾
for He is the one who heareth and knoweth all.
وَإِن
تُطِعْ
أَكْثَرَ
مَن
فِي
الأَرْضِ
يُضِلُّوكَ
عَن
سَبِيلِ
اللّهِ...
6:116. Wert thou to follow the common run of those on earth, they will lead thee away from the Way of Allah.
...إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ ﴿١١٦﴾
They follow nothing but conjecture:
they do nothing but lie.
إِنَّ
رَبَّكَ
هُوَ
أَعْلَمُ
مَن
يَضِلُّ
عَن
سَبِيلِهِ...
6:117. Thy Lord knoweth best who strayeth from His Way.
...وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ ﴿١١٧﴾
He knoweth best who they are that receive His guidance.
Other versions:
6: 114
Asad [say you:] “Am I, then to look unto anyone but God for judgment [as to what is right and wrong], when it is He who has bestowed upon you from on high this divine writ, clearly spelling out the truth?”
Pickthall Shall I seek other than Allah for judge, when He it is who hath revealed unto you (this) Scripture, fully explained? Those unto whom We gave the Scripture (aforetime) know that it is revealed from thy Lord in truth. So be not thou (O Muhammad) of the waverers.
Transliteration Afagairalla_hi abgi hakamaw wa huwal lazi anzala ilaikumul kita_ba mufassala_(n), wallazina a_taina_humul kita_ba ya'lamu_na annahu_ munazzalum mir rabbika bil haqqi fala_ taku_nanna minal mumtarin(a).
[[ Ali’s note - 943 The righteous man seeks no other standard of judgement but God's Will. How can he, when god in His grace has explained His Will in the Qur-an, with details which men of every capacity can understand? The humblest can learn lessons of right conduct in daily life, and the most advanced can find the highest wisdom in its spiritual teaching, enriched as it is with all kinds of beautiful illustrations from nature and the story of man. (6.114) ]]
6: 115
Asad for truly and justly has thy Sustainer’s promise been fulfilled [note 102]. There is no power that could alter [the fulfillment of] His promises: and He alone is all-hearing, all-knowing.
Pickthall Perfected is the Word of thy Lord in truth and justice. There is naught that can change His words. He is the Hearer, the Knower.
Transliteration Wa tammat kalimatu rabbika sidqaw wa 'adla_(n), la_ mubaddila likalima_tih(i), wa huwas sami'ul 'alim(u).
6: 116
Pickthall If thou obeyedst most of those on earth they would mislead thee far from Allah's way. They follow naught but an opinion, and they do but guess.
Transliteration Wa in tuti' aksara man fil ardi yudillu_ka 'an sabililla_h(i), iy yattabi'u_na illaz zanna wa in hum illa_ yakhrusu_n(a).
6: 117
Pickthall Lo! thy Lord, He knoweth best who erreth from His way; and He knoweth best (who are) the rightly guided.
Transliteration Inna rabbaka huwa a'lamu may yadillu 'an sabilih(i), wa huwa a'lamu bil muhtadin(a).
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7. Sura al-Araf
The Quranic Text & Ali’s Version:
المص
﴿١﴾
7:1. Alif Lam Mim Sad.
C989. This is a combination of four Abbreviated Letters. For Abbreviated Letters generally, see Appendix I (at the end of Surah 2).
The combination here includes the three letters Alif, Lam, Min, which occurred at the beginning of Surah 2, and are discussed in n.25 to 2:1.
The additional letter Sad occurs in combination here and in Surah 19, and by itself -it the beginning of Surah 38, and nowhere else.
The factor common to Surah 7, Surah 19, and Surah 38, is that in each case the core of the Surah consists in the stories (qasas) of the Prophets.
In this Surah we have the Stories of Noah, Hud, Salih, Lut, Shu'ayb, and Moses, leading up to Muhammad, and in Surah 38, the stories of David Solomon, and Job similarly lead up to Muhammad, occupying three out of the five sections. Surah 19 consists almost entirely of such stories.
