The Prophets (Al-Anbiya) Compared Translations of the meaning of the Quran

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Compared Translations of the meaning of the Quran

# (21) The Prophets (Al-Anbiya)

Compared Translations of the meaning of the Quran - Sura 21
al-Anbiya' - The Prophets
Total Verses: 112

‏21:1 سورة الانبياء بسم الله الرحمن الرحيم ــــ اقترب للناس حسابهم وهم في غفلة معرضون

Transliteration	Iqtaraba lilnnasi hisabuhum wahum fee ghaflatin muAAridoona
Literal	Their account/calculation neared/approached to the people, and they are in negligence/disregard objecting/opposing .

Yusuf Ali	Closer and closer to mankind comes their Reckoning: yet they heed not and they turn away.
Pickthal	Their reckoning draweth nigh for mankind, while they turn away in heedlessness.
Arberry	Nigh unto men has drawn their reckoning, while they in heedlessness are yet turning away;
Shakir	Their reckoning has drawn near to men, and in heedlessness are they turning aside.
Sarwar	The people's day of reckoning is drawing closer, yet they are heedlessly neglectful.
Khalifa	Fast approaching is the reckoning for the people, but they are oblivious, averse.
Hilali/Khan	Draws near for mankind their reckoning, while they turn away in heedlessness.
H/K/Saheeh	[The time of] their account has approached for the people, while they are in heedlessness turning away.
Malik	The Day of Accountability for mankind is getting closer and closer, yet they are heedless and are turning away from the admonition.[1]
QXP	Closer draws to people the time of their reckoning, and yet they turn away stubbornly heedless of it.
Maulana Ali	Their reckoning draw nigh to men, and they turn away in heedlessness.
Free Minds	The judgment of mankind has come near, while they are turning away unaware.
Qaribullah	The Reckoning for mankind is drawing near, yet they are heedless and turn away.

George Sale	The time of giving up their account draweth nigh unto the people of Mecca; while they are sunk in negligence, turning aside from the consideration thereof.
JM Rodwell	THIS people's reckoning hath drawn nigh, yet, sunk in carelessness, they turn aside.

Asad	CLOSER DRAWS unto men their reckoning: and yet they remain stubbornly heedless [of its approach]. [Lit., "and yet in [their] heedlessness they are obstinate (muridun)".]

al-Anbiya' 021:002

‏21:2 ماياتيهم من ذكر من ربهم محدث الا استمعوه وهم يلعبون

Transliteration	Ma ya/teehim min thikrin min rabbihim muhdathin illa istamaAAoohu wahum yalAAaboona
Literal	None from a remembrance/reminder initiated/originated from their Lord, comes to them except they heard/listened (to) it and (while) they are playing/amusing .

Yusuf Ali	Never comes (aught) to them of a renewed Message from their Lord, but they listen to it as in jest,-
Pickthal	Never cometh there unto them a new reminder from their Lord but they listen to it while they play,
Arberry	no Remembrance from their Lord comes to them lately renewed, but they listen to it yet playing,
Shakir	There comes not to them a new reminder from their Lord but they hear it while they sport,
Sarwar	Whenever a new revelation comes to them from their Lord, they listen to it in a playful manner,
Khalifa	When a proof comes to them from their Lord, that is new, they listen to it heedlessly.
Hilali/Khan	Comes not unto them an admonition (a chapter of the Quran) from their Lord as a recent revelation but they listen to it while they play,
H/K/Saheeh	No mention comes to them anew from their Lord except that they listen to it while they are at play
Malik	They listen with ridicule to each fresh warning that comes to them from their Lord and remain engaged in the sports.[2]
QXP	Whenever a new Reminder comes to them from their Lord, they listen to it with playful amusement. (26:5).
Maulana Ali	There comes not to them a new Reminder from their Lord but they hear it while they sport,
Free Minds	When a reminder comes to them from their Lord that is new, they listen to it while playing.
Qaribullah	No recent revival of the remembrance comes to them from their Lord, except that they play with it as they listen

George Sale	No admonition cometh unto them from their Lord, being lately revealed in the Koran, but when they hear it, they turn it to sport:
JM Rodwell	Every fresh warning that cometh to them from their Lord they only hear to mock it,-

Asad	Whenever there comes unto them any new reminder from their Sustainer, they but listen to it with playful amusement, [Lit., "while they are playing".]

al-Anbiya' 021:003

‏21:3 لاهية قلوبهم واسروا النجوى الذين ظلموا هل هذا الا بشر مثلكم افتاتون السحر وانتم تبصرون

Transliteration	Lahiyatan quloobuhum waasarroo alnnajwa allatheena thalamoo hal hatha illa basharun mithlukum afata/toona alssihra waantum tubsiroona
Literal	Their hearts/minds are being distracted and they kept the confidential talk secret, those who caused injustice/oppression, is that except (a) human similar/equal to you? Do you do the magic/sorcery and you are seeing/understanding?

Yusuf Ali	Their hearts toying as with trifles. The wrong-doers conceal their private counsels, (saying), "Is this (one) more than a man like yourselves? Will ye go to witchcraft with your eyes open?"
Pickthal	With hearts preoccupied. And they confer in secret. The wrong-doers say: Is this other than a mortal like you? Will ye then succumb to magic when ye see (it)?
Arberry	diverted their hearts. The evildoers whisper one to another, 'Is this aught but a mortal like to yourselves? What, will you take to sorcery with your eyes open?'
Shakir	Their hearts trifling; and those who are unjust counsel together in secret: He is nothing but a mortal like yourselves; what! will you then yield to enchantment while you see?
Sarwar	and their hearts are preoccupied with trivial matters. The unjust ones whisper to each other and say, "Is he (Muhammad) more than a mere mortal like you? How can you follow that which you know is only a magic?"
Khalifa	Their minds are heedless. And the transgressors confer secretly: "Is he not just a human being like you? Would you accept the magic that is presented to you?"
Hilali/Khan	With their hearts occupied (with evil things) those who do wrong, conceal their private counsels, (saying): "Is this (Muhammad SAW) more than a human being like you? Will you submit to magic while you see it?"
H/K/Saheeh	With their hearts distracted. And those who do wrong conceal their private conversation, [saying], Is this [Prophet] except a human being like you? So would you approach magic while you are aware [of it]?
Malik	Their hearts are preoccupied with worldly affairs; these wrongdoers say to each other in private: "Is this man (Muhammad) not a human being like yourselves? Would you follow witchcraft with your eyes open?"[3]
QXP	With their hearts preoccupied with fleeting delights, the wrongdoers confer secretly, "Is he not just a human being like you? Will you yield to his spellbinding eloquence with your eyes open?"
Maulana Ali	Their hearts trifling. And they -- the wrongdoers -- counsel in secret: He is nothing but a mortal like yourselves; will you then yield to enchantment while you see?
Free Minds	Their hearts are preoccupied, and those who are wicked confer privately: "Is he not a human being like you? Would you accept this magic while you know?"
Qaribullah	their hearts are diverted. The harmdoers mutter to one another: 'Is this anything else but a human like yourself? What, will you follow sorcery with your eyes open? '

George Sale	Their hearts are taken up with delights. And they who act unjustly discourse privately together, saying, is this Mohammed any more than a man like yourselves? Will ye therefore come to hear a piece of sorcery, when ye plainly perceive it to be so?
JM Rodwell	Their hearts set on lusts: and they who have done this wrong say in secret discourse, "Is He more than a man like yourselves? What! will ye, with your eyes open, accede to sorcery?"

Asad	their hearts set on passing delights; yet they who are [thus] bent on wrongdoing conceal their innermost thoughts [See next note.] [when they say to one another], "Is this [Muhammad] anything but a mortal like yourselves? Will you, then, yield to [his] spellbinding eloquence with your eyes open?" [As regards my occasional rendering of sihr (lit., "sorcery" or "magic") as "spellbinding eloquence", see 74:24, where this term occurs for the first time in the chronology of Quranic revelation. By rejecting the message of the Quran on the specious plea that Muhammad is but a human being endowed with "spellbinding eloquence", the opponents of the Quranic doctrine in reality "conceal their innermost thoughts": for, their rejection is due not so much to any pertinent criticism of this doctrine as, rather, to their instinctive, deep-set unwillingness to submit to the moral and spiritual discipline which an acceptance of the Prophet's call would entail.]

al-Anbiya' 021:004

‏21:4 قال ربي يعلم القول في السماء والارض وهو السميع العليم

Transliteration	Qala rabbee yaAAlamu alqawla fee alssama-i waal-ardi wahuwa alssameeAAu alAAaleemu
Literal	He said: "My Lord knows the saying/opinion and belief in the skies/space and the earth/Planet Earth, and He is the hearing/listening, the knowledgeable."

Yusuf Ali	Say: "My Lord knoweth (every) word (spoken) in the heavens and on earth: He is the One that heareth and knoweth (all things)."
Pickthal	He saith: My Lord knoweth what is spoken in the heaven and the earth. He is the Hearer, the Knower.
Arberry	He says: 'My Lord knows what is said in the heavens and the earth, and He is the All-hearing, the All-knowing.'
Shakir	He said: My Lord knows what is spoken in the heaven and the earth, and He is the Hearing, the Knowing.
Sarwar	The Lord said, "Tell them (Muhammad), 'My Lord knows all that is said in the heavens and the earth. He is All-hearing and All-knowing ".
Khalifa	He said, "My Lord knows every thought in the heaven and the earth. He is the Hearer, the Omniscient."
Hilali/Khan	He (Muhammad SAW) said: "My Lord knows (every) word (spoken) in the heavens and on earth. And He is the All-Hearer, the All-Knower."
H/K/Saheeh	The Prophet said, My Lord knows whatever is said throughout the heaven and earth, and He is the Hearing, the Knowing.
Malik	Tell them: "My Lord has knowledge of every word which is spoken in the heavens and the earth, and He hears all and knows all."[4]
QXP	The Prophet said, "My Lord knows every word that is spoken in the High and the Low. He is the Hearer, the Knower."
Maulana Ali	He said: My Lord knows (every) utterance in the heaven and the earth, and He is the Hearer, the Knower.
Free Minds	He said: "My Lord knows what is said in the heavens and in the Earth, and He is the Hearer, the Knower."
Qaribullah	He said: 'My Lord has knowledge of what is said in the heavens and on earth. He is the Hearer, the Knower. '

George Sale	Say, my Lord knoweth whatever is spoken in heaven and on earth: It is He who heareth and knoweth.
JM Rodwell	SAY: "My Lord knoweth what is spoken in the heaven and on the earth: He is the Hearer, the Knower."

Asad	Say: [According to the earliest scholars of Medina and Basrah, as well as some of the scholars of Kufah, this word is spelt qul, as an imperative ("Say"), whereas some of the Meccan scholars and the majority of those of Kufah read it as qala ("He [i.e., the Prophet] said"). In the earliest copies of the Quran the spelling was apparently confined, in this instance, to the consonants q-l: hence the possibility of reading it either as qul or as qala. However, as Tabari points out, both these readings have the same meaning and are, therefore, equally valid, "for, when God bade Muhammad to say this, he [undoubtedly] said it... Hence, in whichever way this word is read, the reader is correct (musib as-sawab) in his reading." Among the classical commentators, Baghawi and Baydawi explicitly use the spelling qul, while Zamakhshari's short remark that "it has also been read as qala" seems to indicate his own preference for the imperative qul.] "My Sustainer knows whatever is spoken in heaven and on earth; and He alone is all-hearing, all-knowing."

al-Anbiya' 021:005

‏21:5 بل قالوا اضغاث احلام بل افتراه بل هو شاعر فلياتنا باية كما ارسل الاولون

Transliteration	Bal qaloo adghathu ahlamin bali iftarahu bal huwa shaAAirun falya/tina bi-ayatin kama orsila al-awwaloona
Literal	But they said: "A confused mixture of dreams with no basis, rather he fabricated/cut and split it, rather he is a poet, so he should come/bring us with a verse/evidence/sign, as/like the first/beginners were sent."

Yusuf Ali	"Nay," they say, "(these are) medleys of dream! - Nay, He forged it! - Nay, He is (but) a poet! Let him then bring us a Sign like the ones that were sent to (Prophets) of old!"
Pickthal	Nay, say they, (these are but) muddled dreams; nay, he hath but invented it; nay, he is but a poet. Let him bring us a portent even as those of old (who were Allah's messengers) were sent (with portents).
Arberry	Nay, but they say: 'A hotchpotch of nightmares! Nay, he has forged it; nay, he is a poet! Now therefore let him bring us a sign, even as the ancient ones were sent as Messengers.'
Shakir	Nay! say they: Medleys of dreams; nay! he has forged it; nay! he is a poet; so let him bring to us a sign as the former (prophets) were sent (with).
Sarwar	They have said, "It, (the Quran), is only the result of some confused dreams. He is only a poet. He should show us some miracles, as the ancient Prophets had done."
Khalifa	They even said, "Hallucinations," "He made it up," and, "He is a poet. Let him show us a miracle like those of the previous messengers."
Hilali/Khan	Nay, they say:"These (revelations of the Quran which are inspired to Muhammad SAW) are mixed up false dreams! Nay, he has invented it! Nay, he is a poet! Let him then bring us an Ayah (sign as a proof) like the ones (Prophets) that were sent before (with signs)!"
H/K/Saheeh	But they say, [The revelation is but] a mixture of false dreams; rather, he has invented it; rather, he is a poet. So let him bring us a sign just as the previous [messengers] were sent [with miracles].
Malik	Rather, some of them say, "this Qur’an is jumble of dreams!" Others say: "He has made it all up!" And yet others say: "He is a poet!" Let him bring to us a sign as did the former Messengers."[5]
QXP	"Nay," they say, "Muddled dreams! Nay, he has but invented it! Nay, he is but a poet! Let him then bring us a miracle (as we have heard), like the ones that were given to Prophets of old!"
Maulana Ali	Nay, say they: Medleys of dreams! nay, he has forged it! nay, he is a poet! so let him bring to us a sign such as the former (prophets) were sent (with).
Free Minds	They said: "No, these are just bad dreams; no, he made it up; no, he is a poet. So let him bring us a sign like those who were sent before."
Qaribullah	Some say: 'No, it is only mixed dreams. ' 'No, he has forged it himself', or, 'no, he is a poet! Let him bring us a sign, just as the ancient ones were sent as Messengers. '

George Sale	But they say, the Koran is a confused heap of dreams: Nay, he hath forged it; nay, he is a poet: Let him come unto us therefore with some miracle, in like manner as the former prophets were sent.
JM Rodwell	Nay, say they, "it is the medley of dreams: nay, he hath forged it: nay, he is a poet: let him come to us with a sign as the prophets of old were sent."

Asad	"Nay," they say, "[Muhammad propounds] the most involved and confusing of dreams!" [Lit., "confusing medleys (adghath) of dreams".] "Nay, but he has invented [all] this!" - "Nay, but he is [only] a poet!" - [and,] "Let him, then, come unto us with a miracle, just as those [prophets] of old were sent [with miracles]?"

al-Anbiya' 021:006

‏21:6 ما امنت قبلهم من قرية اهلكناها افهم يؤمنون

Transliteration	Ma amanat qablahum min qaryatin ahlaknaha afahum yu/minoona
Literal	None from a village/urban city before them believed, (that) We made it die/destroyed it , so are they believing?

Yusuf Ali	(As to those) before them, not one of the populations which We destroyed believed: will these believe?
Pickthal	Not a township believed of those which We destroyed before them (though We sent them portents): would they then believe?
Arberry	Not one city that We destroyed before them believed; what then, will they not believe?
Shakir	There did not believe before them any town which We destroyed, will they then believe?
Sarwar	The people of the town whom We had destroyed also had no faith. Will these people then believe in God?.
Khalifa	We never annihilated a believing community in the past. Are these people believers?
Hilali/Khan	Not one of the towns (populations), of those which We destroyed, believed before them (though We sent them signs), will they then believe?
H/K/Saheeh	Not a [single] city which We destroyed believed before them, so will they believe?
Malik	The fact, however, is that even though We showed Signs to the prior people, not a single nation before them, which We destroyed, ever believed. Will they believe?[6]
QXP	Not one of the communities before them which Our Law destroyed, believed (in their Messengers). Will these, then, believe?
Maulana Ali	Not a town believed before them which We destroyed: will they then believe?
Free Minds	None of the towns which We destroyed before them had believed. Will they believe?
Qaribullah	Of the villages We destroyed, there was not one that believed. What, will they not believe?

George Sale	None of the cities which We have destroyed, believed the miracles which they saw performed, before them: Will these therefore believe, if they see a miracle?
JM Rodwell	Before their time, none of the cities which we have destroyed, believed: will these men, then, believe?

Asad	Not one of the communities that We destroyed in bygone times [Lit., "before them".] would ever believe [their prophets]: will these, then, [be more willing to] believe? [The downfall of those communities of old - frequently referred to in the Quran - was invariably due to the fact that they had been resolved to ignore all spiritual truths which militated against their own, materialistic concept of life: is it, then (so the Quranic argument goes), reasonable to expect that the opponents of the Prophet Muhammad, who are similarly motivated, would be more willing to consider his message on its merits?]

al-Anbiya' 021:007

‏21:7 وماارسلنا قبلك الا رجالا نوحي اليهم فسألوا اهل الذكر ان كنتم لاتعلمون

Transliteration	Wama arsalna qablaka illa rijalan noohee ilayhim fais-aloo ahla alththikri in kuntum la taAAlamoona
Literal	And We did not send before you except men, We inspire/transmit to them, so ask/question the reminder's/remembrance's people if you were not knowing.

Yusuf Ali	Before thee, also, the messengers We sent were but men, to whom We granted inspiration: If ye realise this not, ask of those who possess the Message.
Pickthal	And We sent not (as Our messengers) before thee other than men, whom We inspired. Ask the followers of the Reminder if ye know not?
Arberry	And We sent none before thee, but men to whom We made revelation -- question the People of the Remembrance, if you do not know --
Shakir	And We did not send before you any but men to whom We sent revelation, so ask the followers of the reminder if you do not
Sarwar	The messengers that We had sent before you were only men to whom We had given revelation. Ask the People of the Book if you do not know.
Khalifa	We did not send before you except men whom we inspired. Ask those who know the scripture, if you do not know.
Hilali/Khan	And We sent not before you (O Muhammad SAW) but men to whom We inspired, so ask the people of the Reminder (Scriptures - the Taurat (Torah), the Injeel (Gospel)) if you do not know.
H/K/Saheeh	And We sent not before you, [O Muúammad], except men to whom We revealed [the message], so ask the people of the message if you do not know.
Malik	The Messengers which We sent before you, O Muhammad, were also human to whom We sent revelation. If you, O objectors, do not know this, then ask the people of the reminder (Jews and Christians).[7]
QXP	(O Prophet) Before you We sent none but men to whom We granted Revelation. (Tell the deniers), "If you do not know this, ask the followers of previous Revelations." (16:43).
Maulana Ali	And We sent not before thee any but men to whom We sent revelation; so ask the followers of the Reminder if you know not.
Free Minds	And We did not send before you except men whom We inspired to. So ask the people of the remembrance if you do not know.
Qaribullah	We never sent (anyone) before you except men to whom We revealed to them. 'Ask the people of the Remembrance if you do not know. '

George Sale	We sent none as our Apostles before thee, other than men, unto whom We revealed our will. Ask those who are acquainted with the scripture, if ye know not this.
JM Rodwell	And we sent none, previous to thee, but men to whom we had revealed ourselves. Ask ye the people who are warned by Scriptures, if ye know it not.

Asad	For [even] before thy time, [O Muhammad,] We never sent [as Our apostles] any but [mortal] men, whom We inspired - hence, [tell the deniers of the truth,] "If you do not know this, ask the followers of earlier revelation" -[Lit., "followers of the reminder" - i.e., of the Bible, which in its original, uncorrupted form represented one of Gods "reminders" to man.]

al-Anbiya' 021:008

‏21:8 وماجعلناهم جسدا لاياكلون الطعام وماكانوا خالدين

Transliteration	Wama jaAAalnahum jasadan la ya/kuloona alttaAAama wama kanoo khalideena
Literal	And We did not make/create them a body, they do not eat the food, and they were not immortal/eternal .

Yusuf Ali	Nor did We give them bodies that ate no food, nor were they exempt from death.
Pickthal	We gave them not bodies that would not eat food, nor were they immortals.
Arberry	nor did We fashion them as bodies that ate not food, neither were they immortal;
Shakir	And We did not make them bodies not eating the food, and they were not to abide (forever).
Sarwar	We had not made them such bodies that would not eat any food nor were they immortal.
Khalifa	We did not give them bodies that did not eat, nor were they immortal.
Hilali/Khan	And We did not create them (the Messengers, with) bodies that ate not food, nor were they immortals,
H/K/Saheeh	And We did not make the prophets forms not eating food, nor were they immortal [on earth].
Malik	We did not give them bodies which could survive without food, nor were they immortal.[8]
QXP	We gave them not bodies that won't require food, nor were they immortal.
Maulana Ali	Nor did We give them bodies not eating food, nor did they abide.
Free Minds	And We did not make for them bodies that do not need to eat, nor were they immortal.
Qaribullah	Nor did We make them bodies that ate no food, nor were they immortal.

George Sale	We gave them not a body which could be supported without their eating food; neither were they immortal.
JM Rodwell	We gave them not bodies which could dispense with food: and they were not to live for ever.

Asad	and neither did We endow them with bodies that could dispense with food nor were they immortal. [Lit., "neither did We fashion them [ie., those apostles] as bodies that ate no food", implying a denial of any supernatural quality in the prophets entrusted with God's message (cf. 5:75, 13:38 and 25:20, as well as the corresponding notes). The above is an answer to the unbelievers' objection to Muhammad's prophethood expressed in verse 3 of this surah.]

al-Anbiya' 021:009

‏21:9 ثم صدقناهم الوعد فانجيناهم ومن نشاء واهلكنا المسرفين

Transliteration	Thumma sadaqnahumu alwaAAda faanjaynahum waman nashao waahlakna almusrifeena
Literal	Then We were truthful to them (in) the promise, so We saved/rescued them and whom We will/want, and We destroyed the wasters/extravagators .

Yusuf Ali	In the end We fulfilled to them Our Promise, and We saved them and those whom We pleased, but We destroyed those who transgressed beyond bounds.
Pickthal	Then we fulfilled the promise unto them. So we delivered them and whom We would, and We destroyed the prodigals.
Arberry	then We made true the promise We gave them and We delivered them, and whomsoever We would; and We destroyed the prodigal.
Shakir	Then We made Our promise good to them, so We delivered them and those whom We pleased, and We destroyed the ex
Sarwar	Our promise to them came true and We saved them and those whom We wanted, but destroyed the unjust people.
Khalifa	We fulfilled our promise to them; we saved them together with whomever we willed, and annihilated the transgressors.
Hilali/Khan	Then We fulfilled to them the promise, and We saved them and those whom We willed, but We destroyed Al-Musrifoon (i.e. extravagants in oppression, polytheism and in sin).
H/K/Saheeh	Then We fulfilled for them the promise, and We saved them and whom We willed and destroyed the transgressors.
Malik	Then We fulfilled Our promise with them: We saved them and those whom We pleased, and destroyed the transgressors.[9]
QXP	We always fulfilled Our Promise to them. We saved them and all those who were worthy to be saved according to Our Law and We destroyed those who had wasted their own "Self."
Maulana Ali	Then We made Our promise good to them; so We delivered them and whom We pleased, and We destroyed the extravagant.
Free Minds	Then We fulfilled the promise to them, so We saved them and whom We pleased, and We destroyed those who transgressed.
Qaribullah	Then We were true to the promise, We saved them together with those whom We willed, and destroyed the transgressors.

