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 45, verses 12 - 15
And He has made subservient to you, [as a gift] from Himself, all that is in the heavens and on earth: [ 1 ] in this, behold, there are messages indeed for people who think!
Tell all who have attained to faith that they should forgive those who do not believe in the coming of the Days of God, [since it is] for Him [alone] to requite people for whatever they may have earned.
Whoever does what is just and right, does so for his own good; and whoever does evil, does so for his own hurt; and in the end unto your Sustainer you all will be brought back.
Chapter 45, verse 23
Hast thou considered [the kind of man] who makes his own desires his deity, and whom God has [thereupon] let go astray, knowing [that his mind is closed for guidance], and whose hearing and heart He has sealed, and upon whose sight He has placed a veil? [ 2 ] Who, then, could guide him after God [has abandoned him]? Will you not, then, bethink yourselves?
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Translator’s Notes
[ 1 ] I.e., by endowing man, alone among all living beings, with a creative mind and, thus, with the ability to make conscious use of the nature that surrounds him and is within him.
[ 2 ] A reference to the natural law instituted by God, whereby a person who persistently adheres to false beliefs and refuses to listen to the voice of truth gradually loses the ability to perceive the truth, “so that finally, as it were, a seal is set upon his heart” (Raghib). Since it is God who has instituted all laws of nature – which, in their aggregate, are called sunnat Allah (“the way of God”) – this “sealing” is attributed to Him: but it is obviously a consequence of man’s free choice and not an act of “predestination”. Similarly, the suffering which, in the life to come, is in store for all those who during their life in this world have willfully remained deaf and blind to the truth, is a natural consequence of their free choice – just as happiness in the life to come is the natural consequence of man’s endeavor to attain to righteousness and inner illumination. It is in this sense that the Qur’anic references to God’s “reward” and “punishment” must be understood.
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