Can we understand Sad to stand for qasas, of which it is the most characteristic letter?
In this Surah 7, we have also the spiritual history of mankind traced-the Beginning the Middle, and the End, which as explained in n. 25, might be represented symbolically by Alif, Lam, Min. If so, this Surah, dealing with the Beginning, Middle, and the End of man's spiritual story, and illustrating it by the stories of the Prophets, might well be represented symbolically by the letters, Alif, Lam, Mim, Sad. But no one can dogmatic about these symbols. (R).
كِتَابٌ
أُنزِلَ إِلَيْكَ
فَلاَ يَكُن
فِي صَدْرِكَ
حَرَجٌ مِّنْهُ
لِتُنذِرَ
بِهِ...
7:2. A Book revealed unto thee, so let thy heart be oppressed no more by any difficulty on that account, that with it thou mightest warn (the erring)
C990. Heart: in the original, breast. I have used the word most appropriate to the English idiom.
The meaning is that Al-Mustafa is consoled for all the difficulties which he encountered in his mission, with the fact that he had clear guidance in the Book for his preaching.
...وَذِكْرَى لِلْمُؤْمِنِينَ ﴿٢﴾
and teach the believers.
اتَّبِعُواْ
مَا أُنزِلَ
إِلَيْكُم مِّن
رَّبِّكُمْ
وَلاَ تَتَّبِعُواْ
مِن دُونِهِ
أَوْلِيَاء...
7:3. Follow (O men!) the revelation given unto you from your Lord,
and follow not, as friends or protectors, other than Him.
...قَلِيلاً مَّا تَذَكَّرُونَ ﴿٣﴾
Little it is ye remember of admonition.
C991. This is added in order that men might not be puffed up with such little knowledge as they possessed, for there are great heights to be scaled in the spiritual kingdom.
وَكَم
مِّن قَرْيَةٍ
أَهْلَكْنَاهَا
فَجَاءهَا
بَأْسُنَا
بَيَاتًا أَوْ
هُمْ قَآئِلُونَ
﴿٤﴾
7:4. How many towns have We destroyed (for their sins)?
Our punishment took them on a sudden by night or while they slept for their afternoon rest.
فَمَا
كَانَ دَعْوَاهُمْ
إِذْ جَاءهُمْ
بَأْسُنَا
إِلاَّ أَن
قَالُواْ إِنَّا
كُنَّا ظَالِمِينَ
﴿٥﴾
7:5. When (thus) our punishment took them, no cry did they utter but this:
"Indeed we did wrong."
C992. The spiritual story of man begins with a prelude. Think of the towns and nations ruined by their iniquity. Allah gave them many opportunities, and sent them warners and teachers. But they arrogantly went on in their evil ways, till some dreadful calamity came and wiped out their traces.
In a warm climate the disturbance in the heat of the midday rest is even more than the disturbance at night. It was when the catastrophe came that the people realized their sins, but it was too late.
فَلَنَسْأَلَنَّ
الَّذِينَ
أُرْسِلَ إِلَيْهِمْ
وَلَنَسْأَلَنَّ
الْمُرْسَلِينَ
﴿٦﴾
7:6. Then shall We question those to whom Our Message was sent and those by whom We sent it.
C993. In the final reckoning, the warners and teachers will give evidence of their preaching the truth, and the wicked will themselves have to acknowledge the truth.
We picture it like a court scene, when the story is related, but the Judge knows all, even more than the parties can tell.
قُلْ
مَنْ حَرَّمَ
زِينَةَ اللّهِ
الَّتِيَ أَخْرَجَ
لِعِبَادِهِ
وَالْطَّيِّبَاتِ
مِنَ الرِّزْقِ...
7:32. Say:
Who hath forbidden the beautiful (gifts) of Allah, which He hath produced for his servants, and the things, clean and pure, (which He hath provided) for sustenance?
C1014. Asceticism often means the negation of art and beauty, it has no necessary sanctity attached to it.