George Sale	But We made good our promise unto them: Wherefore We delivered them, and those whom We pleased; but We destroyed the exorbitant transgressors.
JM Rodwell	Then made we good our promise to them; and we delivered them and whom we pleased, and we destroyed the transgressors.

Asad	In the end, We made good unto them Our promise, and We saved them and all whom We willed [to save], [I.e., their believing followers.] and We destroyed those who had wasted their own selves. [As regards my rendering of al-musrifun as "those who had wasted their own selves", see note on the last sentence of 10:12.]

al-Anbiya' 021:010

‏21:10 لقد انزلنا اليكم كتابا فيه ذكركم افلا تعقلون

Transliteration	Laqad anzalna ilaykum kitaban feehi thikrukum afala taAAqiloona
Literal	We had descended to you a Book in it (is) your memory/mention , so do you not reason/understand?

Yusuf Ali	We have revealed for you (O men!) a book in which is a Message for you: will ye not then understand?
Pickthal	Now We have revealed unto you a Scripture wherein is your Reminder. Have ye then no sense?
Arberry	Now We have sent down to you a Book wherein is your Remembrance; will you not understand?
Shakir	Certainly We have revealed to you a Book in which is your good remembrance; what! do you not then understand?
Sarwar	We have sent a Book, (the Quran), which is an honor for you. Will you then not understand?.
Khalifa	We have sent down to you a scripture containing your message. Do you not understand?
Hilali/Khan	Indeed, We have sent down for you (O mankind) a Book, (the Quran) in which there is Dhikrukum, (your Reminder or an honour for you i.e. honour for the one who follows the teaching of the Quran and acts on its orders). Will you not then understand?
H/K/Saheeh	We have certainly sent down to you a Book in which is your mention. Then will you not reason?
Malik	Now, O People, We have sent down to you a Book (The Qur’an) which deals with matters concerning yourselves; why don’t you understand?[10]
QXP	O Mankind! Now We have revealed unto you a Book that is all about you and it will give you eminence. Will you not, then, use your sense? (21:24), (23:70), (43:43-44).
Maulana Ali	Certainly We have revealed to you a Book which will give you eminence. Do you not then understand?
Free Minds	We have sent down to you a Scripture in which is your remembrance. Do you not comprehend?
Qaribullah	Now, We have sent down to you a Book in which is your Remembrance. Will you not understand?

George Sale	Now have We sent down unto you, O Koreish, the book of the Koran; wherein there is honourable mention of you: Will ye not therefore understand?
JM Rodwell	And now have we sent down to you "the book," in which is your warning: What, will ye not then understand?

Asad	[O MEN!] We have now bestowed upon you from on high a divine writ containing all that you ought to bear in mind : will you not, then, use your reason? [The term dhikr, which primarily denotes a "reminder" or a "remembrance", or, as Raghib defines it, the "presence (of something) in the mind", has also the meaning of "that by which one is remembered, i.e., with praise - in other words, "renown" or "fame" - and, tropically, "honour", "eminence" or "dignity". Hence, the above phrase contains, apart from the concept of a "reminder", an indirect allusion to the dignity and happiness to which man may attain by following the spiritual and social precepts laid down in the Quran. By rendering the expression dhikrukum as "all that you ought to bear in mind", I have tried to bring out all these meanings.]

al-Anbiya' 021:011

‏21:11 وكم قصمنا من قرية كانت ظالمة وانشانا بعدها قوما اخرين

Transliteration	Wakam qasamna min qaryatin kanat thalimatan waansha/na baAAdaha qawman akhareena
Literal	And how many from a village/urban city We destroyed/broke , (it) was unjust/oppressive, and We created/formed after it a nation (of) others.

Yusuf Ali	How many were the populations We utterly destroyed because of their iniquities, setting up in their places other peoples?
Pickthal	How many a community that dealt unjustly have We shattered, and raised up after them another folk!
Arberry	How many a city that was evildoing We have shattered, and set up after it another people!
Shakir	And how many a town which was iniquitous did We demolish, and We raised up after it another people!
Sarwar	How many unjust towns did We destroy and replace them with other nations?.
Khalifa	Many a community we terminated because of their transgression, and we substituted other people in their place.
Hilali/Khan	How many a town (community), that were wrong-doers, have We destroyed, and raised up after them another people!
H/K/Saheeh	And how many a city which was unjust have We shattered and produced after it another people.
Malik	How many nations We have destroyed because of their iniquities and replaced them by other nations![11]
QXP	Our Law of Requital has dashed into fragments many nations because of their unjust systems and We replaced them with other people.
Maulana Ali	And how many a town which was iniquitous did We demolish, and We raised up after it another people!
Free Minds	And how many a town have We destroyed because of its wrong doing, and We established after them a different people?
Qaribullah	How many harmdoing villages have We shattered and replaced them with another nation.

George Sale	And how many cities have We overthrown, which were ungodly; and caused other nations to rise up after them?
JM Rodwell	And how many a guilty city have we broken down, and raised up after it other peoples:

Asad	For, how many a community that persisted in evildoing have We dashed into fragments, and raised another people in its stead! [Lit., "after it".]

al-Anbiya' 021:012

‏21:12 فلما احسوا باسنا اذا هم منها يركضون

Transliteration	Falamma ahassoo ba/sana itha hum minha yarkudoona
Literal	So when they felt with one of their physical senses Our might/power , then they are from it running (fleeing).

Yusuf Ali	Yet, when they felt Our Punishment (coming), behold, they (tried to) flee from it.
Pickthal	And, when they felt Our might, behold them fleeing from it!
Arberry	Then, when they perceived Our might, behold, they ran headlong out of it.
Shakir	So when they felt Our punishment, lo! they began to fly
Sarwar	When they found Our torment approaching them they started to run away from the town.
Khalifa	When our requital came to pass, they started to run.
Hilali/Khan	Then, when they perceived (saw) Our Torment (coming), behold, they (tried to) flee from it.
H/K/Saheeh	And when its inhabitants perceived Our punishment, at once they fled from it.
Malik	When they felt that Our punishment was coming, they took to their heels and fled.[12]
QXP	And as soon as they began feeling Our Mighty Requital, behold them fleeing from it! (7:182), (16:26).
Maulana Ali	So when they felt Our might, lo! they began to flee from it.
Free Minds	So it was that when they perceived Our power, they were running from it.
Qaribullah	And when they felt Our Might they fled from it.

George Sale	And when they felt our severe vengeance, behold, they fled swiftly from those cities.
JM Rodwell	And when they felt our vengeance, lo! they fled from it.

Asad	And [every time,] as soon as they began to feel Our punishing might, lo! they tried to flee from it -

al-Anbiya' 021:013

‏21:13 لاتركضوا وارجعوا الى مااترفتم فيه ومساكنكم لعلكم تسألون

Transliteration	La tarkudoo wairjiAAoo ila ma otriftum feehi wamasakinikum laAAallakum tus-aloona
Literal	Do not run, and return to what you were luxuriated/ungrateful and arrogant in it and your residences, maybe/perhaps you be asked/questioned.

Yusuf Ali	Flee not, but return to the good things of this life which were given you, and to your homes in order that ye may be called to account.
Pickthal	(But it was said unto them): Flee not, but return to that (existence) which emasculated you and to your dwellings, that ye may be questioned.
Arberry	'Run not! Return you unto the luxury that you exulted in, and your dwelling-places; haply you shall be questioned.'
Shakir	Do not fly (now) and come back to what you were made to lead easy lives in and to your dwellings, haply you will be questioned.
Sarwar	We told them, "Do not run away. Come back to your luxuries and your houses so that you can be questioned".
Khalifa	Do not run, and come back to your luxuries and your mansions, for you must be held accountable.
Hilali/Khan	Flee not, but return to that wherein you lived a luxurious life, and to your homes, in order that you may be questioned.
H/K/Saheeh	[Some angels said], Do not flee but return to where you were given luxury and to your homes â€” perhaps you will be questioned.
Malik	They were told: "Do not run away. Return to your luxuries of life and to your homes, so that you may be asked questions."[13]
QXP	(It was said) Flee not, but return to the good things of life you were given, and to your mansions, in order that you may be called to account. (How you amassed this wealth and luxury (102:8)).
Maulana Ali	Flee not and return to the easy lives which you led, and to your dwellings, that you may be questioned.
Free Minds	"Do not run, and come back to that which you were living lavishly in and your homes; so that you will be questioned."
Qaribullah	'Do not run away. Return to your luxury that you rejoiced in, and your homes in order that you be questioned! '

George Sale	And the angels said, scoffingly, unto them, do not fly; but return to that wherein ye delighted, and to your habitations: Peradventure ye will be asked.
JM Rodwell	Flee not, said the angels in mockery, "but come back to that wherein ye revelled, and to your abodes! Questions will haply be put to you."

Asad	[and at the same time they seemed to hear a scornful voice]: "Do not try to flee, but return to all that [once] gave you pleasure and corrupted your whole being. [For an explanation of the phrase ma utriftum fihi, see surah 11:116.] and [return] to your homes, so that you might be called to account [for what you have done]!" [The Quran does not say whose words these are, but the tenor of this passage indicates, I believe, that it is the scornful, self-accusing voice of the sinners' own conscience: hence my interpolation, between brackets, at the beginning of this verse.]

al-Anbiya' 021:014

‏21:14 قالوا ياويلنا انا كنا ظالمين

Transliteration	Qaloo ya waylana inna kunna thalimeena
Literal	They said: "Oh our calam ity that we, we were unjust/oppressive."

Yusuf Ali	They said: "Ah! woe to us! We were indeed wrong-doers!"
Pickthal	They cried: Alas for us! we were wrong-doers.
Arberry	They said, 'Alas for us! We have been evildoers.'
Shakir	They said: O woe to us! surely we were unjust.
Sarwar	They said, "Woe to us! We have been unjust".
Khalifa	They said, "Woe to us. We were really wicked."
Hilali/Khan	They cried: "Woe to us! Certainly! We have been Zalimoon (polytheists, wrong-doers and disbelievers in the Oneness of Allah, etc.)."
H/K/Saheeh	They said, O woe to us! Indeed, we were wrongdoers.
Malik	They replied: "Woe to us! Indeed we were wrongdoers."[14]
QXP	They said, "Ah! Woe to us! We did indeed wrong others and ourselves."
Maulana Ali	They said: O woe to us! Surely we were unjust.
Free Minds	They said: "Woe to us, we have been wicked!"
Qaribullah	They said: 'Alas for us we were harmdoers! '

George Sale	They answered, alas for us! Verily we have been unjust.
JM Rodwell	They said, "Oh, woe to us! Verily we have been evil doers."

Asad	And they could only cry: [Lit., "They said".] "Oh, woe unto us! Verily, we were wrongdoers!"

al-Anbiya' 021:015

‏21:15 فمازالت تلك دعواهم حتى جعلناهم حصيدا خامدين

Transliteration	Fama zalat tilka daAAwahum hatta jaAAalnahum haseedan khamideena
Literal	So it was still/continuing that it (was) their call/prayer until We made them uprooted (and) silent/dead .

Yusuf Ali	And that cry of theirs ceased not, till We made them as a field that is mown, as ashes silent and quenched.
Pickthal	And this their crying ceased not till We made them as reaped corn, extinct.
Arberry	So they ceased not to cry, until We made them stubble, silent and still.
Shakir	And this ceased not to be their cry till We made them cut
Sarwar	Such was what they continued to say until We mowed them down and made them completely extinct.
Khalifa	This continued to be their proclamation, until we completely wiped them out.
Hilali/Khan	And that cry of theirs ceased not, till We made them as a field that is reaped, extinct (dead).
H/K/Saheeh	And that declaration of theirs did not cease until We made them [as] a harvest [mowed down], extinguished [like a fire].
Malik	They kept on repeating that statement till We mowed them down, leaving no spark of life in them.[15]
QXP	And that cry of theirs did not cease until We made them as a field mown down, as silent as ashes. (36:28).
Maulana Ali	And this cry of theirs ceased not till We made them cut off, extinct.
Free Minds	So that remained as their cry until We took them all, and they became still.
Qaribullah	And this they did not stop crying out until We made them stubble, silent, and still.

George Sale	And this their lamentation ceased not, until we had rendered them like corn which is mowen down, and utterly extinct.
JM Rodwell	And this ceased not to be their cry, until we made them like reaped corn, extinct.

Asad	And that cry of theirs did not cease until We caused them to become [like] a field mown down, still and silent as ashes.

al-Anbiya' 021:016

‏21:16 وماخلقنا السماء والارض ومابينهما لاعبين

Transliteration	Wama khalaqna alssamaa waal-arda wama baynahuma laAAibeena
Literal	And We did not create the skies/space and the earth/Planet Earth and what (is) between them (B) playing/amusing

Yusuf Ali	Not for (idle) sport did We create the heavens and the earth and all that is between!
Pickthal	We created not the heaven and the earth and all that is between them in play.
Arberry	We created not the heaven and the earth, and whatsoever between them is, as playing;
Shakir	And We did not create the heaven and the earth and what is between them for sport.
Sarwar	We did not create the heavens and the earth just for fun.
Khalifa	We did not create the heavens and the earth, and everything between them just for amusement.
Hilali/Khan	We created not the heavens and the earth and all that is between them for a (mere) play .
H/K/Saheeh	And We did not create the heaven and earth and that between them in play.
Malik	Our creation of the heavens and the earth and all that lies between them is not a game.[16]
QXP	We did not create the heavens and the earth and all that is between them without Purpose. (11:7), (45:22), (53:31).
Maulana Ali	And We created not the heaven and the earth and what is between them for sport.
Free Minds	And We did not create the heavens and the Earth and what is between them for entertainment.
Qaribullah	It was not in play that We created the heavens and the earth and all that lies between them.

George Sale	We created not the heavens and the earth, and that which is between them, by way of sport.
JM Rodwell	We created not the heaven and the earth, and what is between them, for sport:

Asad	AND [know that] We have not created the heavens and the earth and all that is between them in mere idle play: [Lit., "playing" or "playfully", i.e., without meaning and purpose: see note on 10:5]

al-Anbiya' 021:017

‏21:17 لو اردنا ان نتخذ لهوا لاتخذناه من لدنا ان كنا فاعلين

Transliteration	Law aradna an nattakhitha lahwan laittakhathnahu min ladunna in kunna faAAileena
Literal	If We wanted that We take a plaything/an amusement , We would have taken it from at Us, if We were making/doing.

Yusuf Ali	If it had been Our wish to take (just) a pastime, We should surely have taken it from the things nearest to Us, if We would do (such a thing)!
Pickthal	If We had wished to find a pastime, We could have found it in Our presence - if We ever did.
Arberry	had We desired to take to Us a diversion We would have taken it to Us from Ourselves, had We done aught.
Shakir	Had We wished to make a diversion, We would have made it from before Ourselves: by no means would We do (it).
Sarwar	Had We wanted to play games, We could have certainly done so with things at hand.
Khalifa	If we needed amusement, we could have initiated it without any of this, if that is what we wanted to do.
Hilali/Khan	Had We intended to take a pastime (i.e. a wife or a son, etc.), We could surely have taken it from Us, if We were going to do (that).
H/K/Saheeh	Had We intended to take a diversion, We could have taken it from [what is] with Us â€” if [indeed] We were to do so.
Malik	Had We meant to make it a play ground, We would have done it by Ourself, without giving you discretion to do right and wrong, had We ever done so.[17]
QXP	If We had wished to find a pastime, We could have found it in Our Presence, if such had been Our Will at all!
Maulana Ali	Had We wished to take a pastime, We would have taken it from before Ourselves; by no means would We do (so).
Free Minds	If We wanted to be amused, We could have done so from what is already with Us, if that is what We wished to do.
Qaribullah	Had We wished to take to Us an amusement We would have taken it to Us from Ours had We done so.

George Sale	If We had pleased to take diversion, verily We had taken it with that which beseemeth Us; if We had resolved to have done this.
JM Rodwell	Had it been our wish to find a pastime, we had surely found it in ourselves;- if to do so had been our will.

Asad	[for,] had We willed to indulge in a pastime, We would indeed have produced it from within Ourselves - if such had been Our will at all! [Lit., "if We had [ever] willed to do so": meaning that, had God ever willed to "indulge in a pastime" (which, being almighty and self-sufficient, He has no need to do). He could have found it within His Own Self, without any necessity to create a universe which would embody His hypothetical - and logically inconceivable - will to "please Himself", and would thus represent a "projection", as it were, of His Own Being. In the elliptic manner of the Quran, the above passage amounts to a statement of God's transcendence.]

al-Anbiya' 021:018

‏21:18 بل نقذف بالحق على الباطل فيدمغه فاذا هو زاهق ولكم الويل مما تصفون

Transliteration	Bal naqthifu bialhaqqi AAala albatili fayadmaghuhu fa-itha huwa zahiqun walakumu alwaylu mimma tasifoona
Literal	Rather We throw/hurl with the truth on the falsehood, so it nullifies/eliminates it (the falsehood), so then it(the falsehood) is vanishing/being destroyed , and for you (is) the grief/misfortune from what you describe/categorize.

Yusuf Ali	Nay, We hurl the Truth against falsehood, and it knocks out its brain, and behold, falsehood doth perish! Ah! woe be to you for the (false) things ye ascribe (to Us).
Pickthal	Nay, but We hurl the true against the false, and it doth break its head and lo! it vanisheth. And yours will be woe for that which ye ascribe (unto Him).
Arberry	Nay, but We hurl the truth against falsehood and it prevails over it, and behold, falsehood vanishes away. Then woe to you for that you describe!
Shakir	Nay! We cast the truth against the falsehood, so that it breaks its head, and lo! it vanishes; and woe to you for what you describe;
Sarwar	We bring forward the Truth to crush and destroy falsehood; it is doomed to be banished. Woe to you for your way of thinking about God!
Khalifa	Instead, it is our plan to support the truth against falsehood, in order to defeat it. Woe to you for the utterances you utter.
Hilali/Khan	Nay, We fling (send down) the truth (this Quran) against the falsehood (disbelief), so it destroys it, and behold, it (falsehood) is vanished. And woe to you for that (lie) which you ascribe (to Us) (against Allah by uttering that Allah has a wife and a son).
H/K/Saheeh	Rather, We dash the truth upon falsehood, and it destroys it, and thereupon it departs. And for you is destruction from that which you describe.
Malik	Nay! We give falsehood a violent blow with the Truth to knock it out and behold! Falsehood vanishes away. Woe be to you, for all the false gods you have invented.[18]
QXP	Nay, We hurl the true against the false, and it crushes it and verily falsehood has to vanish. It is only harmful for yourselves to fabricate falsehood. (Some people conjecture that the Universe is a dream, a play or a mere shadow of the World of Ideas. But We have designed it such that the Reality advances and falsehood vanishes).
Maulana Ali	Nay, We hurl the Truth against falsehood, so it knocks out its brains, and lo! it vanishes. And woe to you for what you describe!
Free Minds	No, We cast with the truth upon the falsehood, so it disrupts it, and then it retreats. And woe to you for what you have described.
Qaribullah	No, We hurl truth at falsehood, and it shall conquer it, and see, falsehood vanishes. Woe to you for all you have described.

George Sale	But We will oppose truth to vanity, and it shall confound the same; and behold, it shall vanish away. Woe be unto you, for that which ye impiously utter concerning God!
JM Rodwell	Nay, we will hurl the truth at falsehood, and it shall smite it, and lo! it shall vanish. But woe be to you for what ye utter of God!

Asad	Nay, but [by the very act of creation] We hurl the truth against falsehood, [I.e., the truth of God's transcendence against the false idea of His existential immanence in or co-existence with, the created universe.] and it crushes the latter: and lo! it withers away. [The obvious fact that everything in the created universe is finite and perishable effectively refutes the claim that it could be a "projection" of the Creator, who is infinite and eternal.] But woe unto you for all your [attempts at] defining [God] - [Lit., "for all that you attribute [to God] by way of description" or "of definition" (cf. the last sentence of 6:100 and the corresponding note) - implying that the idea of God's "immanence" in His creation is equivalent to an attempt to define His Being.]

al-Anbiya' 021:019

‏21:19 وله من في السماوات والارض ومن عنده لايستكبرون عن عبادته ولايستحسرون

Transliteration	Walahu man fee alssamawati waal-ardi waman AAindahu la yastakbiroona AAan AAibadatihi wala yastahsiroona
Literal	And for Him whom (is) between the skies/space and the earth/Planet Earth, and whom (are) at Him do not be arrogant from worshipping Him, and they do not grieve/sadden .

Yusuf Ali	To Him belong all (creatures) in the heavens and on earth: Even those who are in His (very) Presence are not too proud to serve Him, nor are they (ever) weary (of His service):
Pickthal	Unto Him belongeth whosoever is in the heavens and the earth. And those who dwell in His presence are not too proud to worship Him, nor do they weary;
Arberry	To Him belongs whosoever is in the heavens and the earth; and those who are with Him wax not too proud to do Him service neither grow weary,
Shakir	And whoever is in the heavens and the earth is His; and those who are with Him are not proud to serve Him, nor do they grow weary.
Sarwar	To Him belongs all those who are in the heavens and the earth. Those who are closer to Him are not too proud to worship Him, nor do they get tired of worshipping.
Khalifa	To Him belongs everyone in the heavens and the earth, and those at Him are never too arrogant to worship Him, nor do they ever waver.
Hilali/Khan	To Him belongs whosoever is in the heavens and on earth. And those who are near Him (i.e. the angels) are not too proud to worship Him, nor are they weary (of His worship).
H/K/Saheeh	To Him belongs whoever is in the heavens and the earth. And those near Him are not prevented by arrogance from His worship, nor do they tire.
Malik	To Him belongs all that exists in the heavens and in the earth; and the angels, who are in His very presence, are not too proud to serve Him, nor do they feel wearied of His service.[19]
QXP	Unto Him belongs whoever is in the heavens and the earth. All creation dwells in His Dominion and none is ever too proud to obey His Laws, nor do they get tired.
Maulana Ali	And to Him belongs whoever is in the heavens and the earth. And those who are with Him are not too proud to serve Him, nor are they weary.
Free Minds	And to Him is whoever is in the heavens and in the Earth. And those who are near Him are not too proud to serve Him, nor do they complain.
Qaribullah	To Him belongs whosoever is in the heavens and the earth. Those who are with Him are not too proud to worship Him, nor are they ever wearied.

George Sale	Since whoever is in heaven and on earth is subject unto Him; and the angels who are in his presence do not insolently disdain his service, neither are they tired therewith.
JM Rodwell	All beings in the heaven and on the earth are His: and they who are in his presence disdain not his service, neither are they wearied:

Asad	for, unto Him belong all [beings] that are in the heavens and on earth; and those that are with Him are never too proud to worship Him and never grow weary [thereof]: [According to the classical commentators, this refers to the angels; but it is possible to understand the expression "those who are with Him" in a wider sense, comprising not only the angels but also all human beings who are truly God-conscious and wholly dedicated to Him. In either case, their "being with Him" is a metaphorical indication of their spiritual eminence and place of honour in God's sight, and does not bear any spatial connotation of "nearness" (Zamakhshari and Razi): obviously so, because God is limitless in space as well as in time. (See also 40:7 and the corresponding note.)]

al-Anbiya' 021:020

‏21:20 يسبحون الليل والنهار لايفترون

Transliteration	Yusabbihoona allayla waalnnahara la yafturoona
Literal	They praise/glorify (during) the night and the daytime, they do not subside/abate .

