From the translation by Muhammad Asad (Leopold Weiss)

About the translator:
Muhammad Asad, Leopold Weiss, was born of Jewish parents in Livow, Austria (later Poland) in 1900, and at the age of 22 made his first visit to the Middle East. He later became an outstanding foreign correspondent for the Franfurter Zeitung, and after his conversion to Islam travelled and worked throughout the Muslim world, from North Africa to as far east as Afghanistan, India and Pakistan. After years of devoted study he became one of the leading Muslim scholars of our age. His translation of the Holy Qur'an is one of the most lucid and well-referenced works in this category, dedicated to “li-qawmin yatafakkaroon” (For people who think).

Chapter 42, verses 36 - 43
And [remember that] whatever you are given [now] is but for the [passing] enjoyment of life in this world – whereas that which is with God is far better and more enduring. [It shall be given] to all who attain to faith and in their Sustainer place their trust; and who shun the more heinous sins and abominations; and who, whenever they are moved to anger, readily forgive; and who respond to [the call of] their Sustainer and are constant in prayer; and whose rule [in all matters of common concern] is consultation among themselves; [ 1 ] and who spend on others out of what We provide for them as sustenance; [ 2 ] and who, whenever tyranny afflicts them, defend themselves.
But [remember that an attempt at] requiting evil may, too become an evil: [ 3 ] hence, whoever pardons [his foe] and makes peace, his reward rests with God - for, verily, He does not love evildoers.
Yet indeed, as for any who defend themselves after having been wronged – no blame whatever attaches to them: blame attaches but to those who oppress [other] people and behave outrageously on earth, offending against all right: for them there is grievous suffering in store!
But withal, if one is patient in adversity and forgives – this, behold, is indeed something to set one’s heart upon!
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Translator’s Notes
[ 1 ] This particular qualification of true believers has a double import: firstly, it is meant to remind all followers of the Qur’an that they must remain united within one single community; and, secondly, it lays down the principle that all their communal business must be transacted in mutual consultation.
[ 2 ] Following as it does immediately upon the call to communal unity and consultation, the “spending on others” bears here the general connotation of social justice.
[ 3 ] In other words, successful struggle against tyranny often tends to degenerate into a similarly tyrannical attitude towards the erstwhile oppressors. Hence, most of the classical commentators stress the absolute prohibition of “going beyond what is right” when defending oneself against tyranny and oppression.