...قُلْ هِي لِلَّذِينَ آمَنُواْ فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ...
Say:
they are, in the life of this world, for those who believe, (and) purely for them on the Day of Judgment.
C1015. The beautiful and good things of life are really meant for, and should be the privilege of those with faith in Allah.
If they do not always have them in this life, and if there is sometimes the semblance of others having them who do not deserve them, let us at least consider the matter in another light. Our Faith in Allah's wisdom is unshaken and we know that these are but fleeting and mixed types of the things in the spiritual world.
Their pure counterparts in the spirituals world will be only for those who proved in all the trials of this world, that they had faith.
...كَذَلِكَ نُفَصِّلُ الآيَاتِ لِقَوْمٍ يَعْلَمُونَ ﴿٣٢﴾
Thus do We explain the signs in detail for those who understand.
Other versions:
7: 1
Pickthall Alif. Lam. Mim. Sad.
Transliteration Alif La_m Mim Sa_d.
[[ Ali’s notes - 989 This is a combination of four Abbreviated Letters. For Abbreviated Letters generally, see Appendix I (at the end of Sura II). The combination here includes the three letters A.L.M., which occurred at the beginning of Sura II, and are discussed in n. 25 to ii. 1. The additional letter Sad occurs in combination here and in Sura xix, and by itself at the beginning of S. xxxviii, and nowhere else. The factor common to S. vii. S. xix, and S. xxxviii, is that in each case the core of the Sura consists in the stories (qisas) of the Prophets. In this Sura we have the Stories of Noah, Hud, Salih, Lot, Shu'aib, and Moses, leading up to Muhammad, and in S. xxxviii, the stories of David, Solomon, and Job similarly lead up to Muhammad, occupying three out of the five sections. Sura xix consists almost entirely of such stories. In this Sura vii, we have the religious history of mankind traced-the Beginning the Middle, and the End. (7.1)]]
7: 2
Asad A divine writ has been bestowed from on high upon you – and let there be no doubt about this in your heart – in order that you may warn [the erring] thereby, and [thus] admonish the believers [note 2]:
Pickthall (It is) a Scripture that is revealed unto thee (Muhammad) so let there be no heaviness in thy heart there from that thou may warn thereby, and (it is) a Reminder unto believers.
Transliteration Kita_bun unzila ilaika fala_ yakun fi sadrika harajum minhu litunzira bihi wa zikra_ lil mu'minin(a).
[[ Asad’s note 2 – The expression “haraj” (lit., “straitness” or “tightness”) is often idiomatically to denote “doubt”: and this is……..the meaning of the term here………….Both the warning and the admonition are summarized in the sequence.]]
7: 3
Asad “Follow what has been sent down unto you by Sustainer, and follow no masters other than Him [note 3].” How seldom do you keep this in mind!
Pickthall (Saying): Follow that which is sent down unto you from your Lord, and follow no protecting friends beside Him. Little do ye recollect!
Transliteration Ittabi'u_ ma_ unzila ilaikum mir rabbikum wa la_ tattabi'u_ min du_nihi auliya_'(a), qalilam ma_ tazakkaru_n(a).
[[ Asad’s note 3 – Some of the great Muslims thinkers, and particularly Ibn Hazam and Ibn Taymiyyah, maintain that the expression “awliya” (here rendered as “masters”) denotes, in this context, “authorities” in the religious sense of the word, implying a prohibition of attributing legal validity – side by side with Quranic ordinances – to the subjective opinions of any person below the Prophet. See in this connection 5:101, and the corresponding notes.]]
7: 4
Pickthall How many a township have We destroyed! As a raid by night, or while they slept at noon, Our terror came unto them.
Transliteration Wa kam min qaryatin ahlakna_ha_ faja_'aha_ ba'suna_ baya_tan au hum qa_'ilu_n(a).
7: 5
Pickthall No plea had they, when Our terror came unto them, save that they said: Lo! We were wrongdoers.