Yusuf Ali	They celebrate His praises night and day, nor do they ever flag or intermit.
Pickthal	They glorify (Him) night and day; they flag not.
Arberry	glorifying Him by night and in the daytime and never failing.
Shakir	They glorify (Him) by night and day; they are never languid.
Sarwar	They glorify Him day and night without fail.
Khalifa	They glorify night and day, without ever tiring.
Hilali/Khan	They (i.e. the angels) glorify His Praises night and day, (and) they never slacken (to do so).
H/K/Saheeh	They exalt [Him] night and day [and] do not slacken.
Malik	They glorify Him night and day; and do not pause.[20]
QXP	They (extol His Glory) strive night and day towards the fulfillment of His plan and do not pause.
Maulana Ali	They glorify (Him) night and day: they flag not.
Free Minds	They glorify in the night and the day, they do not cease.
Qaribullah	They never fail to exalt Him either at night or in the day.

George Sale	They praise Him night and day: They faint not.
JM Rodwell	They praise Him night and day: they rest not.

Asad	they extol His limitless glory by night and by day, never flagging [therein].

al-Anbiya' 021:021

‏21:21 ام اتخذوا الهة من الارض هم ينشرون

Transliteration	Ami ittakhathoo alihatan mina al-ardi hum yunshiroona
Literal	Or they took/received gods from the earth/Planet Earth, they are reviving/resurrecting.

Yusuf Ali	Or have they taken (for worship) gods from the earth who can raise (the dead)?
Pickthal	Or have they chosen gods from the earth who raise the dead?
Arberry	Or have they taken gods out of the earth who raise the dead?
Shakir	Or have they taken gods from the earth who raise (the dead).
Sarwar	Have they chosen deities from earth? Can such deities give life to anyone?.
Khalifa	Have they found gods on earth who can create?
Hilali/Khan	Or have they taken (for worship) aliha (gods) from the earth who raise the dead?
H/K/Saheeh	Or have men taken for themselves gods from the earth who resurrect [the dead]?
Malik	Have the earthly deities, that they have taken for worship, the power to raise the dead?[21]
QXP	And yet, some people choose 'gods' from the earth thinking that systems devised by them can make the humanity rise.
Maulana Ali	Or have they taken gods from the earth who give life?
Free Minds	Or have they taken gods from the Earth who can resurrect?
Qaribullah	Or, have they taken earthly gods who revive the dead?

George Sale	Have they taken gods from the earth? Shall they raise the dead to life?
JM Rodwell	Have they taken gods from the earth who can quicken the dead?

Asad	And yet [As stressed by Zamakhshari, the particle am which introduces this sentence has not, as is so often the case, an interrogative sense ("is it that..."), but is used here in the sense of bal, which in this instance may be rendered as "and yet".] some people choose to worship certain earthly things or beings as deities [Lit., "they have taken unto themselves deities from the earth", i.e., from among the things or beings found on earth: an expression which alludes to all manner of false objects of worship - idols of every description, forces of nature, deified human beings, and, finally, abstract concepts such as wealth, power. etc.] that [are supposed to] resurrect [the dead; and they fail to realize that],

al-Anbiya' 021:022

‏21:22 لو كان فيهما الهة الا الله لفسدتا فسبحان الله رب العرش عما يصفون

Transliteration	Law kana feehima alihatun illa Allahu lafasadata fasubhana Allahi rabbi alAAarshi AAamma yasifoona
Literal	If (there) was in them (B) (the skies and the Earth) gods, except God, they (B) would have been corrupted ,so praise/glory (to) God, Lord (of) the throne about what they describe/categorize.

Yusuf Ali	If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! but glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him!
Pickthal	If there were therein gods beside Allah, then verily both (the heavens and the earth) had been disordered. Glorified be Allah, the Lord of the Throne, from all that they ascribe (unto Him).
Arberry	Why, were there gods in earth and heaven other than God, they would surely go to ruin; so glory be to God, the Lord of the Throne, above that they describe!
Shakir	If there had been in them any gods except Allah, they would both have certainly been in a state of disorder; therefore glory be to Allah, the Lord of the dominion, above what they attribute (to Him).
Sarwar	Had there been other deities in the heavens and the earth besides God, both the heavens and the earth would have been destroyed. God, the Lord of the Throne, is too Glorious to be as they think He is.
Khalifa	If there were in them (the heavens and the earth) other gods beside GOD, there would have been chaos. Glory be to GOD; the Lord with absolute authority. He is high above their claims.
Hilali/Khan	Had there been therein (in the heavens and the earth) gods besides Allah, then verily both would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above what they attribute to Him!
H/K/Saheeh	Had there been within the heavens and earth gods besides Allah, they both would have been ruined. So exalted is Allah, Lord of the Throne, above what they describe.
Malik	If there were other gods in the heavens or in the earth besides Allah, both the heavens and earth would have been in a state of disorder. Glory be to Allah, the Lord of the Throne, absolutely free is He from the falsehood that they attribute to Him.[22]
QXP	If there were other gods besides God, there would have been chaos in both, the heavens and the earth. Glorified is Allah, the Lord of Supreme Control, above all that they contrive. (6:3), (16:51), (39:67), (3:84).
Maulana Ali	If there were in them gods besides Allah, they would both have been in disorder. So glory be to Allah, the Lord of the Throne, being above what they describe!
Free Minds	If there were gods in them except for God, then they would have been ruined. Glory be to God, the Lord of the throne from what they describe.
Qaribullah	Had there been gods in heaven or earth, other than Allah, both would indeed have been ruined. Exalted be Allah, Lord of the Throne, above that they describe.

George Sale	If there were either in heaven or on earth gods besides God, verily both would be corrupted. But far be that which they utter, from God, the Lord of the throne!
JM Rodwell	Had there been in either heaven or earth gods besides God, both surely had gone to ruin. But glory be to God, the Lord of the throne, beyond what they utter!

Asad	had there been in heaven or on earth [Lit., "in those two [realms]", alluding to the first clause of verse 19 above.] any deities other than God, both [those realms would surely have fallen into ruin! But limitless in His glory is God, enthroned in His awesome almightiness [Lit., "the Sustainer (rabb) of the awesome throne of almightiness". (For this rendering of al-arsh, see note on 7:54.][far] above anything that men may devise by way of definition! [Cf. last sentence of verse 18 above and the corresponding note, as well as note on 6:100.]

al-Anbiya' 021:023

‏21:23 لايسأل عما يفعل وهم يسألون

Transliteration	La yus-alu AAamma yafAAalu wahum yus-aloona
Literal	(He is) not to be asked/questioned about what He makes/does, and they are being asked/questioned.

Yusuf Ali	He cannot be questioned for His acts, but they will be questioned (for theirs).
Pickthal	He will not be questioned as to that which He doeth, but they will be questioned.
Arberry	He shall not be questioned as to what He does, but they shall he questioned.
Shakir	He cannot be questioned concerning what He does and they shall be questioned.
Sarwar	He will not be questioned about anything He does, but all people will be questioned about their deeds.
Khalifa	He is never to be asked about anything He does, while all others are questioned.
Hilali/Khan	He cannot be questioned as to what He does, while they will be questioned.
H/K/Saheeh	He is not questioned about what He does, but they will be questioned.
Malik	He is accountable to none about what He does, but they are accountable to Him.[23]
QXP	(The Ultimate Sovereignty, befits only Him.) He cannot be called to account for what He does, whereas they will be called to account.
Maulana Ali	He cannot be questioned as to what He does, and they will be questioned.
Free Minds	He is not questioned about what He does, while they will be questioned.
Qaribullah	He is not to be questioned about what He does, but they shall be questioned.

George Sale	No account shall be demanded of Him for what He shall do; but an account shall be demanded of them.
JM Rodwell	He shall not be asked of his doings, but they shall be asked.

Asad	He cannot be called to account for whatever He does, whereas they will be called to account:

al-Anbiya' 021:024

‏21:24 ام اتخذوا من دونه الهة قل هاتوا برهانكم هذا ذكر من معي وذكر من قبلي بل اكثرهم لايعلمون الحق فهم معرضون

Transliteration	Ami ittakhathoo min doonihi alihatan qul hatoo burhanakum hatha thikru man maAAiya wathikru man qablee bal aktharuhum la yaAAlamoona alhaqqa fahum muAAridoona
Literal	Or they took/received from other than Him gods, say: "Bring/give your proof/evidence that (is a) reminder/mention what (is) with me, and (a) reminder/mention what (is) before me, but most of them do not know the truth , so they are objecting/opposing .

Yusuf Ali	Or have they taken for worship (other) gods besides him? Say, "Bring your convincing proof: this is the Message of those with me and the Message of those before me." But most of them know not the Truth, and so turn away.
Pickthal	Or have they chosen other gods beside Him? say: Bring your proof (of their godhead). This is the Reminder of those with me and those before me, but most of them know not the Truth and so they are averse.
Arberry	Or have they taken gods apart from Him? Say: 'Bring your proof! This is the Remembrance of him who is with me, and the Remembrance of those before me. Nay, but the most part of them know not the truth, so therefore they are turning away.
Shakir	Or, have they taken gods besides Him? Say: Bring your proof; this is the reminder of those with me and the reminder of those before me. Nay! most of them do not know the truth, so they turn aside.
Sarwar	Have they chosen other gods besides God? (Muhammad), ask them, "Show the proof (in support of such belief). This is (the Quran) which tells us about the (beliefs of the people) in my time and those who lived before me." Most of them do not know. Moreover, the truth is that they neglect (the question of belief altogether).
Khalifa	Have they found other gods beside Him? Say, "Show me your proof. This is the message to my generation, consummating all previous messages." Indeed, most of them do not recognize the truth; this is why they are so hostile.
Hilali/Khan	Or have they taken for worship (other) aliha (gods) besides Him? Say: "Bring your proof:" This (the Quran) is the Reminder for those with me and the Reminder for those before me. But most of them know not the Truth, so they are averse.
H/K/Saheeh	Or have they taken gods besides Him? Say, [O Muúammad], Produce your proof. This [Qurâ an] is the message for those with me and the message of those before me. But most of them do not know the truth, so they are turning away.
Malik	Even then, have they taken other deities for worship besides Him? Ask them: "Show us your proof: here is this reminder (Al-Qur’an) for the people of my time and it also contains the reminder of those before me." But most of them have no knowledge of Reality, and that is why they have turned away.[24]
QXP	And yet they choose deities instead of Him! Say, "Bring your evidence. This is the demand of those with me and this has been the demand of those who were with previous Prophets." (23:117). Indeed, most of them do not recognize the Truth hence, they stubbornly turn away from it.
Maulana Ali	Or, have they taken gods besides Him? Say: Bring your proof. This is the reminder of those with me and the reminder of those before me. Nay, most of them know not the Truth, so they turn away.
Free Minds	Or have they taken gods besides Him? Say: "Bring your proof. This is a reminder of those with me and a reminder of those before me." But, most of them do not know the truth, so they turn away.
Qaribullah	Have they taken gods, other than Him? Say: 'Bring us your proof! Here is the Remembrance of he who is with me and the Remembrance of those before me. ' But no, most of them do not know the truth, therefore they turn away.

George Sale	Have they taken other gods besides Him? Say, produce your proof thereof. This is the admonition of those who are contemporary with me, and the admonition of those who have been before me: But the greater part of them know not the truth, and turn aside from the same.
JM Rodwell	Have they taken other gods beside Him? SAY; Bring forth your proofs that they are gods. This is the warning of those who are with me, and the warning of those who were before me: but most of them know not the truth, and turn aside.

Asad	and yet, [See note on verse 21 above.] they choose to worship [imaginary] deities instead of Him! Say [O Prophet]: "Produce an evidence for what you are claiming: [Lit., "produce your evidence", i.e., for the existence of deities other than God, as well as for the intellectual and moral justification of worshipping anything but Him.] this is a reminder [unceasingly voiced] by those who are with me, just as it was a reminder [voiced] by those who came before me." [I.e., the earlier prophets, the purport of whose messages was always the stress on the oneness of God.] But nay, most of them do not know the truth, and so they stubbornly turn away [from it] [In other words, most people's obstinate refusal to consider a reasonable proposition on its merits is often due to no more than the simple fact that it is not familiar to them.]

al-Anbiya' 021:025

‏21:25 وماارسلنا من قبلك من رسول الا نوحي اليه انه لااله الا انا فاعبدون

Transliteration	Wama arsalna min qablika min rasoolin illa noohee ilayhi annahu la ilaha illa ana faoAAbudooni
Literal	And We did not send from before you from a messenger, except (that) We inspire/transmit to him: "That He is no God except Me, so worship Me."

Yusuf Ali	Not a messenger did We send before thee without this inspiration sent by Us to him: that there is no god but I; therefore worship and serve Me.
Pickthal	And We sent no messenger before thee but We inspired him, (saying): There is no Allah save Me (Allah), so worship Me.
Arberry	And We sent never a Messenger before thee except that We revealed to him, saying, 'There is no god but I; so serve Me.'
Shakir	And We did not send before you any messenger but We revealed to him that there is no god but Me, therefore serve Me.
Sarwar	To all the Messengers that were sent before you We revealed that I am the only God to be worshipped.
Khalifa	We did not send any messenger before you except with the inspiration: "There is no god except Me; you shall worship Me alone."
Hilali/Khan	And We did not send any Messenger before you (O Muhammad SAW) but We inspired him (saying): La ilaha illa Ana (none has the right to be worshipped but I (Allah)), so worship Me (Alone and none else)."
H/K/Saheeh	And We sent not before you any messenger except that We revealed to him that, There is no deity except Me, so worship Me.
Malik	The fact is that to every Messenger whom We sent before you, We revealed the same Message: "There is no god but Me, so worship Me Alone."[25]
QXP	We sent no Messenger before you without having revealed to him, "There is no god but Me, therefore you shall worship Me alone."
Maulana Ali	And We sent no messenger before thee but We revealed to him that there is no God but Me, so serve Me.
Free Minds	And We did not send any messenger before you except that We inspired him that: "There is no god but Me, so serve Me."
Qaribullah	We never sent a Messenger before you except that We revealed to him saying: 'There is no god except Me, therefore, worship Me. '

George Sale	We have sent no Apostle before thee, but We revealed unto him that there is no god besides my self: Wherefore serve Me.
JM Rodwell	No apostle have we sent before thee to whom we did not reveal that "Verily there is no God beside me: therefore worship me."

Asad	and [this despite the fact that even] before thy time We never sent any apostle without having revealed to him that there is no deity save Me, - [and that,] therefore, you shall worship Me [alone]!

al-Anbiya' 021:026

‏21:26 وقالوا اتخذ الرحمن ولدا سبحانه بل عباد مكرمون

Transliteration	Waqaloo ittakhatha alrrahmanu waladan subhanahu bal AAibadun mukramoona
Literal	And they said: "The merciful took/received a child (son) His praise/glory but honoured worshippers/slaves."

Yusuf Ali	And they say: "(Allah) Most Gracious has begotten offspring." Glory to Him! they are (but) servants raised to honour.
Pickthal	And they say: The Beneficent hath taken unto Himself a son. Be He Glorified! Nay, but (those whom they call sons) are honoured slaves;
Arberry	They say:' 'The All-merciful has taken to Him a son.' Glory be to Him! Nay, but they are honoured servants
Shakir	And they say: The Beneficent Allah has taken to Himself a ! son. Glory be to Him. Nay! they are honored servants
Sarwar	They said, "The Beneficent God has given birth to a son. He is too Exalted to give birth to a son." (Those whom they think are God's sons) are only His honorable servants.
Khalifa	Yet, they said, "The Most Gracious has begotten a son!" Glory be to Him. All (messengers) are (His) honored servants.
Hilali/Khan	And they say: "The Most Beneficent (Allah) has begotten a son (or children)." Glory to Him! They (those whom they call children of Allah i.e. the angels, Iesa (Jesus) son of Maryam (Mary), Uzair (Ezra), etc.), are but honoured slaves.
H/K/Saheeh	And they say, The Most Merciful has taken a son. Exalted is He! Rather, they are [but] honored servants.
Malik	In spite of receiving that message, they still say: "The Beneficent (Allah) has offspring!" Glory be to Him! The angels are but His honored servants.[26]
QXP	And some say, "The Beneficent has taken unto Himself a son. Glory to Him! Those whom they call His offspring are His servants raised in honor.
Maulana Ali	And they say: The Beneficent has taken to Himself a son. Glory be to Him! Nay, they are honoured servants --
Free Minds	And they said: "The Almighty has taken a son!" Be He glorified, they are all but honoured servants.
Qaribullah	They say 'The Merciful has taken a son. ' Exaltations to Him! No, they are only His honored worshipers,

George Sale	They say, the Merciful hath begotten issue; and the angels are his daughters. God forbid! They are his honoured servants:
JM Rodwell	Yet they say, "The God of Mercy hath begotten issue from the angels." Glory be to Him! Nay, they are but His honoured servants:

Asad	And [yet,] some say, "The Most Gracious has taken unto Himself a son"! Limitless is He in His glory! [I.e., utterly remote from the imperfection implied in the concept of `offspring": see note on 19:92.] Nay, [those whom they regard as God's "offspring" are but His] honoured servants: [This alludes to prophets like Jesus, whom the Christians regard as "the son of God", as well as to the angels, whom the pre-Islamic Arabs considered to be "God's daughters" (since they were conceived of as females).

al-Anbiya' 021:027

‏21:27 لايسبقونه بالقول وهم بامره يعملون

Transliteration	La yasbiqoonahu bialqawli wahum bi-amrihi yaAAmaloona
Literal	They do not precede/race Him with the saying/opinion and belief, and they are with His order/command doing/working.

Yusuf Ali	They speak not before He speaks, and they act (in all things) by His Command.
Pickthal	They speak not until He hath spoken, and they act by His command.
Arberry	that outstrip Him not in speech, and perform as He commands.
Shakir	They do not precede Him in speech and (only) according to His commandment do they act.
Sarwar	These servants do not speak before He speaks. They simply act according to His orders.
Khalifa	They never speak on their own, and they strictly follow His commands.
Hilali/Khan	They speak not until He has spoken, and they act on His Command.
H/K/Saheeh	They cannot precede Him in word, and they act by His command.
Malik	They do not precede Him in speaking and they act according to His commandment.[27]
QXP	They exceed not what He has spoken to them, and they act by His Command.
Maulana Ali	They speak not before He speaks, and according to his command they act.
Free Minds	They do not speak ahead of Him, and on His command they act.
Qaribullah	who do not surpass Him in speech, and do as He commands.

George Sale	They prevent Him not in any thing which they say; and they execute his command.
JM Rodwell	They speak not till He hath spoken; and they do His bidding.

Asad	they speak not until He has spoken unto them, and [whenever they act,] they act at His behest. [Lit., "they do not precede Him in speech - meaning that they proclaim only what He has revealed to them and bidden them to proclaim.]

al-Anbiya' 021:028

‏21:28 يعلم مابين ايديهم وماخلفهم ولايشفعون الا لمن ارتضى وهم من خشيته مشفقون

Transliteration	YaAAlamu ma bayna aydeehim wama khalfahum wala yashfaAAoona illa limani irtada wahum min khashyatihi mushfiqoona
Literal	He knows what (is) between their hands and what (is) behind them, and they do not mediate except to who He accepted/approved, and they are from His fear are guarding/cautious .

Yusuf Ali	He knows what is before them, and what is behind them, and they offer no intercession except for those who are acceptable, and they stand in awe and reverence of His (Glory).
Pickthal	He knoweth what is before them and what is behind them, and they cannot intercede except for him whom He accepteth, and they quake for awe of Him.
Arberry	He knows what is before them and behind them, and they intercede not save for him with whom He is well-pleased, and they tremble in awe of Him.
Shakir	He knows what is before them and what is behind them, and they do not intercede except for him whom He approves and for fear of Him they tremble.
Sarwar	He knows all that is in front of them and all that is behind them. (These servants of God) will not intercede with Him for anyone without His permission and they tremble in awe (before His greatness).
Khalifa	He knows their future and their past. They do not intercede, except for those already accepted by Him, and they are worried about their own necks.
Hilali/Khan	He knows what is before them, and what is behind them, and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.
H/K/Saheeh	He knows what is [presently] before them and what will be after them, and they cannot intercede except on behalf of one whom He approves. And they, from fear of Him, are apprehensive.
Malik	He knows what is before them and what is behind them and they do not intercede except for the one whom He approves, and for fear of Him they tremble.[28]
QXP	He knows their future and their past. They cannot intercede, except that they may stand up as witnesses for those who have earned a bond of His Approval in the worldly life (19:87). And they stand in awe and reverence of His Glory. (6:15).
Maulana Ali	He knows what is before them and what is behind them, and they intercede not except for him whom He approves, and for fear of Him they tremble.
Free Minds	He knows their present and their future, and they cannot intercede unless it is for those whom He is pleased with. And they stand in awe and reverence of Him.
Qaribullah	He knows what is before them and what is behind them. They intercede for none except for him whom He is well pleased, and they tremble in awe of Him.

George Sale	He knoweth that which is before them, and that which is behind them: They shall not intercede for any, except for whom it shall please Him; and they tremble for fear of Him.
JM Rodwell	He knoweth what is before them and what is behind them; and no plea shall they offer

Asad	He knows all that lies open before them and all that is hidden from them: [See note on 2:255.] hence, they cannot intercede for any but those whom He has [already] graced with His goodly acceptance, since they themselves stand in reverent awe of Him. [Cf. 19:87 and 20:109. Regarding the problem of intercession" as such, see note on 10:3.]

al-Anbiya' 021:029

‏21:29 ومن يقل منهم اني اله من دونه فذلك نجزيه جهنم كذلك نجزي الظالمين

Transliteration	Waman yaqul minhum innee ilahun min doonihi fathalika najzeehi jahannama kathalika najzee alththalimeena
Literal	And who says from them: "That I am a god from other than Him." So that/this, We reimburse him Hell, that is how We reimburse the unjust/oppressive."

Yusuf Ali	If any of them should say, "I am a god besides Him", such a one We should reward with Hell: thus do We reward those who do wrong.
Pickthal	And one of them who should say: Lo! I am a god beside Him, that one We should repay with hell. Thus We Repay wrong-doers.
Arberry	If any of them says, 'I am a god apart from Him', such a one We recompense with Gehenna; even so We recompense the evildoers.
Shakir	And whoever of them should say: Surely I am a god besides Him, such a one do We recompense with hell; thus do, We recompense the unjust.
Sarwar	The recompense of those of them who say that they are the Lord instead of God will be hell; thus, do We recompense the unjust ones.
Khalifa	If any of them claims to be a god beside Him, we requite him with Hell; we thus requite the wicked.
Hilali/Khan	And if any of them should say: "Verily, I am an ilah (a god) besides Him (Allah)," such a one We should recompense with Hell. Thus We recompense the Zalimoon (polytheists and wrong-doers, etc.).
H/K/Saheeh	And whoever of them should say, Indeed, I am a god besides Him â€” that one We would recompense with Hell. Thus do We recompense the wrongdoers.
Malik	If any of them were to say: "I am also a deity besides Him," We would send him to hell, thus shall We reward the wrongdoers.[29]
QXP	Any person who claims, "Behold, I have divine powers beside Him," We reward him with Hell. Thus We repay the wrongdoers.
Maulana Ali	And whoever of them should say, I am a god besides Him, such a one We recompense with hell. Thus We reward the unjust.
Free Minds	And whoever of them says: "I am a god besides Him," then that person We will punish with Hell. It is such that We punish the wicked.
Qaribullah	If any one of them says: 'I am a god other than Him, ' We will recompense him with Gehenna (Hell). As such We recompense the harmdoers.

George Sale	Whoever of them shall say, I am a god besides Him; that angel will We reward with hell: For so will We reward the unjust.
JM Rodwell	Save for whom He pleaseth; and they tremble for fear of Him. And that angel among them who saith "I am a god beside Him," will we recompense with hell: in such sort will we recompense the offenders.

Asad	And if any of them were to say, "Behold, I am deity beside Him" - that one We should requite with hell: thus do We requite all [such] evildoers.

al-Anbiya' 021:030

‏21:30 اولم ير الذين كفروا ان السماوات والارض كانتا رتقا ففتقناهما وجعلنا من الماء كل شئ حي افلايؤمنون

Transliteration	Awa lam yara allatheena kafaroo anna alssamawati waal-arda kanata ratqan fafataqnahuma wajaAAalna mina alma-i kulla shay-in hayyin afala yu/minoona
Literal	Did those who disbelieved not see that the skies/space and the earth/Planet Earth, they (B) were joined , so We split/ruptured them (B) , and We made/created from the water every thing alive/living, so do they not believe?

Yusuf Ali	Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe?
Pickthal	Have not those who disbelieve known that the heavens and the earth were of one piece, then We parted them, and we made every living thing of water? Will they not then believe?
Arberry	Have not the unbelievers then beheld that the heavens and the earth were a mass all sewn up, and then We unstitched them and of water fashioned every living thing? Will they not believe?
Shakir	Do not those who disbelieve see that the heavens and the earth were closed up, but We have opened them; and We have made of water everything living, will they not then believe?
Sarwar	Have the unbelievers not ever considered that the heavens and the earth were one piece and that We tore them apart from one another. From water We have created all living things. Will they then have no faith?.
Khalifa	Do the unbelievers not realize that the heaven and the earth used to be one solid mass that we exploded into existence? And from water we made all living things. Would they believe?
Hilali/Khan	Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them? And We have made from water every living thing. Will they not then believe?
H/K/Saheeh	Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?
Malik	Have not the unbelievers ever considered that the skies and the earth were once one mass, then We split them asunder? And We have created every living thing from water. Will they still not believe?[30]
QXP	Are not the disbelievers willing to consider that the heavens and the earth used to be one solid mass that We exploded into parting (79:30) and We made out of water every living thing? (24:45). Will they not then (some day) believe? (Numerous celestial bodies came into being and started swimming along in their orbits (21:33), (36:40)).
Maulana Ali	Do not those who disbelieve see that the heavens and the earth were closed up, so We rent them. And We made from water everything living. Will they not then believe?
Free Minds	Did those who reject not see that the heavens and the Earth were one piece and We tore them apart? And that We made from the water everything that lives. Will they not believe?
Qaribullah	Have the unbelievers not seen that the heavens and the earth were sewn up as one (solid) mass, then We unstitched them, and that We made every living thing of water? Will they not believe!

George Sale	Do not the unbelievers therefore know, that the heavens and the earth were solid, and We clave the same in sunder; and made every living thing of water? Will they not therefore believe?
JM Rodwell	Do not the infidels see that the heavens and the earth were both a solid mass, and that we clave them asunder, and that by means of water we give life to everything? Will they not then believe?

Asad	ARE, THEN, they who are bent on denying the truth not aware that the heavens and the earth were [once] one single entity, which We then parted asunder? - [The above unmistakable reference to the unitary origin of the universe - metonymically described in the Quran as "the heavens and the earth" - strikingly anticipates the view of almost all modern astrophysicists that this universe has originated from one entity, which became subsequently consolidated through gravity and then separated into individual nebulae, galaxies and solar systems, with further individual parts progressively breaking away to form new entities in the shape of stars, planets etc. (Regarding the Quranic reference to the phenomenon described by the term "expanding universe", see 51:47 and the corresponding note.)] and [that] We made out of water every living thing? Will they not, then, [begin to] believe? [The statement that God "made out of water every living thing" expresses most concisely a truth that is nowadays universally accepted by science. It has a threefold meaning: 1 Water was the environment within which the prototype of all living matter originated; 2 among all the innumerable - existing or conceivable - liquids, only water has the peculiar properties necessary for the emergence and development of life; and 3 the protoplasm, which is the physical basis of every living cell - whether in plants or in animals - and represents the only form of matter in which the phenomena of life are manifested, consists overwhelmingly of water and is, thus, utterly dependent on it. Read together with the preceding statement, which alludes to the unitary origin of the physical universe, the emergence of life from and within an equally unitary element points to the existence of a unitary plan underlying all creation and, hence, to the existence and oneness of the Creator. This accent on the oneness of God and the unity of this creation is taken up again in verse 92 below.]

al-Anbiya' 021:031

‏21:31 وجعلنا في الارض رواسي ان تميد بهم وجعلنا فيها فجاجا سبلا لعلهم يهتدون

Transliteration	WajaAAalna fee al-ardi rawasiya an tameeda bihim wajaAAalna feeha fijajan subulan laAAallahum yahtadoona
Literal	And We made/created in the earth/Planet Earth anchors/mountains , that (E) it sways and leans/moves and unsettles with them, and We made/created in it wide mountain paths (as) roads/paths ,maybe/perhaps they be guided.

Yusuf Ali	And We have set on the earth mountains standing firm, lest it should shake with them, and We have made therein broad highways (between mountains) for them to pass through: that they may receive Guidance.
Pickthal	And We have placed in the earth firm hills lest it quake with them, and We have placed therein ravines as roads that haply they may find their way.
Arberry	And We set in the earth firm mountains lest it should shake with them, and We set in it ravines to serve as ways, that haply so they may be guided;
Shakir	And We have made great mountains in the earth lest it might be convulsed with them, and We have made in it wide ways that they may follow a right direction.
Sarwar	We placed firm mountains on earth lest it would shake them away. We made wide roads for them so that they might have the right guidance.
Khalifa	And we placed on earth stabilizers, lest it tumbles with them, and we placed straight roads therein, that they may be guided.
Hilali/Khan	And We have placed on the earth firm mountains, lest it should shake with them, and We placed therein broad highways for them to pass through, that they may be guided.
H/K/Saheeh	And We placed within the earth firmly set mountains, lest it should shift with them, and We made therein [mountain] passes [as] roads that they might be guided.
Malik	And We have planted mountains on earth lest it should tilt to one side with them (the weight of people) and We left between them open passages so that they may find the right direction.[31]
QXP	And We have set firm mountains on the earth, lest it sway with them (16:15). And We have made therein broad roadways so that they might find their way.
Maulana Ali	And We made firm mountains in the earth lest it be convulsed with them, and We made in it wide ways that they might follow a right direction.
Free Minds	And We made on the Earth stabilizers so that it would not tumble with you, and We made in it wide paths that they may be guided.
Qaribullah	We set firm mountains upon the earth lest it should shake with them, and We placed therein ravines to be paths so that they might be guided.

George Sale	And We placed stable mountains on the earth, lest it should move with them; and We made broad passages between them for paths, that they might be directed in their journeys:
JM Rodwell	And we set mountains on the earth lest it should move with them, and we made on it broad passages between them as routes for their guidance;

Asad	And [are they not aware that] We have set up firm mountains on earth, lest it sway with them, [See 16:15 and the corresponding note.] and [that] We have appointed thereon broad paths, so that they might find their way,

al-Anbiya' 021:032

‏21:32 وجعلنا السماء سقفا محفوظا وهم عن اياتها معرضون

Transliteration	WajaAAalna alssamaa saqfan mahfoothan wahum AAan ayatiha muAAridoona
Literal	And We made/created the sky/space a protected/guarded roof/ceiling, and they are from its verses/evidences/signs objecting/opposing .

Yusuf Ali	And We have made the heavens as a canopy well guarded: yet do they turn away from the Signs which these things (point to)!
Pickthal	And we have made the sky a roof withheld (from them). Yet they turn away from its portents.
Arberry	and We set up the heaven as a roof well-protected; yet still from Our signs they are turning away.
Shakir	And We have made the heaven a guarded canopy and (yet) they turn aside from its signs.
Sarwar	We made the sky above them as a well-guarded ceiling, but they have neglected the evidence (of Our existence) therein.
Khalifa	And we rendered the sky a guarded ceiling. Yet, they are totally oblivious to all the portents therein.
Hilali/Khan	And We have made the heaven a roof, safe and well guarded. Yet they turn away from its signs (i.e. sun, moon, winds, clouds, etc.).
H/K/Saheeh	And We made the sky a protected ceiling, but they, from its signs, are turning away.
Malik	And We have made the sky a safe canopy: yet they are heedless to these signs.[32]
QXP	And We have rendered the sky a canopy well guarded. (The atmosphere in the Height keeps in safe balance the gases and temperature, and protects you from the incoming meteorites). Yet they turn away from the signs that these things point to!
Maulana Ali	And We have made the heaven a guarded canopy; yet they turn away from its signs.
Free Minds	And We made the sky a protective ceiling. And yet they are turning away from Our signs!
Qaribullah	We established the heaven as a well protected roof, yet they still turn away from its signs.

George Sale	And We made the heaven a roof well supported. Yet they turn aside from the signs thereof, not considering that they are the workmanship of God.
JM Rodwell	And we made the heaven a roof strongly upholden; yet turn they away from its signs.

Asad	and [that] We have set up the sky as a canopy well-secured? [See note on the first sentence of 13:2, which seems to have a similar meaning.] And yet, they stubbornly turn away from [all] the signs of this [creation],

al-Anbiya' 021:033

‏21:33 وهو الذي خلق الليل والنهار والشمس والقمر كل في فلك يسبحون

Transliteration	Wahuwa allathee khalaqa allayla waalnnahara waalshshamsa waalqamara kullun fee falakin yasbahoona
Literal	And He is who created the night and the daytime, and the sun and the moon, every/all in (an) orbit/circuit floating.

Yusuf Ali	It is He Who created the Night and the Day, and the sun and the moon: all (the celestial bodies) swim along, each in its rounded course.
Pickthal	And He it is Who created the night and the day, and the sun and the moon. They float, each in an orbit.
Arberry	It is He who created the night and the day, the sun and the moon, each swimming in a sky.
Shakir	And He it is Who created the night and the day and the sun and the moon; all (orbs) travel along swiftly in their celestial spheres.
Sarwar	It is God who has created the night, the day, the Sun, and Moon and has made them swim in a certain orbit.
Khalifa	And He is the One who created the night and the day, and the sun and the moon; each floating in its own orbit.
Hilali/Khan	And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating.
H/K/Saheeh	And it is He who created the night and the day and the sun and the moon; all [heavenly bodies] in an orbit are swimming.
Malik	He is the One Who has created the night and the day and the sun and the moon: all (the celestial bodies) move swiftly in an orbit of their own.[33]
QXP	And He it is Who created the night and the day, and the sun and the moon. They swim along each in an orbit.
Maulana Ali	And He it is Who created the night and the day and the sun and the moon. All float in orbits.
Free Minds	He is the One who created the night and the day, and the sun and the moon, each swimming in an orbit.
Qaribullah	It is He who created the night and the day, and the sun and the moon; each floating in an orbit.

George Sale	It is He who hath created the night, and the day, and the sun, and the moon; all the celestial bodies move swiftly, each in its respective orb.
JM Rodwell	And He it is who hath created the night and the day, and the sun and the moon, each moving swiftly in its sphere.

Asad	and [fail to see that] it is He who has created the night and the day and the sun and the moon - all of them floating through space!

al-Anbiya' 021:034

‏21:34 وماجعلنا لبشر من قبلك الخلد افائن مت فهم الخالدون

Transliteration	Wama jaAAalna libasharin min qablika alkhulda afa-in mitta fahumu alkhalidoona
Literal	And We did not make/create to a human from before you the immortality , so if you died so they are the immortals ?

Yusuf Ali	We granted not to any man before thee permanent life (here): if then thou shouldst die, would they live permanently?
Pickthal	We appointed immortality for no mortal before thee. What! if thou diest, can they be immortal!
Arberry	We have not assigned to any mortal before thee to live forever; therefore, if thou diest, will they live forever?
Shakir	And We did not ordain abiding for any mortal before you. What! Then if you die, will they abide?
Sarwar	We made no mortal before you immortal. Will they become immortal after you die?
Khalifa	We never decreed immortality for anyone before you; should you die, are they immortal?
Hilali/Khan	And We granted not to any human being immortality before you (O Muhammad SAW), then if you die, would they live forever?
H/K/Saheeh	And We did not grant to any man before you eternity [on earth]; so if you die â€” would they be eternal?
Malik	O Muhammad, We have not granted immortality to any human before you: so if you are to die, will these unbelievers live forever?[34]
QXP	(All things in the Universe are but mortal). We have never granted everlasting life to any human before you. If you die, can they be immortal?
Maulana Ali	And We granted abiding for ever to no mortal before thee. If thou diest, will they abide?
Free Minds	And We did not give immortality to any human that came before you. If you are going to die, would they be immortal?
Qaribullah	We have never assigned immortality to a human before you, therefore, if you yourself die, will they live for ever?

George Sale	We have not granted unto any man before thee, eternal permanency in this world; if thou die therefore, will they be immortal?
JM Rodwell	At no time have we granted to man a life that shall last for ever: if thou then die, shall they live for ever?

Asad	AND [remind those who deny thee, O Prophet, that] [This relates to the objection of the unbelievers, mentioned in verse 3 of this surah, that Muhammad is "but a mortal like yourselves", and connects also with verses 7 - 8, which stress that all of God's apostles were but mortal men (cf. 3:144).] never have We granted life everlasting to any mortal before thee: [The obvious implication "and so We shall not grant it unto thee, either". Cf. 39:30 - "thou art bound to die".] but do they, perchance, hope that although thou must die, they will live forever?" [Lit., "but if, then, thou shouldst die, will they live forever?" - implying an assumption on their part that they would not be called to account on death and resurrection.]

al-Anbiya' 021:035

‏21:35 كل نفس ذائقة الموت ونبلوكم بالشر والخير فتنة والينا ترجعون

Transliteration	Kullu nafsin tha-iqatu almawti wanablookum bialshsharri waalkhayri fitnatan wa-ilayna turjaAAoona
Literal	Every self (is) tasting/experiencing the death/lifelessness, and We test you with the bad/harm and the good/generosity (as) a test , and to Us you are being returned.

Yusuf Ali	Every soul shall have a taste of death: and We test you by evil and by good by way of trial. to Us must ye return.
Pickthal	Every soul must taste of death, and We try you with evil and with good, for ordeal. And unto Us ye will be returned.
Arberry	Every soul shall taste of death; and We try you with evil and good for a testing, then unto Us you shall be returned.
Shakir	Every soul must taste of death and We try you by evil and good by way of probation; and to Us you shall be brought back.
Sarwar	Every soul has to experience the taste of death. We test you with both hardships and blessings. In the end you will all return to Us.
Khalifa	Every person will taste death, after we put you to the test through adversity and prosperity, then to us you ultimately return.
Hilali/Khan	Everyone is going to taste death, and We shall make a trial of you with evil and with good, and to Us you will be returned.
H/K/Saheeh	Every soul will taste death. And We test you with evil and with good as trial; and to Us you will be returned.
Malik	Every soul is bound to have the taste of death. We are putting all of you to a test by passing you through bad and good conditions, and finally you shall return to Us.[35]
QXP	Every living being is bound to taste death. We test you through the evil and good aspects of things by way of trial. To Us must you return. (Life and death afford humans the opportunity to do good deeds and achieve eternal rewards (67:2))
Maulana Ali	Every soul must taste of death. And We test you by evil and good by way of trial. And to Us you are returned.
Free Minds	Every soul will taste death. And We burden you with evil and good as a test, and it is to Us that you will return.
Qaribullah	Every soul shall taste death. We will try you with a trial of evil and good. Then, to Us you shall be returned.

George Sale	Every soul shall taste of death: And We will prove you with evil, and with good, for a trial of you; and unto Us shall ye return.
JM Rodwell	Every soul shall taste of death: and for trial will we prove you with evil and with good; and unto Us shall ye be brought back.

Asad	Every human being is bound to taste death; and We test you [all] through the bad and the good [things of life] by way of trial: and unto Us you all must return. [Lit., "you shall be brought back", i.e., for judgment.]

al-Anbiya' 021:036

‏21:36 واذا راك الذين كفروا ان يتخذونك الا هزوا اهذا الذي يذكر الهتكم وهم بذكر الرحمن هم كافرون

Transliteration	Wa-itha raaka allatheena kafaroo in yattakhithoonaka illa huzuwan ahatha allathee yathkuru alihatakum wahum bithikri alrrahmani hum kafiroona
Literal	And if those who disbelieved saw you, that they take you except mockingly/making fun, is that who mentions/remembers your gods? And they are with mentioning/remembering the merciful they are225disbelieving.

Yusuf Ali	When the Unbelievers see thee, they treat thee not except with ridicule. "Is this," (they say), "the one who talks of your gods?" and they blaspheme at the mention of (Allah) Most Gracious!
Pickthal	And when those who disbelieve behold thee, they but choose thee out for mockery, (saying): Is this he who maketh mention of your gods? And they would deny all mention of the Beneficent.
Arberry	When the unbelievers behold thee, they take thee only for mockery: 'Ha, is this the one who makes mention of your gods?' Yet they in the Remembrance of the All-merciful are unbelievers.
Shakir	And when those who disbelieve see you, they do not take you but for one to be scoffed at: Is this he who speaks of your gods? And they are deniers at the mention of the Beneficent Allah.
Sarwar	(Muhammad), whenever the unbelievers see you, they think that you deserve nothing more than to be mocked. They say, "Is it he, (Muhammad), who speaks against your gods?" But they themselves have no faith at all in the Beneficent God.
Khalifa	When those who disbelieve see you, they ridicule you: "Is this the one who challenges your gods?" Meanwhile, they remain totally heedless of the message from the Most Gracious.
Hilali/Khan	And when those who disbelieve (in the Oneness of Allah) see you (O Muhammad SAW), they take you not except for mockery (saying): "Is this the one who talks (badly) about your gods?" While they disbelieve at the mention of the Most Beneficent (Allah). (Tafsir. Al-Qurtubee).
H/K/Saheeh	And when those who disbelieve see you, [O Muúammad], they take you not except in ridicule, [saying], Is this the one who insults your gods? And they are, at the mention of the Most Merciful, disbelievers.
Malik	When the unbelievers see you they do not take you but for one to be scoffed at, saying: "Is this the one who talks against your gods?" And they themselves deny the mention of the Compassionate (Allah).[36]
QXP	(O Prophet) whenever the rejecters see you, they make you a target of their mockery, saying, "Is this the one who talks of your gods?" And yet, it is they who deny all mention of (the True God) the Beneficent.
Maulana Ali	And when those who disbelieve see thee, they treat thee not but with mockery: Is this he who speaks of your gods? And they deny when the Beneficent God is mentioned.
Free Minds	And when those who reject see you, they take you for mockery: "Is this the one who speaks about your gods!" While in the remembrance of the Almighty they are rejecters!
Qaribullah	When the unbelievers see you, they take you only for mockery, saying: 'Is this he who talks about your gods? ' While they are unbelievers in the Remembrance of the Merciful.

George Sale	When the unbelievers see thee, they receive thee only with scoffing, saying, is this he who mentioneth your gods with contempt? Yet themselves believe not what is mentioned to them of the Merciful.
JM Rodwell	And when the infidels see thee they receive thee only with scoffs:-"What! is this he who maketh such mention of your gods?" Yet when mention is made to them of the God of Mercy, they believe not.

Asad	But [thus it is:] whenever they who are bent on denying the truth consider thee, [Lit., "see thee": but since this verb has here obviously an abstract meaning, relating to the message propounded by the Prophet., it is best rendered as above.] they make thee but a target of their mockery, [saying to one another,] "Is this the one who speaks [so contemptuously] of your gods?" [Sc., "and dares to deny their reality although he is a mere mortal like ourselves?"] and yet, it is they themselves who, at [every] mention of the Most Gracious, are wont to deny the truth! [I.e., although they resent any aspersion cast on whatever things or forces they unthinkingly worship, they refuse to acknowledge God's planning will manifested in every aspect of His creation.]

al-Anbiya' 021:037

‏21:37 خلق الانسان من عجل ساوريكم اياتي فلاتستعجلون

Transliteration	Khuliqa al-insanu min AAajalin saoreekum ayatee fala tastaAAjiloona
Literal	The human/mankind was created from hurry/haste/speed, I will show you My verses/evidences , so do not hurry/hasten .

Yusuf Ali	Man is a creature of haste: soon (enough) will I show you My Signs; then ye will not ask Me to hasten them!
Pickthal	Man is made of haste. I shall show you My portents, but ask Me not to hasten.
Arberry	Man was created of haste. Assuredly I shall show you My signs; so demand not that I make haste.
Shakir	Man is created of haste; now will I show to you My signs, therefore do not ask Me to hasten (them) on.
Sarwar	The human being is created hasty. Tell them, "Do not be hasty, for God will soon show you the evidence of His existence".
Khalifa	The human being is impatient by nature. I will inevitably show you My signs; do not be in such a hurry.
Hilali/Khan	Man is created of haste, I will show you My Ayat (torments, proofs, evidences, verses, lessons, signs, revelations, etc.).So ask Me not to hasten (them).
H/K/Saheeh	Man was created of haste. I will show you My signs, so do not impatiently urge Me.
Malik	Man is a creature of haste (impatience). Soon I will show you My signs, therefore, you need not be impatient.[37]
QXP	Man is a creature of haste. I will show you more and more of My signs, but ask Me not to hasten.
Maulana Ali	Man is created of haste. Soon will I show you My signs, so ask Me not to hasten them.
Free Minds	Mankind has been created from haste. I will show you My signs, so do not be in a rush.
Qaribullah	The human was created of haste. Indeed, I will show you My signs; so do not ask Me to hasten them.

George Sale	Man is created of precipitation. Hereafter will I shew you my signs, so that ye shall not wish them to be hastened.
JM Rodwell	Man, say they, "is made up of haste." But I will shew you my signs: desire them not then to be hastened.

Asad	Man is a creature of haste; [Lit., "is created out of haste" - i.e., he is by nature imbued with impatience: cf. last sentence of 17:11. In the present context this refers to man's impatience regarding things to come: in this case - as is obvious from the sequence - his hasty refusal to believe in God's coming judgment.] [but in time] I shall make obvious to you [the truth of] My messages: do not, then, ask Me to hasten [it]! [Cf. 16:1 - "God's judgment is [bound to] come: do not, then, call for its speedy advent!"]

al-Anbiya' 021:038

‏21:38 ويقولون متى هذا الوعد ان كنتم صادقين

Transliteration	Wayaqooloona mata hatha alwaAAdu in kuntum sadiqeena
Literal	And they say: "When (is) that the promise if you were truthful?"

Yusuf Ali	They say: "When will this promise come to pass, if ye are telling the truth?"
Pickthal	And they say: When will this promise (be fulfilled), if ye are truthful?
Arberry	They say, 'And when shall the promise come to pass, if you speak truly?'
Shakir	And they say: When will this threat come to pass if you are truthful?
Sarwar	They say, "When shall the Day of Judgment come to pass if you are true in your claim?".
Khalifa	They challenge: "Where is that (retribution), if you are truthful?"
Hilali/Khan	And they say: "When will this promise (come to pass), if you are truthful."
H/K/Saheeh	And they say, When is this promise, if you should be truthful?
Malik	They ask: "When will this promise be fulfilled if you are telling the truth?"[38]
QXP	And they say, "When will this promise be fulfilled, if you are men of truth?"
Maulana Ali	And they say: When will this threat come to pass, if you are truthful?
Free Minds	And they Say: "When will this promise come to pass if you are truthful?"
Qaribullah	They say: 'If you are truthful, when will this promise come? '

George Sale	They say, when will this threat be accomplished, if ye speak truth?
JM Rodwell	They say, "When will this threat be made good? Tell us, if ye be men of truth?"