Transliteration Fama_ ka_na da'wa_hum iz ja_'ahum ba'suna_ illa_ an qa_lu_ inna_ kunna_ za_limin(a).
7: 6
Pickthall Then verily We shall question those unto whom (Our message) hath been sent, and verily We shall question the messengers.
Transliteration Falanas'alannal lazina ursila ilaihim wa lanas'alannal mursalin(a).
[[ Ali’s note -
992 The religious story of man begins with a prelude. Think of the towns and nations ruined by their iniquity. Allah gave them many opportunities, and sent them warners and teachers. But they arrogantly went on in their evil ways, till some dreadful calamity came and wiped out their traces. In a warm climate the disturbance in the heat of the midday rest is even more than the disturbance at night. It was when the catastrophe came that the people realised their sins, but it was too late. (7.5)]]
7: 32 [al-Araf, Mecca 39]
Asad Say: “Who is there to forbid the beauty which God has brought forth for His creatures, and the good things from among the means of sustenance?” Say: “They are [lawful] in the life to this world unto all who have attained to faith – to be theirs alone on Resurrection Day.” [note 24] Thus clearly do We spell out these messages unto people of [innate] knowledge!
Pickthall Say: Who hath forbidden the adornment of Allah which He hath brought forth for His bondmen, and the good things of His providing? Say: Such, on the Day of Resurrection, will be only for those who believed during the life of the world. Thus do We detail Our revelations for people who have knowledge.
Transliteration Qul man harrama zinatalla_hil lati akhraja li 'iba_dihi wat tayyiba_ti minar rizq(i), qul hiya lillazina a_manu_ fil haya_tid dunya_ kha_lisatay yaumal qiya_mah(ti),kaza_lika nufassilul a_ya_ti liqaumiy ya'lamu_n(a).
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12. Yusuf (Joseph)
The Quranic Text & Ali’s Version:
لَقَدْ
كَانَ
فِي قَصَصِهِمْ
عِبْرَةٌ
لِّأُوْلِي
الأَلْبَابِ...
12:111. There is, in their stories, instruction for men endued with understanding.
C1796. Their stories, i.e., the stories of Prophets or of the wicked; for the two threads inter-twine, as in Joseph's story.
...مَا كَانَ حَدِيثًا يُفْتَرَى وَلَـكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ...
It is not a tale invented, but a confirmation of what went before it --
C1797. A story like that of Joseph is not a purely imaginary fable. The People of the Book have it in their sacred literature. It is confirmed here in its main outline, but here there is a detailed spiritual exposition that will be found nowhere in earlier literature.
The exposition covers all sides of human life. If properly understood it gives valuable lessons to guide our conduct,-an instance of Allah's grace and mercy to people who will go to Him in faith and put their affairs in His hands.
...وَتَفْصِيلَ كُلَّ شَيْءٍ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ ﴿١١١﴾
a detailed exposition of all things, and a Guide and a Mercy to any such as believe.
Other versions:
12: 111
Asad Indeed, in the stories of these men there is a lesson for those who are endowed with insight. [As for this revelation ] it could not possibly be a discourse invented: nay indeed, it is confirming the truth whatever there still remains, clearly spelling out everything, and guidance and grace unto people who will believe.
Pickthall In their history verily there is a lesson for men of understanding. It is no invented story but a confirmation of the existing (Scripture) and a detailed explanation of everything, and a guidance and a mercy for folk who believe.
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13. Ar-R’ad, Medina 96
The Quranic Text & Ali’s Version:
اللّهُ
الَّذِي رَفَعَ
السَّمَاوَاتِ
بِغَيْرِ عَمَدٍ
تَرَوْنَهَا...
13:2. Allah is He Who raised the heavens without any pillars that ye can see;
C1800. Should we construe the clause "that ye can see" to refer to "pillars" or "to the heavens"?
Either is admissible, but I prefer the former.
The heavens are supported on no pillars that we can see. What we see is the blue vault of heaven, but there are invisible forces or conditions created by Allah, which should impress us with His power and glory.