Asad	But they [who reject My messages are wont to] ask, "When is that promise [of God's judgment] to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!" [The Quranic answer to this question is given in 7:187.]

al-Anbiya' 021:039

‏21:39 لو يعلم الذين كفروا حين لايكفون عن وجوههم النار ولاعن ظهورهم ولاهم ينصرون

Transliteration	Law yaAAlamu allatheena kafaroo heena la yakuffoona AAan wujoohihimu alnnara wala AAan thuhoorihim wala hum yunsaroona
Literal	If those who disbelieved know when they do not prevent/stop the fire from their faces/fronts, and nor from their backs, and nor they, they be given victory/aid.

Yusuf Ali	If only the Unbelievers knew (the time) when they will not be able to ward off the fire from their faces, nor yet from their backs, and (when) no help can reach them!
Pickthal	If those who disbelieved but knew the time when they will not be able to drive off the fire from their faces and from their backs, and they will not be helped!
Arberry	If the unbelievers but knew when that they shall not ward off the Fire from their faces nor from their backs, neither shall they be helped!
Shakir	Had those who disbelieve but known (of the time) when they shall not be able to ward off the fire from their faces nor from their backs, nor shall they be helped.
Sarwar	Would that the unbelievers knew that no one would protect their faces and backs against the fire, nor they would be helped.
Khalifa	If only those who disbelieve could envision themselves when they try to ward off the fire - off their faces and their backs! No one will help them then.
Hilali/Khan	If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs; and they will not be helped.
H/K/Saheeh	If those who disbelieved but knew the time when they will not avert the Fire from their faces or from their backs and they will not be aided...
Malik	They would not have asked this question if only the unbelievers knew the Day when they will be able to protect neither their faces from the fire of hell nor their backs, nor will they be helped![39]
QXP	If those who are bent upon denial, but knew that they will not be able to repel the fire from their faces and from their backs, and they will not be helped!
Maulana Ali	If those who disbelieve but knew the time when they will not be able to ward off the fire from their faces, nor from their backs, and they will not be helped!
Free Minds	If only those who reject knew, that they will not be able to ward off the fire from their faces, nor from their backs, nor will they be helped.
Qaribullah	If the unbelievers only knew when they will be unable to shield either their faces or their backs from the Fire; when they will not be helped!

George Sale	If they who believe not, knew that the time will surely come, then they shall not be able to drive back the fire of hell from their faces, nor from their backs, neither shall they be helped, they would not hasten it.
JM Rodwell	Did the infidels but know the time when they shall not be able to keep the fire of hell from their faces or from their backs, neither shall they be helped!

Asad	If they but knew - they who are bent on denying the truth - [that there will come] a time when they will not be able to ward off the fire from their faces, nor from their backs, and will not find any succour!

al-Anbiya' 021:040

‏21:40 بل تاتيهم بغتة فتبهتهم فلا يستطيعون ردها ولاهم ينظرون

Transliteration	Bal ta/teehim baghtatan fatabhatuhum fala yastateeAAoona raddaha wala hum yuntharoona
Literal	But it comes to them suddenly/unexpectedly, so it amazes/surprises them, so they are not able (of) its return/returning it, and nor they be given time .

Yusuf Ali	Nay, it may come to them all of a sudden and confound them: no power will they have then to avert it, nor will they (then) get respite.
Pickthal	Nay, but it will come upon them unawares so that it will stupefy them, and they will be unable to repel it, neither will they be reprieved.
Arberry	Nay, but it shall come upon them suddenly, dumbfounding them, and they shall not be able to repel it, nor shall they be respited.
Shakir	Nay, it shall come on them all of a sudden and cause them to become confounded, so they shall not have the power to avert it, nor shall they be respited.
Sarwar	The fire will suddenly strike and confound them. They will not be able to repel it, nor will they be given any respite.
Khalifa	Indeed, it will come to them suddenly, and they will be utterly stunned. They can neither avoid it, nor can they receive any respite.
Hilali/Khan	Nay, it (the Fire or the Day of Resurrection) will come upon them all of a sudden and will perplex them, and they will have no power to avert it, nor will they get respite.
H/K/Saheeh	Rather, it will come to them unexpectedly and bewilder them, and they will not be able to repel it, nor will they be reprieved.
Malik	Nay, it will come to them all of a sudden and overpower them so abruptly that they shall neither be able to avert it nor shall they get any respite.[40]
QXP	Nay, but it will come upon them suddenly, that it will stun them. They will be unable to repel it, nor will they be given any more respite.
Maulana Ali	Nay, it will come to them all of a sudden and confound them, so they will not have the power to avert it, nor will they be respited.
Free Minds	No, it will come to them suddenly. And they will not be able to turn it away, nor will they be delayed.
Qaribullah	It will overtake them suddenly, dumbfounding them. They shall be unable to ward it off, and they shall not be respited.

George Sale	But the day of vengeance shall come upon them suddenly, and shall strike them with astonishment: They shall not be able to avert it; neither shall they be respited.
JM Rodwell	But it shall come on them suddenly and shall confound them; and they shall not be able to put it back, neither shall they be respited.

Asad	Nay, but [the Last Hour] will come upon them of a sudden, and will stupefy them: and they will be unable to avert it, and neither wilt they be allowed any respite.

al-Anbiya' 021:041

‏21:41 ولقد استهزئ برسل من قبلك فحاق بالذين سخروا منهم ماكانوا به يستهزؤون

Transliteration	Walaqadi istuhzi-a birusulin min qablika fahaqa biallatheena sakhiroo minhum ma kanoo bihi yastahzi-oona
Literal	And had been mocked/made fun of with messengers from before you, so surrounded with those who mocked from them, what they were with it mocking (so those who mocked were surrounded by their deeds).

Yusuf Ali	Mocked were (many) messenger before thee; But their scoffers were hemmed in by the thing that they mocked.
Pickthal	Messengers before thee, indeed, were mocked, but that whereat they mocked surrounded those who scoffed at them.
Arberry	Messengers indeed were mocked at before thee, but those that scoffed at them were encompassed by that they mocked at.
Shakir	And certainly messengers before you were scoffed at, then there befell those of them who scoffed that at which they had scoffed.
Sarwar	They mocked the Messengers who were sent before you; thus, the torment which they had ridiculed encompassed them all.
Khalifa	Messengers before you have been ridiculed, and, consequently, those who ridiculed them incurred the retribution for their ridiculing.
Hilali/Khan	Indeed (many) Messengers were mocked before you (O Muhammad SAW), but the scoffers were surrounded by that, whereat they used to mock.
H/K/Saheeh	And already were messengers ridiculed before you, but those who mocked them were enveloped by what they used to ridicule.
Malik	As for their scoffing, the Messengers before you were also scoffed at; but their scoffers were hemmed in by the very thing at which they used to scoff.[41]
QXP	Indeed, (O Prophet) even before your time Messengers have been mocked, but in the end, the mockers were overwhelmed by the very thing they ridiculed (the Divine retribution).
Maulana Ali	And messengers before thee were indeed mocked, so there befell those of them who scoffed, that whereat they scoffed.
Free Minds	And messengers before you have been mocked, but those who mocked were then surrounded by that which they were mocking!
Qaribullah	Before you, other Messengers were mocked, but the mockers were encompassed by the very thing they mocked.

George Sale	Other Apostles have been mocked before thee: But the punishment which they scoffed at, fell upon such of them as mocked.
JM Rodwell	Other apostles have been scoffed at before thee: but that doom at which they mocked encompassed the scoffers.

Asad	And, indeed, [O Muhammad, even] before thy time have [God's] apostles been derided - but those who scoffed at them were [in the end] overwhelmed by the very thing which they had been wont to deride. [See 6:10 (which has exactly the same wording) and the corresponding note.]

al-Anbiya' 021:042

‏21:42 قل من يكلؤكم بالليل والنهار من الرحمن بل هم عن ذكر ربهم معرضون

Transliteration	Qul man yaklaokum biallayli waalnnahari mina alrrahmani bal hum AAan thikri rabbihim muAAridoona
Literal	Say: "Who guards/protects you by the night and the daytime from the merciful? But they are from mentioning/remembering their Lord objecting/opposing .

Yusuf Ali	Say: "Who can keep you safe by night and by day from (the Wrath of) (Allah) Most Gracious?" Yet they turn away from the mention of their Lord.
Pickthal	Say: Who guardeth you in the night or in the day from the Beneficent? Nay, but they turn away from mention of their Lord!
Arberry	Say: 'Who shall guard you by night and in the daytime from the All-merciful?' Nay, but from the Remembrance of their Lord they are turning away.
Shakir	Say: Who guards you by night and by day from the Beneficent Allah? Nay, they turn aside at the mention of their Lord.
Sarwar	Ask them, "Who can protect them from (the wrath of) the Beneficent God during the night and day?" Yet they are neglectful about their Lord.
Khalifa	Say, "Who can protect you from the Most Gracious during the night or during the day?" Indeed, they are totally oblivious to the message of their Lord.
Hilali/Khan	Say: "Who can guard and protect you in the night or in the day from the (punishment of the) Most Beneficent (Allah)?" Nay, but they turn away from the remembrance of their Lord.
H/K/Saheeh	Say, Who can protect you at night or by day from the Most Merciful? But they are, from the remembrance of their Lord, turning away.
Malik	Ask them, "Who is there to protect you by night and by day from the wrath of the Compassionate?" Yet they turn away from the admonition of their Lord.[42]
QXP	Say, "Who guards you in the night and in the day from the Beneficent?" (It is His Mercy that He does not take you to task for every transgression (4:31), (16:61), (35:45)). Yet, they stubbornly turn away from remembrance of their Sustainer.
Maulana Ali	Say: Who guards you by night and by day from the Beneficent? Nay, they turn away at the mention of their Lord.
Free Minds	Say: "Who can protect you during the night and the day from the Almighty?" No, they are turning away from the remembrance of their Lord.
Qaribullah	Say: 'Who will guard you, by night and by day from the Merciful? ' But no, they turn away from their Lord's remembrance.

George Sale	Say unto the scoffers, who shall save you by night and by day from the Merciful? Yet they utterly neglect the remembrance of their Lord.
JM Rodwell	SAY: Who shall protect you by night and by day from the God of Mercy? Yet turn they away from the warning of their Lord.

Asad	Say: "Who could protect you, by night or by day, from the Most Gracious?" [The reference to God, in this context, as "the Most Gracious" (ar-rahman) is meant to bring out the fact that He - and He alone - is the protector of all creation.] And yet, from a remembrance of their Sustainer do they stubbornly turn away!

al-Anbiya' 021:043

‏21:43 ام لهم الهة تمنعهم من دوننا لايستطيعون نصر انفسهم ولاهم منا يصبحون

Transliteration	Am lahum alihatun tamnaAAuhum min doonina la yastateeAAoona nasra anfusihim wala hum minna yushaboona
Literal	Or (are) for them gods preventing/protecting them from other than/besides Us, (or are there Gods that protect them from Us), they are not able (of) victory/aid (to) themselves, and nor they are from Us being accompanied/befriended.

Yusuf Ali	Or have they gods that can guard them from Us? They have no power to aid themselves, nor can they be defended from Us.
Pickthal	Or have they gods who can shield them from Us? They cannot help themselves nor can they be defended from Us.
Arberry	Or have they gods that shall defend them apart from Us? Why, they are not able to help themselves, nor shall they be guarded in safety from Us.
Shakir	Or, have they gods who can defend them against Us? They shall not be able to assist themselves, nor shall they be defended from Us.
Sarwar	Can their gods protect them against Us? Their gods have no power even to help themselves, nor are they safe from Our retribution.
Khalifa	Do they have gods who can protect them from us? They cannot even help themselves. Nor can they accompany one another when they are summoned to face us.
Hilali/Khan	Or have they aliha (gods) who can guard them from Us? They have no power to help themselves, nor can they be protected from Us (i.e. from Our Torment).
H/K/Saheeh	Or do they have gods to defend them other than Us? They are unable [even] to help themselves, nor can they be protected from Us.
Malik	Do they have such gods who can defend them against Us? Their gods can neither help themselves nor can they protect themselves from Us.[43]
QXP	Do they have gods who can shield them from Our Laws? Their perceived deities cannot even help themselves nor can they be defended against Our Laws.
Maulana Ali	Or, have they gods who can defend them against Us? They cannot help themselves, nor can they be defended from Us.
Free Minds	Or do they have gods that will protect them from Us? They cannot help themselves, nor can they be protected from Us.
Qaribullah	Or have they gods to defend them, other than Us? Indeed, they are unable to help themselves, neither shall they be guarded in safety from Us.

George Sale	Have they gods who will defend them, besides us? They are not able to help themselves; neither shall they be assisted against us by their companions.
JM Rodwell	Have they gods beside Us who can defend them? For their own succour have they no power; neither shall the gods they join with God screen them from Us.

Asad	Do they [really think that they] have deities that could shield them from Us? Those [alleged deities] are not [even] able to succour themselves: hence, neither can they [who worship them hope to] be aided [by them] against Us.

al-Anbiya' 021:044

‏21:44 بل متعنا هؤلاء واباءهم حتى طال عليهم العمر افلا يرون انا ناتي الارض ننقصها من اطرافها افهم الغالبون

Transliteration	Bal mattaAAna haola-i waabaahum hatta tala AAalayhimu alAAumuru afala yarawna anna na/tee al-arda nanqusuha min atrafiha afahumu alghaliboona
Literal	But We gave long life/made those enjoy, and their fathers, until the lifetime became long/lasted long on them, so do they not see/understand that We come/bring (to) the earth/Planet Earth, We reduce/decrease/lessen it from its ends/edges, so are they the defeaters/conquerors?

Yusuf Ali	Nay, We gave the good things of this life to these men and their fathers until the period grew long for them; See they not that We gradually reduce the land (in their control) from its outlying borders? Is it then they who will win?
Pickthal	Nay, but We gave these and their fathers ease until life grew long for them. See they not how we aim to the land, reducing it of its outlying parts? Can they then be the victors?
Arberry	Nay, but Ourselves gave these and their fathers enjoyment of days, until their life had lasted long while upon them. What, do they not see how We come to the land, diminishing it in its extremities? Or are they the victors?
Shakir	Nay, We gave provision to these and their fathers until life was prolonged to them. Do they not then see that We are visiting the land, curtailing it of its sides? Shall they then prevail?
Sarwar	We have been providing these men and their fathers with the means of enjoyment for a long time. Have they not ever considered that We populated the earth and then caused many of the inhabitants to pass away? Can they have any success (in their wickedness)?
Khalifa	We have provided for these people and their ancestors, up until an old age. Do they not see that every day on earth brings them closer to the end? Can they reverse this process?
Hilali/Khan	Nay, We gave the luxuries of this life to these men and their fathers until the period grew long for them. See they not that We gradually reduce the land (in their control) from its outlying borders? Is it then they who will overcome.
H/K/Saheeh	But, [on the contrary], We have provided good things for these [disbelievers] and their fathers until life was prolonged for them. Then do they not see that We set upon the land, reducing it from its borders? So it is they who will overcome?
Malik	The fact is that We gave the good things of this life to them and their forefathers until they got used to these things because of their prolonged lives; can they not see how We gradually reduce the land which was in their control and curtail it from all sides? Do they still expect to be victorious against Us?[44]
QXP	Nay, We let these people and their ancestors enjoy the good things of life for a long time. Don't they see that Our Law visits the earth and We gradually reduce the land in their control? Can they prevail against Our Laws? (Don't they see that every day on earth brings them closer to the end? (13:41)).
Maulana Ali	Nay, We gave provision to these and their fathers, until life was prolonged to them. See they not then that We are visiting the land, curtailing it of its sides? Can they then prevail?
Free Minds	It was Us who gave luxury to these and their fathers, until they grew old with age. Do they not see that We come to the land and make it shrink from its edges? Will they be able to win?
Qaribullah	We gave days of enjoyment to them and their fathers until their life became long. Are they unable to see how We come to their land and reduce its borders. Or, is it they who are the victors?

George Sale	But We have permitted these men and their fathers to enjoy worldly prosperity, so long as life was continued unto them. Do they not perceive that We come unto the land of the unbelievers, and straiten the borders thereof? Shall they therefore be the conquerors?
JM Rodwell	Yes! we have given these men and their fathers enjoyments so long as their life lasted. What! see they not that we come to a land and straiten its borders Is it they who are the conquerors?

Asad	Nay, We have allowed these [sinners] - as [We allowed] their forebears - to enjoy the good things of life for a great length of time: [Lit., "until their lives (umur) grew long" - i.e., until they grew accustomed to the thought that their prosperity would last forever (Zamakhshari).] but then - have they never yet seen how We visit the earth [with Our punishment], gradually depriving it of all that is best thereon? [For an explanation. See the identical phrase in 13:41 and the corresponding notes.] Can they, then, [hope to] be the winners?

al-Anbiya' 021:045

‏21:45 قل انما انذركم بالوحي ولايسمع الصم الدعاء اذا ماينذرون

Transliteration	Qul innama onthirukum bialwahyi wala yasmaAAu alssummu aldduAAaa itha ma yuntharoona
Literal	Say: "Truly I warn/give you notice with the inspiration/transmission , and the deaf does not hear the call/prayer if they are being warned/given notice! ."

Yusuf Ali	Say, "I do but warn you according to revelation": But the deaf will not hear the call, (even) when they are warned!
Pickthal	Say (O Muhammad, unto mankind): I warn you only by the Inspiration. But the deaf hear not the call when they are warned.
Arberry	Say: 'I warn you only by the Revelation'; but they that are deaf do not hear the call when they are warned.
Shakir	Say: I warn you only by revelation; and the deaf do not hear the call whenever they are warned.
Sarwar	(Muhammad), tell them, "I am warning you by revelation alone." The deaf do not hear any call when they are warned.
Khalifa	Say, "I am warning you in accordance with divine inspiration." However, the deaf cannot hear the call, when they are warned.
Hilali/Khan	Say (O Muhammad SAW): "I warn you only by the revelation (from Allah and not by the opinion of the religious scholars and others). But the deaf (who follow the religious scholars and others blindly) will not hear the call, (even) when they are warned ((i.e. one should follow only the Quran and the Sunnah (legal ways, orders, acts of worship, statements of Prophet Muhammad SAW , as the Companions of the Prophet SAW did)).
H/K/Saheeh	Say, I only warn you by revelation. But the deaf do not hear the call when they are warned.
Malik	Tell them, "I am warning you on the authority of Revelation," but the deaf choose not to listen the call when they are warned![45]
QXP	Say, "I warn you on the strength of Divine Revelation!" But the deaf to reason cannot hear the call, however often they are warned.
Maulana Ali	Say: I warn you only by revelation; and the deaf hear not the call when they are warned.
Free Minds	Say: "I am merely warning you with the inspiration." But the deaf do not hear the call when they are being warned.
Qaribullah	Say: 'I warn you only by the Revelation. ' But the deaf hear nothing when they are warned.

George Sale	Say, I only preach unto you the revelation of God: But the deaf will not hear thy call, whenever they are preached unto.
JM Rodwell	SAY: I only warn you of what hath been revealed to me: but the deaf will not hear the call, whenever they are warned;

Asad	SAY [unto all men]: "1 but warn you on the strength of divine revelation!" But the deaf [of heart] will not hearken to this call, however often they are warned. [Lit., "whenever they are warned".]

al-Anbiya' 021:046

‏21:46 ولئن مستهم نفحة من عذاب ربك ليقولن ياويلناانا كنا ظالمين

Transliteration	Wala-in massat-hum nafhatun min AAathabi rabbika layaqoolunna ya waylana inna kunna thalimeena
Literal	And if a blow/breath from your Lord's torture touched them, they will say (E): "Oh our calamity , we (E) were unjust/oppressive."

Yusuf Ali	If but a breath of the Wrath of thy Lord do touch them, they will then say, "Woe to us! we did wrong indeed!"
Pickthal	And if a breath of thy Lord's punishment were to touch them, they assuredly would say: Alas for us! Lo! we were wrong-doers.
Arberry	If but a breath of thy Lord's chastisement touched them, they would surely say, 'Alas for us! We were evildoers.'
Shakir	And if a blast of the chastisement of your Lord were to touch them, they will certainly say: O woe to us! surely we were unjust.
Sarwar	If a blast of the torment of your Lord strikes them, they will say, "Woe to us! We have been unjust people."
Khalifa	When a sample of your Lord's retribution afflicts them, they readily say, "We were indeed wicked."
Hilali/Khan	And if a breath (minor calamity) of the Torment of your Lord touches them, they will surely cry: "Woe unto us! Indeed we have been Zalimoon (polytheists and wrong-doers, etc.).
H/K/Saheeh	And if [as much as] a whiff of the punishment of your Lord should touch them, they would surely say, O woe to us! Indeed, we have been wrongdoers.
Malik	Yet even if a breath from the Wrath of your Lord was to touch them, they will certainly say, "Woe to us! No doubt we were wrongdoers."[46]
QXP	And if a breath of your Lord's retribution were to touch them, they would say, "Oh, woe unto us! Verily, we were wrongdoers!"
Maulana Ali	And if a blast of the chastisement of thy Lord were to touch them, they would say: O woe to us! Surely we were unjust.
Free Minds	And if a breath of your Lord's torment touches them, they will Say: "Woe to us, we have been wicked!"
Qaribullah	But if just a breath of your Lord's punishment were to touch them, they would say: 'Woe for us, we were harmdoers! '

George Sale	Yet if the least breath of the punishment of thy Lord touch them, they will surely say, alas for us! Verily we have been unjust.
JM Rodwell	Yet if a breath of thy Lord's chastisement touch them, they will assuredly say, "Oh! woe to us! we have indeed been offenders."

Asad	And yet, if but a breath of thy Sustainer's chastisement touches them, they are sure to cry, "Oh, woe unto us! Verily, we were evildoers!"

al-Anbiya' 021:047

‏21:47 ونضع الموازين القسط ليوم القيامة فلاتظلم نفس شيئا وان كان مثقال حبة من خردل اتينا بها وكفى بنا حاسبين

Transliteration	WanadaAAu almawazeena alqista liyawmi alqiyamati fala tuthlamu nafsun shay-an wa-in kana mithqala habbatin min khardalin atayna biha wakafa bina hasibeena
Literal	And We put the scales/measures the just/equitable to the Resurrection Day, so a self does not be caused injustice to/oppressed a thing, and (even) if (it) was a seed's/grain's weight of mustard/an herb, We brought it and enough/sufficient with Us counting/calculating.

Yusuf Ali	We shall set up scales of justice for the Day of Judgment, so that not a soul will be dealt with unjustly in the least, and if there be (no more than) the weight of a mustard seed, We will bring it (to account): and enough are We to take account.
Pickthal	And We set a just balance for the Day of Resurrection so that no soul is wronged in aught. Though it be of the weight of a grain of mustard seed, We bring it. And We suffice for reckoners.
Arberry	And We shall set up the just balances for the Resurrection Day, so that not one soul shall be wronged anything; even if it be the weight of one grain of mustard-seed We shall produce it, and sufficient are We for reckoners.
Shakir	And We will set up a just balance on the day of resurrection, so no soul shall be dealt with unjustly in the least; and though there be the weight of a grain of mustard seed, (yet) will We bring it, and sufficient are We to take account.
Sarwar	We shall maintain proper justice on the Day of Judgment. No soul will be wronged the least. For a deed even as small as a mustard seed one will duly be recompensed. We are efficient in maintaining the account.
Khalifa	We will establish the scales of justice on the Day of Resurrection. No soul will suffer the least injustice. Even the equivalent of a mustard seed will be accounted for. We are the most efficient reckoners.
Hilali/Khan	And We shall set up balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We as Reckoners.
H/K/Saheeh	And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as accountant.
Malik	On the Day of Judgement We shall set up scales of justice so that no one will be dealt with unjustly in any way; even if someone has an act as small as a grain of a mustard seed, We will bring it to account, and sufficient are We to settle the accounts.[47]
QXP	We will set up the Scales of justice on the Day of Resurrection, and no person will be wronged in the least. Though the good or evil be of the weight of a mustard seed, We will bring it forth. We are Sufficient for reckoning and none can take account as We do. (99:7-8).
Maulana Ali	And We will set up a just balance on the day of Resurrection, so that no soul will be wronged in the least. And if there be the weight of a grain of mustard see, We will bring it. And sufficient are We to take account.
Free Minds	And We will place the scales of justice for the Day of Resurrection, so that no soul will be wronged in the least. Even if it was the weight of a mustard seed, We will bring it. And We are sufficient as a Reckoner.
Qaribullah	On the Day of Resurrection We shall set up just scales, so that no soul shall in the least be wronged, even though it be the weight of a grain of mustard seed We will bring it We Suffice as reckoners.

George Sale	We will appoint just balances for the day of resurrection; neither shall any soul be injured at all: Although the merit or guilt of an action be of the weight of a grain of mustard-seed only, We will produce it publicly; and there will be sufficient accountants with Us.
JM Rodwell	Just balances will we set up for the day of the resurrection, neither shall any soul be wronged in aught; though, were a work but the weight of a grain of mustard seed, we would bring it forth to be weighed: and our reckoning will suffice.

Asad	But We shall set up just balance-scales on Resurrection Day, and no human being shall be wronged in the least: for though there be [in him but] the weight of a mustard-seed [of good or evil], We shall bring it forth; and none can take count as We do!

al-Anbiya' 021:048

‏21:48 ولقد اتينا موسى وهارون الفرقان وضياء وذكرا للمتقين

Transliteration	Walaqad atayna moosa waharoona alfurqana wadiyaan wathikran lilmuttaqeena
Literal	And We had given/brought (to) Moses and Aaron the Separator of Right and Wrong/Proof , and light/illumination , and a reminder/remembrance to the fearing and obeying.

Yusuf Ali	In the past We granted to Moses and Aaron the criterion (for judgment), and a Light and a Message for those who would do right,-
Pickthal	And We verily gave Moses and Aaron the Criterion (of right and wrong) and a light and a Reminder for those who keep from evil,
Arberry	We gave Moses and Aaron the Salvation and a Radiance, and a Remembrance for the godfearing
Shakir	And certainly We gave to Musa and Haroun the Furqan and a light and a reminder for those who would guard (against evil).
Sarwar	To Moses and Aaron We granted the criteria of discerning right from wrong, and We gave them the light and a reminder to the pious ones
Khalifa	We gave Moses and Aaron the Statute Book, a beacon, and a reminder for the righteous.
Hilali/Khan	And indeed We granted to Moosa (Moses) and Haroon (Aaron) the criterion (of right and wrong), and a shining light (i.e. the Taurat (Torah)) and a Reminder for Al-Muttaqoon (the pious - see V.2:2).
H/K/Saheeh	And We had already given Moses and Aaron the criterion and a light and a reminder for the righteous
Malik	Certainly, We granted to Moses and Haroon (Aaron) the Criterion of right and wrong, a light and a reminder for those righteous people[48]
QXP	And, indeed, We gave Moses and Aaron the Criterion of right and wrong, and a Light and Reminder for those who wished to walk aright.
Maulana Ali	And certainly We gave Moses and Aaron the criterion and a light and a reminder for those who keep from evil,
Free Minds	And We had given Moses and Aaron the Criterion, a shining light, and reminder for the righteous.
Qaribullah	We gave Moses and Aaron the Criterion, and gave them a light and a Remembrance for the cautious:

George Sale	We formerly gave unto Moses and Aaron the law, being a distinction between good and evil, and a light and admonition unto the pious;
JM Rodwell	We gave of old to Moses and Aaron the illumination, and a light and a warning for the God-fearing,

Asad	AND, INDEED, We vouchsafed unto Moses and Aaron [Our revelation as] the standard by which to discern the true from the false, [See note on 2:53. The reference to the revelation bestowed on the earlier prophets as "the standard by which to discern the true from the false" (al-furqan) has here a twofold implication: firstly, it alludes to the Quranic doctrine - explained in note on 2:4 - of the historical continuity in all divine revelation, and, secondly, it stresses the fact that revelation - and revelation alone - provides an absolute criterion of all moral valuation. Since the Mosaic dispensation as such was binding on the children of Israel alone and remained valid only within a particular historical and cultural context, the term al-furqan relates here not to the Mosaic Law as such, but to the fundamental ethical truths contained in the Torah and common to all divine revelations.] and as a [guiding] light and a reminder for the God-conscious

al-Anbiya' 021:049

‏21:49 الذين يخشون ربهم بالغيب وهم من الساعة مشفقون

Transliteration	Allatheena yakhshawna rabbahum bialghaybi wahum mina alssaAAati mushfiqoona
Literal	Those who fear their Lord with the unseen and they are from the Hour/Resurrection they are afraid/guarding .

Yusuf Ali	Those who fear their Lord in their most secret thoughts, and who hold the Hour (of Judgment) in awe.
Pickthal	Those who fear their Lord in secret and who dread the Hour (of doom).
Arberry	such as fear God in the Unseen, trembling because of the Hour.
Shakir	(For) those who fear their Lord in secret and they are fearful of the hour.
Sarwar	who fear their unseen Lord and are anxious about the Day of Judgment.
Khalifa	The ones who reverence their Lord, even when alone in their privacy, and they worry about the Hour.
Hilali/Khan	Those who fear their Lord without seeing Him, while they are afraid of the Hour.
H/K/Saheeh	Who fear their Lord unseen, while they are of the Hour apprehensive.
Malik	who fear their Lord though they have not seen Him, and dread the Day of Judgment.[49]
QXP	(For those) who stood in awe of their Lord even in privacy, and feared the approaching Hour of accountability.
Maulana Ali	Who fear their Lord in secret and they are fearful of the Hour.
Free Minds	Those who reverence their Lord, even when unseen, and they are weary for the Hour.
Qaribullah	those who fear Allah in the Unseen, tremble because of the Hour.

George Sale	who fear their Lord in secret, and who dread the hour of judgement.
JM Rodwell	Who dread their Lord in secret, and who tremble for "the Hour."

Asad	who stand in awe of their Sustainer although He is beyond the reach of human perception, [For an explanation of the above rendering of the expression bi l-ghayb, see note on 2:3.] and who tremble at the thought of the Last Hour.

al-Anbiya' 021:050

‏21:50 وهذا ذكر مبارك انزلناه افانتم له منكرون

Transliteration	Wahatha thikrun mubarakun anzalnahu afaantum lahu munkiroona
Literal	And that (is) a blessed reminder, We descended it, so are you to it denying/objecting ?

Yusuf Ali	And this is a blessed Message which We have sent down: will ye then reject it?
Pickthal	This is a blessed Reminder that we have revealed: Will ye then reject it?
Arberry	And this is a blessed Remembrance that We have sent down; so are you now denying it?
Shakir	And this is a blessed Reminder which We have revealed; will you then deny it?
Sarwar	This (Quran) which We have revealed is a blessed reminder. Will you then deny it?
Khalifa	This too is a blessed reminder that we sent down. Are you denying it?
Hilali/Khan	And this is a blessed Reminder (the Quran) which We have sent down, will you then (dare to) deny it?
H/K/Saheeh	And this [Qurâ an] is a blessed message which We have sent down. Then are you with it unacquainted?
Malik	And now We have revealed this blessed Reminder (The Qur’an). Will you then deny it?[50]
QXP	Now this (Qur'an) is a Blessed Reminder that We have revealed. Will you then reject it? (After learning the consequence of those who had denied the Revelations unto Moses and Aaron)!
Maulana Ali	And this is a blessed Reminder, which We have revealed. Will you then deny it?
Free Minds	And this is a blessed reminder which We have sent down. Will you be deniers of it?
Qaribullah	This is a blessed Remembrance which We have sent down. Do you disbelieve it?

George Sale	And this book also is a blessed admonition; which We have sent down from heaven: Will ye therefore deny it?
JM Rodwell	And this Koran which we have sent down is a blessed warning: will ye then disown it?

Asad	And [like those earlier revelations,] this one, too, is a blessed reminder which We have bestowed from on high: will you, then, disavow it?

al-Anbiya' 021:051

‏21:51 ولقد اتينا ابراهيم رشده من قبل وكنا به عالمين

Transliteration	Walaqad atayna ibraheema rushdahu min qablu wakunna bihi AAalimeena
Literal	And We had given Abraham his correct/right guidance from before, and We were with (about) him knowing.

Yusuf Ali	We bestowed aforetime on Abraham his rectitude of conduct, and well were We acquainted with him.
Pickthal	And We verily gave Abraham of old his proper course, and We were Aware of him,
Arberry	We gave Abraham aforetime his rectitude -- for We knew him --
Shakir	And certainly We gave to Ibrahim his rectitude before, and We knew him fully well.
Sarwar	To Abraham We gave the right guidance and We knew him very well.
Khalifa	Before that, we granted Abraham his guidance and understanding, for we were fully aware of him.
Hilali/Khan	And indeed We bestowed aforetime on Ibrahim (Abraham) his (portion of) guidance, and We were Well-Acquainted with him (as to his Belief in the Oneness of Allah, etc.).
H/K/Saheeh	And We had certainly given Abraham his sound judgement before, and We were of him well-Knowing
Malik	Even before that We blessed Abraham with rectitude, for We knew him well.[51]
QXP	And, indeed, long before, We showed Abraham his direction and We were Aware of his potential.
Maulana Ali	And certainly We gave Abraham his rectitude before, and We knew him well.
Free Minds	And before that We gave Abraham his understanding, and We were aware of him.
Qaribullah	Before this We gave Abraham his virtue, for We knew him.

George Sale	And We gave unto Abraham his direction heretofore, and We knew him to be worthy of the revelations wherewith he was favoured.
JM Rodwell	Of old we gave unto Abraham his direction, for we knew him worthy.

Asad	AND, INDEED, long before [the time of Moses] We vouchsafed unto Abraham his consciousness of what is right; [The possessive pronoun "his" affixed to the noun rushd (which, in this context, has the meaning of "consciousness of what is right") emphasizes the highly personal, intellectual quality of Abraham's progressive realization of God's almightiness and uniqueness (cf. 6:74 -79 as well as note on 6:83); while the expression min qabl - rendered by me as "long before [the time of Moses]" - stresses, once again, the element of continuity in man's religious insight and experience.] and We were aware of [what moved] him

al-Anbiya' 021:052

‏21:52 اذ قال لابيه وقومه ماهذه التماثيل التي انتم لها عاكفون

Transliteration	Ith qala li-abeehi waqawmihi ma hathihi alttamatheelu allatee antum laha AAakifoona
Literal	When he said to his father and to his nation: "What (are) these the statues which you are to it devoting/dedicating ?"

Yusuf Ali	Behold! he said to his father and his people, "What are these images, to which ye are (so assiduously) devoted?"
Pickthal	When he said unto his father and his folk: What are these images unto which ye pay devotion?
Arberry	when he said to his father and his people, 'What are these statues unto which you are cleaving?'
Shakir	When he said to his father and his people: What are these images to whose worship you cleave?
Sarwar	Abraham asked his father and his people, "What are these statues which you worship?".
Khalifa	He said to his father and his people, "What are these statues to which you are devoting yourselves?"
Hilali/Khan	When he said to his father and his people: "What are these images, to which you are devoted?"
H/K/Saheeh	When he said to his father and his people, What are these statues to which you are devoted?
Malik	Remember that occasion when Abraham asked his father and his people, "What are these images to which you are so devoted?"[52]
QXP	He said to his father and his folk, "What are these images and statues that you sit around worshiping?"
Maulana Ali	When he said to his sire and his people: What are these images to whose worship you cleave?
Free Minds	As he said to his father and people: "What are these statues to which you are devoted?"
Qaribullah	He said to his father and to his nation: 'What, are these the statues to which you cling? '

George Sale	Remember when he said unto his father, and his people, what are these images, to which ye are so entirely devoted?
JM Rodwell	When he said to his Father and to his people, "What are these images to which ye are devoted?"

Asad	when he said unto his father and his people, "What are these images to which you are so intensely devoted?"

al-Anbiya' 021:053

‏21:53 قالوا وجدنا اباءنا لها عابدين

Transliteration	Qaloo wajadna abaana laha AAabideena
Literal	They said: "We found our fathers to it worshipping."

Yusuf Ali	They said, "We found our fathers worshipping them."
Pickthal	They said: We found our fathers worshippers of them.
Arberry	They said, 'We found our fathers serving them.'
Shakir	They said: We found our fathers worshipping them.
Sarwar	They replied, "We found our fathers worshipping them".
Khalifa	They said, "We found our parents worshiping them."
Hilali/Khan	They said:"We found our fathers worshipping them."
H/K/Saheeh	They said, We found our fathers worshippers of them.
Malik	They replied, "We found our forefathers worshipping them."[53]
QXP	They responded, "We found our ancestors worshipers of them."
Maulana Ali	They said: We found our fathers worshipping them.
Free Minds	They said: "We found our fathers worshipping them."
Qaribullah	They replied: 'We found our fathers worshipping them. '

George Sale	They answered, we found our fathers worshipping them.
JM Rodwell	They said, "We found our fathers worshipping them."

Asad	They answered: "We found our forefathers worshipping them."

al-Anbiya' 021:054

‏21:54 قال لقد كنتم انتم واباؤكم في ضلال مبين

Transliteration	Qala laqad kuntum antum waabaokum fee dalalin mubeenin
Literal	He said: "You had been, you and your fathers in clear/evident misguidance."

Yusuf Ali	He said, "Indeed ye have been in manifest error - ye and your fathers."
Pickthal	He said: Verily ye and your fathers were in plain error.
Arberry	He said, 'Then assuredly you and your fathers have been in manifest error.'
Shakir	He said: Certainly you have been, (both) you and your fathers, in manifest error.
Sarwar	He said, "Both you and your fathers have certainly been in error."
Khalifa	He said, "Indeed, you and your parents have gone totally astray."
Hilali/Khan	He said: "Indeed you and your fathers have been in manifest error."
H/K/Saheeh	He said, You were certainly, you and your fathers, in manifest error.
Malik	He said "Then certainly both you and your forefathers have been in manifest error."[54]
QXP	He said, "Indeed you are in plain error as your ancestors were."
Maulana Ali	He said: Certainly you have been, you and your fathers, in manifest error.
Free Minds	He said: "You and your fathers have been clearly misguided."
Qaribullah	He said: 'Truly, you and your fathers are in clear error. '

George Sale	He said, verily both ye and your fathers have been in a manifest error.
JM Rodwell	He said, "Truly ye and your fathers have been in a plain mistake."

Asad	Said he: "Indeed, you and your forefathers have obviously gone astray!"

al-Anbiya' 021:055

‏21:55 قالوا اجئتنا بالحق ام انت من اللاعبين

Transliteration	Qaloo aji/tana bialhaqqi am anta mina allaAAibeena
Literal	They said: "Did you come to us with the truth , or you are from the playing amusing ?"226

Yusuf Ali	They said, "Have you brought us the Truth, or are you one of those who jest?"
Pickthal	They said: Bringest thou unto us the truth, or art thou some jester?
Arberry	They said, 'What, hast thou come to us with the truth, or art thou one of those that play?'
Shakir	They said: Have you brought to us the truth, or are you one of the triflers?
Sarwar	They exclaimed, "Have you brought the Truth or are you joking?".
Khalifa	They said, "Are you telling us the truth, or are you playing?"
Hilali/Khan	They said: "Have you brought us the truth, or are you one of those who play about?"
H/K/Saheeh	They said, Have you come to us with truth, or are you of those who jest?
Malik	They asked, "Have you brought us the Truth or are you one of the triflers?"[55]
QXP	They said, "Are you telling us some serious truth or are you one of those jesters?"
Maulana Ali	They said: Hast thou brought us the truth, or art thou of the jesters?
Free Minds	They said: "Have you come to us with the truth, or are you simply playing?"
Qaribullah	They said: 'Is it the truth you have brought us, or are you one of those that play? '

George Sale	They said, dost thou seriously tell us the truth, or art thou one who jestest with us?
JM Rodwell	They said, "Hast thou come unto us in earnest? or art thou of those who jest?"

Asad	They asked: "Hast thou come unto us [with this claim] in all earnest - or art thou one of those jesters?"

al-Anbiya' 021:056

‏21:56 قال بل ربكم رب السماوات والارض الذي فطرهن وانا على ذلكم من الشاهدين

Transliteration	Qala bal rabbukum rabbu alssamawati waal-ardi allathee fatarahunna waana AAala thalikum mina alshshahideena
Literal	He said: "But your Lord (is) the skies'/space's and the earth's/Planet Earth's Lord, who created them (B) ,and I am on that from the witnessing/testifying."

Yusuf Ali	He said, "Nay, your Lord is the Lord of the heavens and the earth, He Who created them (from nothing): and I am a witness to this (Truth).
Pickthal	He said: Nay, but your Lord is the Lord of the heavens and the earth, Who created them; and I am of those who testify unto that.
Arberry	He said, 'Nay, but your Lord is the Lord of the heavens and the earth who originated them, and I am one of those that bear witness thereunto.
Shakir	He said: Nay! your Lord is the Lord of the heavens and the earth, Who brought them into existence, and I am of those who bear witness to this:
Sarwar	He said, "Your Lord is the Lord of the heavens and the earth. It was He who created them and I testify to this fact".
Khalifa	He said, "Your only Lord is the Lord of the heavens and the earth, who created them. This is the testimony to which I bear witness.
Hilali/Khan	He said: "Nay, your Lord is the Lord of the heavens and the earth, Who created them and of that I am one of the witnesses.
H/K/Saheeh	He said, [No], rather, your Lord is the Lord of the heavens and the earth who created them, and I, to that, am of those who testify.
Malik	He replied, "Nay! Your Lord is the Lord of the heavens and the earth. It is He Who has created them; and I am of those who bear witness to this.[56]
QXP	He said, "Nay, your Lord is the Sustainer of the heavens and the earth, Who initiated them from nothing. I am of those who bear witness to this Truth (on the basis of reason)."
Maulana Ali	He said: Nay, your Lord is the Lord of the heavens and the earth, Who created them; and I am of those who bear witness to this.
Free Minds	He said: "No, your lord is the Lord of heavens and Earth, the One who initiated them. And I bear witness to such."
Qaribullah	'No, ' he answered, 'your Lord is the Lord of the heavens and the earth, the Originator of them, and I am among those bearing witness to it.

George Sale	He replied, verily your Lord is the Lord of the heavens and the earth; it is He who hath created them: And I am one of those who bear witness thereof.
JM Rodwell	He said, "Nay, your Lord is Lord of the Heavens and of the Earth, who hath created them both; and to this am I one of those who witness:

Asad	He answered: "Nay, but your [true] Sustainer is the Sustainer of the heavens and the earth - He who has brought them into being: and I am one of those who bear witness to this [truth]!"

al-Anbiya' 021:057

‏21:57 وتالله لاكيدن اصنامكم بعد ان تولوا مدبرين

Transliteration	WataAllahi laakeedanna asnamakum baAAda an tuwalloo mudbireena
Literal	And by God, I will manipulate/fight/(destroy) (E) your idols/statues , after that you turn giving (your) backs.

Yusuf Ali	"And by Allah, I have a plan for your idols - after ye go away and turn your backs"..
Pickthal	And, by Allah, I shall circumvent your idols after ye have gone away and turned your backs.
Arberry	And, by God, I shall assuredly outwit your idols, after you have gone away turning your backs.'
Shakir	And, by Allah! I will certainly do something against your idols after you go away, turning back.
Sarwar	Abraham said to himself, "By God! I will devise a plan against their idols when they are away."
Khalifa	"I swear by GOD, I have a plan to deal with your statues, as soon as you leave."
Hilali/Khan	"And by Allah, I shall plot a plan (to destroy) your idols after you have gone away and turned your backs."
H/K/Saheeh	And [I swear] by Allah, I will surely plan against your idols after you have turned and gone away.
Malik	By Allah! I will certainly plan against your idols when you turn and go away."[57]
QXP	"And by Allah, I have planned to deal with your idols when you turn back and leave the temple". (You will see if they whom you believe to guard you can guard themselves or not).
Maulana Ali	And, by Allah! I will certainly plan against your idols after you go away, turning your backs.
Free Minds	"And by God, I will scheme against your statues after you have gone away and given your backs."
Qaribullah	By Allah, I will certainly outwit your idols as soon as you have turned your backs and gone. '

George Sale	By God, I will surely devise a plot against your idols, after ye shall have retired from them, and shall have turned your backs.
JM Rodwell	-And, by God, I will certainly lay a plot against your idols, after ye shall have retired and turned your backs."

Asad	And [he added to himself.] "By God, I shall most certainly bring about the downfall of your idols as soon as you have turned your backs and gone away!"

al-Anbiya' 021:058

‏21:58 فجعلهم جذاذا الا كبيرا لهم لعلهم اليه يرجعون

Transliteration	FajaAAalahum juthathan illa kabeeran lahum laAAallahum ilayhi yarjiAAoona
Literal	So he made them broken/pieces except a big/large (one) for them, maybe/perhaps to it they return.

Yusuf Ali	So he broke them to pieces, (all) but the biggest of them, that they might turn (and address themselves) to it.
Pickthal	Then he reduced them to fragments, all save the chief of them, that haply they might have recourse to it.
Arberry	So he broke them into fragments, all but a great one they had, for haply they would return to it.
Shakir	So he broke them into pieces, except the chief of them, that haply they may return to it.
Sarwar	He broke all the idols into pieces, except the biggest among them so that perhaps people would refer to it.
Khalifa	He broke them into pieces, except for a big one, that they may refer to it.
Hilali/Khan	So he broke them to pieces, (all) except the biggest of them, that they might turn to it.
H/K/Saheeh	So he made them into fragments, except a large one among them, that they might return to it [and question].
Malik	So he broke them all in pieces, except the biggest of them, so that they might turn to it.[58]
QXP	Then he reduced them to fragments except the big one, so that they might turn to it. (37:88-98).
Maulana Ali	So he broke them into pieces, except the chief of them, that haply they might return to it.
Free Minds	So he broke them into pieces except for the biggest of them, so that they may turn to him.
Qaribullah	He broke them all into pieces, except their great one so that they might return to it.

George Sale	And in the peoples absence he went into the temple where the idols stood, and he brake them all in pieces, except the biggest of them; that they might lay the blame upon that. And when they were returned,
JM Rodwell	So, he broke them all in pieces, except the chief of them, that to it they might return, inquiring.

Asad	And then he broke those [idols] to pieces, [all] save the biggest of them, so that they might [be able to] turn to it. [Sc., "for an explanation of what had happened".]

al-Anbiya' 021:059

‏21:59 قالوا من فعل هذا بالهتنا انه لمن الظالمين

Transliteration	Qaloo man faAAala hatha bi-alihatina innahu lamina alththalimeena
Literal	They said: "Who made/did that with our Gods? That he is from (E) the unjust/oppressive."

Yusuf Ali	They said, "Who has done this to our gods? He must indeed be some man of impiety!"
Pickthal	They said: Who hath done this to our gods? Surely it must be some evil-doer.
Arberry	They said, 'Who has. done this with our gods? Surely he is one of the evildoers.'
Shakir	They said: Who has done this to our gods? Most surely he is one of the unjust.
Sarwar	(When the people came to the temple and saw the broken idols) they asked each other, "Who has done this to our gods? He certainly is an unjust person".
Khalifa	They said, "Whoever did this to our gods is really a transgressor."
Hilali/Khan	They said: "Who has done this to our aliha (gods)? He must indeed be one of the wrong-doers."
H/K/Saheeh	They said, Who has done this to our gods? Indeed, he is of the wrongdoers.
Malik	(On their return when they saw the plight of their idols), some asked, "Who has done this to our gods? He must surely be a wicked person!"[59]
QXP	They said, "Who has done this to our gods? He must indeed be of the wrongdoers."
Maulana Ali	They said: Who has done this to our gods? Surely he is one of the unjust.
Free Minds	They said: "Who has done this to our gods? He is surely one of the wicked."
Qaribullah	'Who has done this to our gods? ' they exclaimed. 'He must surely be a harmdoer. '

George Sale	and saw the havock which had been made, they said, who hath done this to our gods? He is certainly an impious person.
JM Rodwell	They said, "Who hath done this to our gods? Verily he is one of the unjust."