...ثُمَّ اسْتَوَى عَلَى الْعَرْشِ ...
is firmly established on the Throne (of Authority);
C1801. Cf. 10:3 , and n. 1386.
We must not think that anything came into being by itself or carries out its functions by itself. Allah is the Creator from Whom everything has its life and being and through Whom everything is maintained and supported, even though fixed laws are established for its regulation and government.
... وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ...
He has subjected the sun and the moon (to His law)!
...كُلٌّ يَجْرِي لأَجَلٍ مُّسَمًّى...
each one runs (its course) for a term appointed.
The "term appointed" limits the duration of their functioning: its ultimate return is to Allah, as its beginning proceeded from Allah.
...يُدَبِّرُ الأَمْرَ ...
He doth regulate affairs,
Where the laws of nature are fixed, and everything runs according to its appointed course, the government and regulation behind it is still that of Allah.
Where there is limited free will as in man, yet the ultimate source of man's faculties is Allah.
Allah cares for His creatures. He does not, as in the idea of polytheistic Greece, sit apart on Olympus, careless of His creatures.
... يُفَصِّلُ الآيَاتِ لَعَلَّكُم بِلِقَاء رَبِّكُمْ تُوقِنُونَ ﴿٢﴾
explaining the Signs in detail, that ye may believe with certainty in the meeting with your Lord.
C1803. One manifestation of His caring for His creatures, even where a limited amount of free-will is granted for their development, is that He is careful to explain His Signs both in nature and in express and detailed revelation through His Messengers, lest man should have any doubts whether he has to return ultimately to his Lord and account for all his actions during the "term appointed," when he was given some initiative by way of trial and preparation.
If man attends carefully to the Signs, he should have no doubt whatever.
Other versions:
13: 2
Asad It is God who has raised the heavens without any supports tht you can see and is established on the throne of His almightiness; ….Clearly does He spell out these messages, so that you might be certain in your innermost that you are destined to meet your Sustainer.
Pickthall Allah it is who raised up the heavens without visible supports, then mounted the Throne, and compelled the sun and the moon to be of service, each runneth unto an appointed term; He ordereth the course; He detaileth the revelations, that haply ye may be certain of the meeting with your Lord.
Transliteration Alla_hul lazi rafa'as sama_wa_ti bi gairi 'amadin taraunaha_ summa-stawa_ 'alal 'arsyi wa sakhkharasy syamsa wal qamar(a), kulluy yajri li ajalim musamma_(n), yudabbirul amra yufassilul a_ya_ti la'allakum biliqa_'i rabbikum tu_qinu_n(a).
[[ Yuksel note-
016:044 The Arabic word BaYaNa means (1) explain an ambiguous message; or (2) declare a hidden message. This multiple-meaning verse is one of the most abused verses by the followers of hadith hearsay. They choose the first meaning. Their rendering, however, contradicts many verses of the Quran: the Quran is explained not by Muhammad, but by its author, God Himself (75:19).
Thus it is described as a "clarified/explained book" (5:15; 12:1; 26:195; 44:6), and we are reminded over and over that it is "easy to understand" (54:17,22,32,40). Thus, the second alternative is the intended meaning, since the Quran was received by Muhammad in a private session called revelation, and his job was to deliver and declare the message he received. God orders Muhammad to proclaim the revelation which is revealed to him personally. Indeed, this is the whole mission of the messengers (16:35). Thus, the word "litubayyena" of 16:44 is similar to the one in 3:187. Verse 3:187 tells us that the people who received the revelation should "proclaim the scripture to the people, and never conceal it." See 2:159,160; 3:187 and 16:64. For a comparative discussion on verse 16:44, see the Sample Comparisons section in the Introduction.