Asad	[When they saw what had happened,] they said: "Who has done this to our gods? Verily, one of the worst wrongdoers is he!"

al-Anbiya' 021:060

‏21:60 قالوا سمعنا فتى يذكرهم يقال له ابراهيم

Transliteration	Qaloo samiAAna fatan yathkuruhum yuqalu lahu ibraheemu
Literal	They said: "We heard a youth/adolescent mentioning them, is said to him, Abraham."

Yusuf Ali	They said, "We heard a youth talk of them: He is called Abraham."
Pickthal	They said: We heard a youth make mention of them, who is called Abraham.
Arberry	They said, 'We heard a young man making mention of them, and he was called Abraham.'
Shakir	They said: We heard a youth called Ibrahim speak of them.
Sarwar	Some of them said, "We heard a youth called Abraham speaking against the idols".
Khalifa	They said, "We heard a youth threaten them; he is called Abraham."
Hilali/Khan	They said: "We heard a young man talking (against) them who is called Ibrahim (Abraham)."
H/K/Saheeh	They said, We heard a young man mention them who is called Abraham.
Malik	Others replied, "We heard a youth, called Abraham, talking about them."[60]
QXP	Some said, "We heard a youth talking about them; he is called Abraham."
Maulana Ali	They said: We heard a youth, who is called Abraham, speak of them.
Free Minds	They said: "We heard a young man mentioning them. He was called Abraham."
Qaribullah	'We have heard a young man called Abraham mention them' they replied.

George Sale	And certain of them answered, we heard a young man speak reproachfully of them: He is named Abraham.
JM Rodwell	They said, "We heard a youth make mention of them: they call him Abraham."

Asad	Said some [of them]: "We heard a youth speak of these [gods with scorn]: he is called Abraham."

al-Anbiya' 021:061

‏21:61 قالوا فاتوا به على اعين الناس لعلهم يشهدون

Transliteration	Qaloo fa/too bihi AAala aAAyuni alnnasi laAAallahum yashhadoona
Literal	They said: "So come/bring with him on the people's eyes/sights, maybe/perhaps they witness/testify."

Yusuf Ali	They said, "Then bring him before the eyes of the people, that they may bear witness."
Pickthal	They said: Then bring him (hither) before the people's eyes that they may testify.
Arberry	They said, 'Bring him before the people's eyes; haply they shall bear witness.'
Shakir	Said they: Then bring him before the eyes of the people, perhaps they may bear witness.
Sarwar	Their chiefs said, "Bring him before the eyes of the people and let them testify that he has spoken against the idols."
Khalifa	They said, "Bring him before the eyes of all the people, that they may bear witness."
Hilali/Khan	They said: "Then bring him before the eyes of the people, that they may testify."
H/K/Saheeh	They said, Then bring him before the eyes of the people that they may testify.
Malik	They said, "Then bring him here before the eyes of the people, so that they may witness how severely he is punished."[61]
QXP	The custodians of the temple conferred and said, "Then bring him before the people's eyes, so that they might bear witness."
Maulana Ali	They said: Then bring him before the people’s eyes, perhaps they may bear witness.
Free Minds	They said: "Bring him before the eyes of the people so that they may be witness."
Qaribullah	They said: 'Then bring him here so that the people may see, so that they may bear witness. '

George Sale	They said, bring him therefore before the eyes of the people, that they may bear witness against him.
JM Rodwell	They said, "Then bring him before the people's eyes, that they may witness against him."

Asad	[The others] said: "Then bring him before the peoples eyes, so that they might bear witness [against him]!"

al-Anbiya' 021:062

‏21:62 قالوا ءانت فعلت هذا بالهتنا ياابراهيم

Transliteration	Qaloo aanta faAAalta hatha bi-alihatina ya ibraheemu
Literal	They said: "Did you make/do this with our Gods, you Abraham?"

Yusuf Ali	They said, "Art thou the one that did this with our gods, O Abraham?"
Pickthal	They said: Is it thou who hast done this to our gods, O Abraham?
Arberry	They said, 'So, art thou the man who did this unto our gods, Abraham?'
Shakir	They said: Have you done this to our gods, O Ibrahim?
Sarwar	They asked, "Abraham, did you do this to our idols?".
Khalifa	They said, "Did you do this to our gods, O Abraham?"
Hilali/Khan	They said: "Are you the one who has done this to our gods, O Ibrahim (Abraham)?"
H/K/Saheeh	They said, Have you done this to our gods, O Abraham?
Malik	When Abraham came, they asked, "O Abraham, are you the one who has done this to our gods?"[62]
QXP	(And when he came) they asked, "Is it you who has done this to our gods, O Abraham?"
Maulana Ali	They said: Hast thou done this to our gods, O Abraham?
Free Minds	They said: "Did you do this to our gods O Abraham?"
Qaribullah	'Abraham, ' they said, 'was it you who did this to our gods? '

George Sale	And when he was brought before the assembly, they said unto him, hast thou done this unto our gods, O Abraham?
JM Rodwell	They said, "Hast thou done this to our gods, O Abraham?"

Asad	[And when he came.] they asked: "Hast thou done this to our gods, O Abraham?"

al-Anbiya' 021:063

‏21:63 قال بل فعله كبيرهم هذا فسألوهم ان كانوا ينطقون

Transliteration	Qala bal faAAalahu kabeeruhum hatha fais-aloohum in kanoo yantiqoona
Literal	He said: "But/rather their oldest/biggest , that, made/did it, so ask/question them, if they were speaking."

Yusuf Ali	He said: "Nay, this was done by - this is their biggest one! ask them, if they can speak intelligently!"
Pickthal	He said: But this, their chief hath done it. So question them, if they can speak.
Arberry	He said, 'No; it was this great one of them that did it. Question them; if they are able to speak!'
Shakir	He said: Surely (some doer) has done it; the chief of them is this, therefore ask them, if they can speak.
Sarwar	He replied, "I think the biggest among them has broken the smaller ones. Ask them if they are able to speak".
Khalifa	He said, "It is that big one who did it. Go ask them, if they can speak."
Hilali/Khan	(Ibrahim (Abraham)) said: "Nay, this one, the biggest of them (idols) did it. Ask them, if they can speak!"
H/K/Saheeh	He said, Rather, this â€” the largest of them â€” did it, so ask them, if they should [be able to] speak.
Malik	He replied, "Surely someone has done it; the chief of them, that is! Ask them, if they can speak!"[63]
QXP	Abraham grabbed the opportunity of driving home the point, "Whoever did it, did it. This is their chief. Ask them if they speak."
Maulana Ali	He said: Surely (someone) has done it. The chief of them is this; so ask them, if they can speak.
Free Minds	He said: "It was the biggest one of them here who did it, so ask them, if they do speak!"
Qaribullah	'No, ' he replied. 'It was their great one amongst them that did it. Ask them, if they are able to speak. '

George Sale	He answered, nay, that biggest of them hath done it: But ask them, if they can speak.
JM Rodwell	He said, "Nay, that their chief hath done it: but ask ye them, if they can speak."

Asad	He answered: "Nay, it was this one, the biggest of them, that did it: but ask them [yourselves] - provided they can speak!"

al-Anbiya' 021:064

‏21:64 فرجعوا الى انفسهم فقالوا انكم انتم الظالمون

Transliteration	FarajaAAoo ila anfusihim faqaloo innakum antumu alththalimoona
Literal	So they returned to themselves, so they said: "That you are, you are the unjust/oppressive."

Yusuf Ali	So they turned to themselves and said, "Surely ye are the ones in the wrong!"
Pickthal	Then gathered they apart and said: Lo! ye yourselves are the wrong-doers.
Arberry	So they returned one to another, and they said, 'Surely it is you who are the evildoers.'
Shakir	Then they turned to themselves and said: Surely you yourselves are the unjust;
Sarwar	Thereupon they realized their own foolishness and said, "We ourselves are wrong-doers".
Khalifa	They were taken aback, and said to themselves, "Indeed, you are the ones who have been transgressing."
Hilali/Khan	So they turned to themselves and said: "Verily, you are the Zalimoon (polytheists and wrong-doers)."
H/K/Saheeh	So they returned to [blaming] themselves and said [to each other], Indeed, you are the wrongdoers.
Malik	Thereupon they turned to search their own consciences, and said to themselves, "Surely you yourselves are the wrongdoers!"[64]
QXP	They were taken aback, withdrew themselves, thought and said to one another, "Verily, you yourselves are the wrongdoers." (You disregarded the security of the powerless idols).
Maulana Ali	Then they turned to themselves and said: Surely you yourselves are wrongdoers;
Free Minds	So they turned and said to themselves: "It is indeed ourselves who have been wicked!"
Qaribullah	So they returned one to another saying, 'Surely, it is you who are the harmdoers! '

George Sale	And they returned unto themselves, and said the one to the other, verily ye are the impious persons.
JM Rodwell	So they turned their thoughts upon themselves, and said, "Ye truly are the impious persons:"

Asad	And so they turned upon one another, [Lit., "they turned to [or "upon"] themselves", i.e., blaming one another.] saying, "Behold, it is you who are doing wrong." [I.e., "you are doing wrong to Abraham by rashly suspecting him" (Tabari).

al-Anbiya' 021:065

‏21:65 ثم نكسوا على رؤوسهم لقد علمت ماهؤلاء ينطقون

Transliteration	Thumma nukisoo AAala ruoosihim laqad AAalimta ma haola-i yantiqoona
Literal	Then they were turned upside down on their heads/tops, "You had known those do not speak."

Yusuf Ali	Then were they confounded with shame: (they said), "Thou knowest full well that these (idols) do not speak!"
Pickthal	And they were utterly confounded, and they said: Well thou knowest that these speak not.
Arberry	Then they were utterly put to confusion saying, 'Very well indeed thou knowest these do not speak.'
Shakir	Then they were made to hang down their heads: Certainly you know that they do not speak.
Sarwar	With their heads cast down they said, "Abraham, you know that idols do not speak. How then can you ask such a question?"
Khalifa	Yet, they reverted to their old ideas: "You know full well that these cannot speak."
Hilali/Khan	Then they turned to themselves (their first thought and said): "Indeed you (Ibrahim (Abraham)) know well that these (idols) speak not!"
H/K/Saheeh	Then they reversed themselves, [saying], You have already known that these do not speak!
Malik	Confounded as they were, lowering their heads they said, "You know fully well that they cannot speak."[65]
QXP	They were utterly confounded in shame, lowered their heads and said to Abraham, "You know that they speak not."
Maulana Ali	Then they were made to hang down their heads: Thou knowest indeed that they speak not.
Free Minds	Then they reverted to their old ideas: "You know that they do not speak!"
Qaribullah	But then they reversed their minds: 'You know they do not speak. '

George Sale	Afterwards they relapsed into their former obstinacy, and said, verily thou knowest that these speak not.
JM Rodwell	Then became headstrong in their former error and exclaimed,"Thou knowest that these speak not."

Asad	But then they relapsed into their former way of thinking and said: [Lit., "they were turned upside down upon their heads": an idiomatic phrase denoting a "mental somersault" - In this case, a sudden reversal of their readiness to exonerate Abraham and a return to their former suspicion.] "Thou knowest very well that these [idols] cannot speak!"

al-Anbiya' 021:066

‏21:66 قال افتعبدون من دون الله مالاينفعكم شيئا ولايضركم

Transliteration	Qala afataAAbudoona min dooni Allahi ma la yanfaAAukum shay-an wala yadurrukum
Literal	He said: "Do you worship from other than God what does not benefit you a thing, and nor harm you?"

Yusuf Ali	(Abraham) said, "Do ye then worship, besides Allah, things that can neither be of any good to you nor do you harm?
Pickthal	He said: Worship ye then instead of Allah that which cannot profit you at all, nor harm you?
Arberry	He said, 'What, and do you serve, apart from God, that which profits you nothing; neither hurts you?
Shakir	He said: What! do you then serve besides Allah what brings you not any benefit at all, nor does it harm you?
Sarwar	He said, "Do you, instead of God, worship things that can neither harm nor benefit you?".
Khalifa	He said, "Do you then worship beside GOD what possesses no power to benefit you or harm you?
Hilali/Khan	(Ibrahim (Abraham)) said: "Do you then worship besides Allah, things that can neither profit you, nor harm you?
H/K/Saheeh	He said, Then do you worship instead of Allah that which does not benefit you at all or harm you?
Malik	At this Abraham said, "Do you then worship these deities, instead of Allah, who can neither benefit nor harm you?[66]
QXP	Abraham said, "Do you then worship instead of Allah that cannot benefit you or harm you?"
Maulana Ali	He said: Serve you then besides Allah what does you no good, nor harms you?
Free Minds	He said: "Do you serve besides God that which does not benefit you at all nor harm you?"
Qaribullah	He said: 'Would you then worship that, instead of Allah, which can neither help nor harm you?

George Sale	Abraham answered, do ye therefore worship, besides God, that which cannot profit you at all, neither can it hurt you?
JM Rodwell	He said, "What! do ye then worship, instead of God, that which doth not profit you at all, nor injure you?

Asad	Said [Abraham]: "Do you then worship, instead of God, something that cannot benefit you in any way, nor harm you?

al-Anbiya' 021:067

‏21:67 اف لكم ولما تعبدون من دون الله افلا تعقلون

Transliteration	Offin lakum walima taAAbudoona min dooni Allahi afala taAAqiloona
Literal	Ugh to you, and to what you worship from other than God, so do you not reason/comprehend ?

Yusuf Ali	"Fie upon you, and upon the things that ye worship besides Allah! Have ye no sense?"..
Pickthal	Fie on you and all that ye worship instead of Allah! Have ye then no sense?
Arberry	Fie upon you and that you serve apart from God! Do you not understand?'
Shakir	Fie on you and on what you serve besides Allah; what! do you not then understand?
Sarwar	Woe to you for what you worship instead of God. Have you no understanding?".
Khalifa	"You have incurred shame by worshiping idols beside GOD. Do you not understand?"
Hilali/Khan	"Fie upon you, and upon that which you worship besides Allah! Have you then no sense?"
H/K/Saheeh	Uff to you and to what you worship instead of Allah. Then will you not use reason?
Malik	Shame on you and on those deities you worship besides Allah! Have you no sense at all?"[67]
QXP	"Unbecoming it is for you and condemnable are all that you worship instead of Allah! Will you, then, use your sense?"
Maulana Ali	Fie on you and on what you serve besides Allah! Have you no sense?
Free Minds	"I am fed-up of you and to what you serve besides God! Do you not comprehend?"
Qaribullah	Shame on you and on that you worship other than Allah! Have you no understanding? '

George Sale	Fie on you; and upon that which ye worship besides God! Do ye not understand?
JM Rodwell	Fie on you and on that ye worship instead of God! What! do ye not then understand?"

Asad	Fie upon you and upon all that you worship instead of God! Will you not, then, use your reason?"

al-Anbiya' 021:068

‏21:68 قالوا حرقوه وانصروا الهتكم ان كنتم فاعلين

Transliteration	Qaloo harriqoohu waonsuroo alihatakum in kuntum faAAileena
Literal	They said: "Burn him, and give victory/aid (to) your gods, if you were making/doing (that)."

Yusuf Ali	They said, "Burn him and protect your gods, If ye do (anything at all)!"
Pickthal	They cried: Burn him and stand by your gods, if ye will be doing.
Arberry	They said, 'Burn him, and help your gods, if you would do aught.'
Shakir	They said: Burn him and help your gods, if you are going to do (anything).
Sarwar	They.said, "Burn him to ashes if you want to help your gods".
Khalifa	They said, "Burn him and support your gods, if this is what you decide to do."
Hilali/Khan	They said: "Burn him and help your aliha (gods), if you will be doing."
H/K/Saheeh	They said, Burn him and support your gods â€” if you are to act.
Malik	They cried, "Burn him alive and avenge your gods, if you want to take any action."[68]
QXP	The priesthood of the temple (in their vested interests) instigated the masses, "Burn him alive and uphold your gods if you are going to take any action!"
Maulana Ali	They said: Burn him, and help your gods, if you are going to do (anything).
Free Minds	They said: "Burn him, and give victory to your gods if you will do anything."
Qaribullah	They said: 'Burn him and help your gods, if you are going to do anything! '

George Sale	They said, burn him, and avenge your gods: If ye do this it will be well.
JM Rodwell	They said: "Burn him, and come to the succour of your gods: if ye will do anything at all."

Asad	They exclaimed: "Burn him, and [thereby] succour your gods, if you are going to do [anything]!"

al-Anbiya' 021:069

‏21:69 قلنا يانار كوني بردا وسلاما على ابراهيم

Transliteration	Qulna ya naru koonee bardan wasalaman AAala ibraheema
Literal	We said: "You fire, be/become cool/cold and peaceful/safe on Abraham."

Yusuf Ali	We said, "O Fire! be thou cool, and (a means of) safety for Abraham!"
Pickthal	We said: O fire, be coolness and peace for Abraham,
Arberry	We said, 'O fire, be coolness and safety for Abraham!'
Shakir	We said: O fire! be a comfort and peace to Ibrahim;
Sarwar	We said to the fire, "Be cool and peaceful (with Abraham)".
Khalifa	We said, "O fire, be cool and safe for Abraham."
Hilali/Khan	We (Allah) said: "O fire! Be you coolness and safety for Ibrahim (Abraham)!"
H/K/Saheeh	Allah said, O fire, be coolness and safety upon Abraham.
Malik	When they threw him in the fire, We commanded, "O fire! Be cool and comfortable for Abraham."[69]
QXP	But We said, "O Fire! Be you cool, and security for Abraham." (The fire of their rage was cooled down in time (29:24-26), (37:88-89)).
Maulana Ali	We said: O fire, be coolness and peace for Abraham:
Free Minds	We said: "O fire, be cool and safe upon Abraham."
Qaribullah	'O Fire, ' We said, 'be coolness and safety for Abraham. '

George Sale	And when Abraham was cast into the burning pile, We said, O fire, be thou cold, and a preservation unto Abraham.
JM Rodwell	We said, "O fire! be thou cold, and to Abraham a safety!"

Asad	[But] We said: O fire! Be thou cool, and [a source of] inner peace for Abraham!" [Nowhere does the Quran state that Abraham was actually, bodily thrown into the fire and miraculously kept alive in it: on the contrary, the phrase "God saved him from the fire" occurring in 29:24 points, rather, to the fact of his not having been thrown into it. On the other hand, the many elaborate (and conflicting) stories with which the classical commentators have embroidered their interpretation of the above verse can invariably be traced hack to Talmudic legends and may, therefore, be disregarded. What the Quran gives us here, as well as in 29:24 and 37:97, is apparently an allegorical allusion to the fire of persecution, which Abraham had to suffer, and which, by dint of its intensity, was to become in his later life a source of spiritual strength and inner peace (salam). Regarding the deeper implications of the term salam, see note on 5:16.]

al-Anbiya' 021:070

‏21:70 وارادوا به كيدا فجعلناهم الاخسرين

Transliteration	Waaradoo bihi kaydan fajaAAalnahumu al-akhsareena
Literal	And they intended with him a plot/conspiracy/deceit , so We made them the most losers.

Yusuf Ali	Then they sought a stratagem against him: but We made them the ones that lost most!
Pickthal	And they wished to set a snare for him, but We made them the greater losers.
Arberry	They desired to outwit him; so We made them the worse losers,
Shakir	And they desired a war on him, but We made them the greatest losers.
Sarwar	They had devised an evil plan (against Abraham), but We turned it into failure."
Khalifa	Thus, they schemed against him, but we made them the losers.
Hilali/Khan	And they wanted to harm him, but We made them the worst losers.
H/K/Saheeh	And they intended for him harm, but We made them the greatest losers.
Malik	They sought to harm him, but We made them the big losers.[70]
QXP	And whereas they schemed against him, We made them the true losers. (They failed to value a man of his stature).
Maulana Ali	And they intended a plan against him, but We made them the greater losers.
Free Minds	And they wanted to harm him, but We made them the losers.
Qaribullah	They sought to outwit him, but We made them the worst of losers.

George Sale	And they sought to lay a plot against him: But We caused them to be the sufferers.
JM Rodwell	And they sought to lay a plot against him, but we made them the sufferers.

Asad	and whereas they sought to do evil unto him, We caused them to suffer the greatest loss: [Inasmuch as Abraham forsook - as shown in the next verse - his homeland, and thus abandoned his people to their spiritual ignorance.]

al-Anbiya' 021:071

‏21:71 ونجيناه ولوطا الى الارض التي باركنا فيها للعالمين

Transliteration	Wanajjaynahu walootan ila al-ardi allatee barakna feeha lilAAalameena
Literal	And We saved/rescued him and Lot to the Earth/land which We blessed in it to the creations all together/(universes).

Yusuf Ali	But We delivered him and (his nephew) Lut (and directed them) to the land which We have blessed for the nations.
Pickthal	And We rescued him and Lot (and brought them) to the land which We have blessed for (all) peoples.
Arberry	and We delivered him, and Lot, unto the land that We had blessed for all beings.
Shakir	And We delivered him as well as Lut (removing them) to the land which We had blessed for all people.
Sarwar	We took Abraham and Lot safely to the land in which We had sent blessings to the worlds.
Khalifa	We saved him, and we saved Lot, to the land that we blessed for all the people.
Hilali/Khan	And We rescued him and Lout (Lot) to the land which We have blessed for the Alameen (mankind and jinns).
H/K/Saheeh	And We delivered him and Lot to the land which We had blessed for the worlds.
Malik	We delivered him and his nephew Lot and directed them to the land which We have blessed for all the people of the world.[71]
QXP	And We rescued Abraham and (his nephew and close companion) Lot to the land that We blessed for all people. (They migrated from their homeland of Ur in Mesopotamia, today's Iraq, to Syria-Palestine that was blessed with a long line of Prophets).
Maulana Ali	And We delivered him and Lot (directing them) to the land which We had blessed for the nations.
Free Minds	And We saved him and Lot to the land which We have blessed in for the worlds.
Qaribullah	We saved him and Lot, and brought them to the land which We had blessed for all the worlds.

George Sale	And We delivered him, and Lot, by bringing them into the land wherein We have blessed all creatures.
JM Rodwell	And we brought him and Lot in safety to the land which we have blessed for all human beings:

Asad	for We saved him and Lot, [his brother's son, by guiding them] to the land which We have blessed for all times to come. [Lit., "for all the worlds" or "for all people": i.e., Palestine, which subsequently became the homeland of a long line of prophets. (Abraham's native place - and the scene of his early struggles against polytheism - was Ur in Mesopotamia.)]

al-Anbiya' 021:072

‏21:72 ووهبنا له اسحاق ويعقوب نافلة وكلا جعلنا صالحين

Transliteration	Wawahabna lahu ishaqa wayaAAqooba nafilatan wakullan jaAAalna saliheena
Literal	And We granted to him Isaac and Jacob gifts , each/all, We made correct/righteous.