The Quran is simple to understand (54:11). Whoever opens his/her mind and heart as a monotheist and takes the time to study it, will understand it. This understanding will be enough for salvation. Beyond this, to understand the multiple-meaning verses you do not need to be a messenger of God. If you have a good mind and have studied the Quran as a believer, that is, if you have a deep knowledge, then you will be able to understand the true meanings of multiple-meaning verses. The verse 3:7, which is about the multiple-meaning verses, points this fact in a multiple-meaning way (this is an interesting subject which warrants another article): ". . . No one knows their true meaning except God and those who possess knowledge. . ." ]]
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17.Surah Al Isra
The Quranic Text & Ali’s Version:
وَلَقَدْ صَرَّفْنَا
لِلنَّاسِ فِي
هَـذَا الْقُرْآنِ
مِن كُلِّ
مَثَلٍ...
17:89. And We have explained to man, in this Qur'án, every kind of similitude:
C2290. In the Quran everything is explained in detail from various points of view, by commands, similitudes, examples, stories, parables, etc.
It does not merely narrate stories or lay down vague abstract propositions. It gives every detailed help in outward and inner life.
...فَأَبَى أَكْثَرُ النَّاسِ إِلاَّ كُفُورًا ﴿٨٩﴾
yet the greater part of men refuse (to receive it) except with ingratitude!
C2291. One form in which it can be received with ingratitude is to pay verbal tributes to it but not study it as it ought to be studied (2:121, haqqa tilawatihi), or to disobey its precepts or standards.
Other versions:
17: 89
Transliteration Wa laqad sarrafna_ lin na_si fi ha_zal qur'a_ni min kulli masal(in), fa aba_ aksarun na_si illa_ kufu_ra_(n).
Asasd For, indeed, many facets have We given in this Quran to every kind of lesson [designed] for [the benefit of] mankind! However, most men are unwilling to accept anyghing but blasphemy-
Pickthall And verily We have displayed for mankind in this Qur'an all kinds of similitudes, but most of mankind refuse aught save disbelief.
Transliteration Wa qa_lu_ lan nu'mina laka hatta_ tafjura lana_ minal ardi yambu_'a_(n),
[Asad note 104 According to Raghib, the noun ‘mathal’ …….singifies “a lesson”.] =====================================
21. AL-Anbiyaa, Mecca 73
The Quranic Text & Ali’s Version:
لَقَدْ
أَنزَلْنَا
إِلَيْكُمْ
كِتَابًا فِيهِ
ذِكْرُكُمْ...
21:10. We have revealed for you (O men!) a book in which is a Message for you:
...أَفَلَا تَعْقِلُونَ ﴿١٠﴾
will ye not then understand?
Asad’s Version:
21:10
[O MEN!] We have now bestowed upon you from on high a divine writ containing all that you ought to bear in mind: 13 will you not, then, use your reason?
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39 Az-Zumar (The Throngs)
Mecca Period 59
The Quranic Text & Ali’s Version:
تَنزِيلُ
الْكِتَابِ
مِنَ
اللَّهِ
الْعَزِيزِ
الْحَكِيمِ
﴿١﴾
39:1. The revelation of this Book is from Allah, the Exalted in Power, Full of Wisdom.
C4242. In connection with Revelation two qualities of Allah are mentioned:
1. that He is All-Powerful and can carry out His Will in spite of all opposition; and
2. that He is full of knowledge and wisdom.
The first answers those who question how Allah can send Revelation to man;
the second explains that true wisdom consists in carrying out Allah's Will as revealed to us.
إِنَّا
أَنزَلْنَا
إِلَيْكَ
الْكِتَابَ
بِالْحَقِّ...
39:2. Verily it is We Who have revealed the Book to thee in Truth:
... فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ ﴿٢﴾
so serve Allah, offering Him sincere devotion.
Asad’s Version:
In The Name of God, The Most Gracious, The Dispenser of Grace:
39:1 THE BESTOWAL from on high of this divine writ issues from God, the Almighty, the Wise:
(39:2) for, behold, it is We who have bestowed this revelation upon thee from on high, setting forth the truth: so worship Him, sincere in thy faith in Him alone!