Yusuf Ali	And We bestowed on him Isaac and, as an additional gift, (a grandson), Jacob, and We made righteous men of every one (of them).
Pickthal	And We bestowed upon him Isaac, and Jacob as a grandson. Each of them We made righteous.
Arberry	And We gave him Isaac and Jacob in superfluity, and every one made We righteous
Shakir	And We gave him Ishaq and Yaqoub, a son's son, and We made (them) all good.
Sarwar	We granted him Isaac and Jacob as a gift and helped both of them to become righteous people.
Khalifa	And we granted him Isaac and Jacob as a gift, and we made them both righteous.
Hilali/Khan	And We bestowed upon him Ishaque (Isaac), and (a grandson) Yaqoob (Jacob). Each one We made righteous.
H/K/Saheeh	And We gave him Isaac and Jacob in addition, and all [of them] We made righteous.
Malik	We gave him a son Isaac and then a grandson Jacob; and We made each of them a righteous man.[72]
QXP	We bestowed upon Abraham, a son Isaac and a grandson Jacob. We made all of them great benefactors of humanity as they addressed the inequities in human thought and behavior.
Maulana Ali	And We gave them Isaac; and Jacob, a son’s son. And We made (them) all good.
Free Minds	And We granted him Isaac and Jacob as a gift, and each of them We made a good doer.
Qaribullah	We gave him, in excess, Isaac, and Jacob (for a grandson); and We made each righteous

George Sale	And We bestowed on him Isaac, and Jacob, as an additional gift: And We made all of them rightous persons.
JM Rodwell	And we gave him Isaac and Jacob as a farther gift, and we made all of them righteous:

Asad	And We bestowed upon him Isaac and [Isaacs son] Jacob as an additional gift [I.e., in addition (nafilatan) to his eldest son Ishmael (Ismail) who had been born years before Isaac.] and caused all of them to be righteous men,

al-Anbiya' 021:073

‏21:73 وجعلناهم ائمة يهدون بامرنا واوحينا اليهم فعل الخيرات واقام الصلاة وايتاء الزكاة وكانوا لنا عابدين

Transliteration	WajaAAalnahum a-immatan yahdoona bi-amrina waawhayna ilayhim fiAAla alkhayrati wa-iqama alssalati wa-eetaa alzzakati wakanoo lana AAabideena
Literal	And We made them leaders/examples guiding with Our order/command, and We inspired/transmitted to them making/doing the goodnesses , and keeping up the prayers, and giving/bringing the charity/purification , and they were to Us worshipping.

Yusuf Ali	And We made them leaders, guiding (men) by Our Command, and We sent them inspiration to do good deeds, to establish regular prayers, and to practise regular charity; and they constantly served Us (and Us only).
Pickthal	And We made them chiefs who guide by Our command, and We inspired in them the doing of good deeds and the right establishment of worship and the giving of alms, and they were worshippers of Us (alone).
Arberry	and appointed them to be leaders guiding by Our command, and We revealed to them the doing of good deeds, and to perform the prayer, and to pay the alms, and Us they served.
Shakir	And We made them Imams who guided (people) by Our command, and We revealed to them the doing of good and the keeping up of prayer and the giving of the alms, and Us (alone) did they serve;
Sarwar	We appointed them as leaders to guide the people through Our command and sent them revelation to strive for good deeds, worship their Lord, and pay religious tax. Both of them were Our worshipping servants.
Khalifa	We made them imams who guided in accordance with our commandments, and we taught them how to work righteousness, and how to observe the Contact Prayers (Salat) and the obligatory charity (Zakat). To us, they were devoted worshipers.
Hilali/Khan	And We made them leaders, guiding (mankind) by Our Command, and We inspired in them the doing of good deeds, performing Salat (Iqamat-as-Salat), and the giving of Zakat and of Us (Alone) they were worshippers.
H/K/Saheeh	And We made them leaders guiding by Our command. And We inspired to them the doing of good deeds, establishment of prayer, and giving of zakah; and they were worshippers of Us.
Malik	We made them leaders who guided other people by Our command and We sent them revelations to do good deeds, establish Salah and pay Zakah. To Us Alone did they serve.[73]
QXP	We made them leaders who set the standards of leadership. They guided people as We commanded, into doing collective good for the society, and to establish the Divine System with a Just Economic Order. They were true servants of Ours.
Maulana Ali	And We made them leaders who guided (people) by Our command, and We revealed to them the doing of good and the keeping up of prayer and the giving of alms, and Us (alone) they served;
Free Minds	And We made them leaders who guide by Our command, and We inspired them to do good work and hold the contact-method and contribute towards betterment, and they were in service to Us.
Qaribullah	and appointed them leaders to guide by Our Command and We revealed to them to do good deeds, and to establish the prayer, and the giving of charity, and they were for Us worshipers.

George Sale	We also made them models of religion, that they might direct others by our command: And We inspired into them the doing of good works, and the observance of prayer, and the giving of alms; and they served us.
JM Rodwell	We also made them models who should guide others by our command, and we inspired them with good deeds and constancy in prayer and almsgiving, and they worshipped us.

Asad	and made them leaders who would guide [others] in accordance with Our behest: for We inspired them [with a will] to do good works, and to be constant in prayer, and to dispense charity: and Us [alone] did they worship.

al-Anbiya' 021:074

‏21:74 ولوطا اتيناه حكما وعلما ونجيناه من القرية التي كانت تعمل الخبائث انهم كانوا قوم سوء فاسقين

Transliteration	Walootan ataynahu hukman waAAilman wanajjaynahu mina alqaryati allatee kanat taAAmalu alkhaba-itha innahum kanoo qawma saw-in fasiqeena
Literal	And Lot, We gave/brought him judgment/rule and knowledge, and We saved/rescued him from the village/urban city which was making/doing the bad/forbidden , that they truly were a bad/evil nation (of) debauchers .

Yusuf Ali	And to Lut, too, We gave Judgment and Knowledge, and We saved him from the town which practised abominations: truly they were a people given to Evil, a rebellious people.
Pickthal	And unto Lot we gave judgment and knowledge, and We delivered him from the community that did abominations. Lo! they were folk of evil, lewd.
Arberry	And Lot -- to him We gave judgment and knowledge; and we delivered him from the city that had been doing deeds of corruption; they were an evil people, truly ungodly;
Shakir	And (as for) Lut, We gave him wisdom and knowledge, and We delivered him from the town which wrought abominations; surely they were an evil people, transgressors;
Sarwar	To Lot We gave knowledge and wisdom and saved him from the people of the town who were committing indecent acts. They were certainly a bad and sinful people.
Khalifa	As for Lot, we granted him wisdom and knowledge, and we saved him from the community that practiced abominations; they were wicked and evil people.
Hilali/Khan	And (remember) Lout (Lot), We gave him Hukman (right judgement of the affairs and Prophethood) and (religious) knowledge, and We saved him from the town (folk) who practised Al-Khabaith (evil, wicked and filthy deeds, etc.). Verily, they were a people given to evil, and were Fasiqoon (rebellious, disobedient, to Allah).
H/K/Saheeh	And to Lot We gave judgement and knowledge, and We saved him from the city that was committing wicked deeds. Indeed, they were a people of evil, defiantly disobedient.
Malik	To Lot We gave wisdom and knowledge, and We delivered him from the town which practiced abominations - surely its inhabitants were very wicked transgressors[74]
QXP	Later We commissioned Lot to Prophethood and gave him wisdom and knowledge. (After his best efforts failed to reform the community that indulged in abominations) We saved him from their wrath. Verily, they were a rebellious nation who were given into, and lost in, evil.
Maulana Ali	And to Lot We gave wisdom and knowledge, and We delivered him from the town which wrought abomination. Surely they were an evil people, transgressors;
Free Minds	And Lot, We gave him wisdom and knowledge, and We saved him from the town that used to do vile things. They were a people of evil, corrupt.
Qaribullah	To Lot, We gave judgment and knowledge and saved him from the village that had been committing corrupt deeds; for they were an evil nation and were debauched.

George Sale	And unto Lot We gave wisdom and knowledge, and We delivered him out of the city which committed filthy crimes; for they were a wicked and insolent people:
JM Rodwell	And unto Lot we gave wisdom, and knowledge; and we rescued him from the city which wrought filthiness; for they were a people, evil, perVerse: 21 :

Asad	AND UNTO Lot, too, We vouchsafed sound judgment and knowledge [of right and wrong], and saved him from that community which was given to deeds of abomination. [For the story of Lot, see 7:80 - 84, 11:77 - 83 and 15:58 - 76.] [We destroyed those people - forr,] verily, they were people lost in evil, depraved -

al-Anbiya' 021:075

‏21:75 وادخلناه في رحمتنا انه من الصالحين

Transliteration	Waadkhalnahu fee rahmatina innahu mina alssaliheena
Literal	And We entered him in Our mercy, that he truly (is) from the correct/righteous.

Yusuf Ali	And We admitted him to Our Mercy: for he was one of the Righteous.
Pickthal	And We brought him in unto Our mercy. Lo! he was of the righteous.
Arberry	and We admitted him into Our mercy; he was of the righteous.
Shakir	And We took him into Our mercy; surely he was of the good.
Sarwar	We encompassed him in Our mercy; he was a righteous man.
Khalifa	We admitted him into our mercy, for he was righteous.
Hilali/Khan	And We admitted him to Our Mercy, truly, he was of the righteous.
H/K/Saheeh	And We admitted him into Our mercy. Indeed, he was of the righteous.
Malik	- and We admitted him to Our mercy: for he was of the righteous people.[75]
QXP	We brought Lot in unto Our Grace. He too was a man of quality.
Maulana Ali	And We admitted him to Our mercy; surely he was of the righteous.
Free Minds	And We admitted him into Our mercy. He was of the good doers.
Qaribullah	We admitted him to Our Mercy, he was among the righteous.

George Sale	And We led him into our mercy; for he was an upright person.
JM Rodwell	And we caused him to enter into our mercy, for he was of the righteous.

Asad	whereas him We admitted unto Our grace: for, behold, he was among the righteous.

al-Anbiya' 021:076

‏21:76 ونوحا اذ نادى من قبل فاستجبنا له فنجيناه واهله من الكرب العظيم

Transliteration	Wanoohan ith nada min qablu faistajabna lahu fanajjaynahu waahlahu mina alkarbi alAAatheemi
Literal	And Noah when he called/cried from before, so We saved/rescued him and his family/people from the grief, hardship and suffering, the great.

Yusuf Ali	(Remember) Noah, when he cried (to Us) aforetime: We listened to his (prayer) and delivered him and his family from great distress.
Pickthal	And Noah, when he cried of old, We heard his prayer and saved him and his household from the great affliction.
Arberry	And Noah -- when he called before, and We answered him, and delivered him and his people from the great distress,
Shakir	And Nuh, when he cried aforetime, so We answered him, and delivered him and his followers from the great calamity.
Sarwar	We answered the prayer of Noah who had prayed to Us before and saved him and his followers from the great disaster.
Khalifa	And, before that, Noah called and we responded to him. We saved him and his family from the great disaster.
Hilali/Khan	And (remember) Nooh (Noah), when he cried (to Us) aforetime. We listened to his invocation and saved him and his family from great distress.
H/K/Saheeh	And [mention] Noah, when he called [to Allah] before [that time], so We responded to him and saved him and his family from the great flood.
Malik	Before them Noah prayed to Us, We accepted his prayer and delivered him and his family from the great calamity.[76]
QXP	The same goes for Noah long before. He called on Us, and We saved him, his household and followers from the great distress of persecution.
Maulana Ali	And Noah, when he cried aforetime, so We answered him, and delivered him and his people from the great calamity.
Free Minds	And Noah when he called out before that, thus We responded to him, and We saved him and his family from the great distress.
Qaribullah	And (remember) Noah, when he supplicated to Us, We answered him, and We saved him and his nation from great distress,

George Sale	And remember Noah, when he called for destruction on his people, before the prophets abovementioned; and We heard him, and delivered him and his family from a great strait:
JM Rodwell	And remember Noah when aforetime he cried to us and we heard him, and delivered him and his family from the great calamity;

Asad	AND [remember] Noah - [how,] when He called out [unto Us], long before [the time of Abraham and Lot], We responded to him and saved him and his household from that awesome calamity; [I.e., the Deluge. The story of Noah is mentioned several times in the Quran and particularly in 11:25 - 48. Regarding the Deluge itself, see surah 7:64.]

al-Anbiya' 021:077

‏21:77 ونصرناه من القوم الذين كذبوا باياتنا انهم كانوا قوم سوء فاغرقناهم اجمعين

Transliteration	Wanasarnahu mina alqawmi allatheena kaththaboo bi-ayatina innahum kanoo qawma saw-in faaghraqnahum ajmaAAeena
Literal	And We saved/aided him from the nation, those who lied/denied/falsified with Our verses/evidences , that they truly were a bad/evil nation, so We drowned/sunk them, all/altogether.

Yusuf Ali	We helped him against people who rejected Our Signs: truly they were a people given to Evil: so We drowned them (in the Flood) all together.
Pickthal	And delivered him from the people who denied Our revelations. Lo! they were folk of evil, therefor did We drown them all.
Arberry	and We helped him against the people who cried lies to Our signs; surely they were an evil people, so We drowned them all together.
Shakir	And We helped him against the people who rejected Our communications; surely they were an evil people, so We drowned them all.
Sarwar	We helped him against the people who said Our revelations were mere lies. They were a bad people and We drowned them all.
Khalifa	We supported him against the people who rejected our revelations. They were evil people, so we drowned them all.
Hilali/Khan	We helped him against people who denied Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). Verily, they were a people given to evil. So We drowned them all.
H/K/Saheeh	And We saved him from the people who denied Our signs. Indeed, they were a people of evil, so We drowned them, all together.
Malik	We helped him against those people who had denied Our revelations; surely they were an evil people, so We drowned them all in the Great Flood.[77]
QXP	We delivered him from the people who rejected Our Commands. They were a people given to inequities and oppressing the weak and We caused all of them to drown.
Maulana Ali	And We helped him against the people who rejected Our messages. Surely they were an evil people, so We drowned them all.
Free Minds	And We granted him victory against the people that denied Our revelations. They were a people of evil, so We drowned them all.
Qaribullah	and helped him against the nation who had belied Our signs. They were an evil nation; We drowned them all.

George Sale	And We protected him from the people who accused our signs of falsehood; for they were a wicked people, wherefore We drowned them all.
JM Rodwell	And we helped him against the people who treated our signs as impostures. An evil people verily were they, and we drowned them all.

Asad	and [how] We succoured him against the people who had given the lie to Our messages: verily, they were people lost in evil - and [so] We caused them all to drown.

al-Anbiya' 021:078

‏21:78 وداود وسليمان اذ يحكمان في الحرث اذ نفشت فيه غنم القوم وكنا لحكمهم شاهدين

Transliteration	Wadawooda wasulaymana ith yahkumani fee alharthi ith nafashat feehi ghanamu alqawmi wakunna lihukmihim shahideena
Literal	And David and Soliman when they (B) judge/rule in the agricultural land/plants, when the nation's sheep/goats grazed at night/spread in it, and We were to their judgment/rule witnessing/present .

Yusuf Ali	And remember David and Solomon, when they gave judgment in the matter of the field into which the sheep of certain people had strayed by night: We did witness their judgment.
Pickthal	And David and Solomon, when they gave judgment concerning the field, when people's sheep had strayed and browsed therein by night; and We were witnesses to their judgment.
Arberry	And David and Solomon -- when they gave judgment concerning the tillage, when the sheep of the people strayed there, and We bore witness to their judgment;
Shakir	And Dawood and Sulaiman when they gave judgment concerning the field when the people's sheep pastured therein by night, and We were bearers of witness to their judgment.
Sarwar	David and Solomon were trying to settle the case of the people's sheep that grazed in a corn-field at night. We witnessed their decree in that matter.
Khalifa	And David and Solomon, when they once ruled with regard to someone's crop that was destroyed by another's sheep, we witnessed their judgment.
Hilali/Khan	And (remember) Dawood (David) and Sulaiman (Solomon), when they gave judgement in the case of the field in which the sheep of certain people had pastured at night and We were witness to their judgement.
H/K/Saheeh	And [mention] David and Solomon, when they judged concerning the field â€”when the sheep of a people overran it [at night], and We were witness to their judgement.
Malik	We also bestowed favors upon Davidand Solomon: when the two were judging a case regarding the field into which the sheep of certain people had strayed by night, and We were watching them to arrive at judgment,[78]
QXP	And David and Solomon ruled in great justice. They gathered the straying sheep, the masses of their kingdom, when they were bent upon destroying their own crop of prosperity. We are Witness to their benevolent governance.
Maulana Ali	And David and Solomon, when they gave judgment concerning the field, when the people’s sheep strayed therein by night, and We were bearers of witness to their judgment.
Free Minds	And David and Solomon, when they gave judgment in the case of the crop that was damaged by the sheep of the people, and We were witness to their judgment.
Qaribullah	And David and Solomon they passed judgment upon the tilled land on which the people?s sheep had strayed. We bore witness to their judgment, and

George Sale	And remember David, and Solomon, when they pronounced judgement concerning a field, when the sheep of certain people had fed therein by night, having no shepherd; and We were witnesses of their judgement:
JM Rodwell	And David and Solomon; when they gave judgment concerning a field when some people's sheep had caused a waste therein; and we were witnesses of their judgment.

Asad	AND [remember] David and Solomon - [how it was] when both of them gave judgment concerning the field into which some people's sheep had strayed by night and pastured therein, and [how] We bore witness to their judgment: [For an elucidation of the story - or, rather, legend - to which the above verse alludes, we must rely exclusively on the Companions of the Prophet, since neither the Quran nor any authentic saying of the Prophet spells it out to us. However, the fact that a good many Companions and their immediate successors {tabiun) fully agreed on the substance of the story, differing only in one or two insignificant details, seems to indicate that at that period it was already well-established in ancient Arabian tradition. According to this story, a flock of sheep strayed at night into a neighbouring field and destroyed its crop. The case was brought before King David for judicial decision. On finding that the incident was due to the negligence of the owner of the sheep, David awarded the whole flock - the value of which corresponded roughly to the extent of the damage - as an indemnity to the owner of the field. David's young son, Solomon, regarded this judgment as too severe, inasmuch as the sheep represented the defendant's capital, whereas the damage was of a transitory nature, involving no more than the loss of one years crop, i.e., of income. He therefore suggested to his father that the judgment should be altered: the owner of the field should have the temporary possession and usufruct of the sheep (milk, wool, newborn lambs, etc.), while their owner should tend the damaged field until it was restored to its former productivity, whereupon both the field and the flock of sheep should revert to their erstwhile owners; in this way the plaintiff would be fully compensated for his loss without depriving the defendant of his substance. David realized that his son's solution of the case was better than his own, and passed judgment accordingly; but since he, no less that Solomon, had been inspired by a deep sense of justice, God - in the words of the Quran "bore witness to their judgment".]

al-Anbiya' 021:079

‏21:79 ففهمناها سليمان وكلا اتينا حكما وعلما وسخرنا مع داود الجبال يسبحن والطير وكنا فاعلين

Transliteration	Fafahhamnaha sulaymana wakullan atayna hukman waAAilman wasakhkharna maAAa dawooda aljibala yusabbihna waalttayra wakunna faAAileena
Literal	So We made Soliman understand/realize it , and each/all We gave/brought judgment/rule and knowledge, and We manipulated/subjugated with David the mountains , they praise/glorify, and the birds, and We were making/doing.227

Yusuf Ali	To Solomon We inspired the (right) understanding of the matter: to each (of them) We gave Judgment and Knowledge; it was Our power that made the hills and the birds celebrate Our praises, with David: it was We Who did (all these things).
Pickthal	And We made Solomon to understand (the case); and unto each of them We gave judgment and knowledge. And we subdued the hills and the birds to hymn (His) praise along with David. We were the doers (thereof).
Arberry	and We made Solomon to understand it, and unto each gave We judgment and knowledge. And with David We subjected the mountains to give glory, and the birds, and We were doers.
Shakir	So We made Sulaiman to understand it; and to each one We gave wisdom and knowledge; and We made the mountains, and the birds to celebrate Our praise with Dawood; and We were the doers.
Sarwar	We made Solomon understand the law about the case and gave both David and Solomon knowledge and wisdom. We made the mountains and birds glorify the Lord along with David. We had also done to him such favors before.
Khalifa	We granted Solomon the correct understanding, though we endowed both of them with wisdom and knowledge. We committed the mountains to serve David in glorifying (God), as well as the birds. This is what we did.
Hilali/Khan	And We made Sulaiman (Solomon) to understand (the case), and to each of them We gave Hukman (right judgement of the affairs and Prophethood) and knowledge. And We subjected the mountains and the birds to glorify Our Praises along with Dawood (David), And it was We Who were the doers (of all these things).
H/K/Saheeh	And We gave understanding of the case to Solomon, and to each [of them] We gave judgement and knowledge. And We subjected the mountains to exalt [Us], along with David and [also] the birds. And We were doing [that].
Malik	at that time We gave Solomon insight to arrive at the right decision, although We had given wisdom and knowledge to both of them. We caused the mountains and the birds to celebrate Our praises with David; it was We Who made this happen.[79]
QXP	We gave Solomon great understanding of the affairs of the state, and each of them We endowed with wisdom and knowledge. We made the most powerful tribal leaders loyal to David, and they fully complemented his efforts. The strong tribe of At-Taeer and the common citizens were supportive of him. It was We Who did all these things.
Maulana Ali	So We made Solomon to understand it. And to each (of them) We gave wisdom and knowledge. And We made the mountains, declaring (Our) glory, and the birds, subservient to David. And We were the Doers.
Free Minds	So We gave Solomon the correct understanding, and both of them We have given wisdom and knowledge. And We committed the mountains with David to praise as well as the birds. This is what We did.
Qaribullah	We made Solomon to understand it, and to both We gave judgment and knowledge. And with David We subjected the mountains and birds to exalt (Allah). All this We have done.

George Sale	And We gave the understanding thereof unto Solomon. And on all of them We bestowed wisdom, and knowledge. And We compelled the mountains to praise Us with David; and the birds also: And We did this.
JM Rodwell	And we gave Solomon insight into the affair; and on both of them we bestowed wisdom and knowledge. And we constrained the mountains and the birds to join with David in our praise: Our doing was it!

Asad	for, [though] We made Solomon understand the case [more profoundly] yet We vouchsafed unto both of them sound judgment and knowledge [of right and wrong]. [I.e., the fact that Solomon's judgment was more profound did not disprove the intrinsic justice of David's original judgment or deprive it of its merit.] And We caused [Lit., "We compelled".] the mountains to join David in extolling Our limitless glory, and likewise the birds: [A reference to the Psalms of David, which call upon all nature to extol the glory of God - similar to the Quranic verses, "The seven heavens extol His limitless glory, and the earth, and all that they contain" 17:44 , or "All that is in the heavens and on earth extols God's limitless glory" 57:1 .] for We are able to do [all things].

al-Anbiya' 021:080

‏21:80 وعلمناه صنعة لبوس لكم لتحصنكم من باسكم فهل انتم شاكرون

Transliteration	WaAAallamnahu sanAAata laboosin lakum lituhsinakum min ba/sikum fahal antum shakiroona
Literal	And We taught/instructed him a trade/skill/craft (of) clothes/shields for you, to fortify/protect you from your hardship in war, so are you thankful/grateful?

Yusuf Ali	It was We Who taught him the making of coats of mail for your benefit, to guard you from each other's violence: will ye then be grateful?
Pickthal	And We taught him the art of making garments (of mail) to protect you in your daring. Are ye then thankful?
Arberry	And We taught him the fashioning of garments for you, to fortify you against your violence; then are you thankful?
Shakir	And We taught him the making of coats of mail for you, that they might protect you in your wars; will you then be grateful?
Sarwar	We taught him the art of making coats of mail so that you could protect yourselves during a war. Will you then give thanks?
Khalifa	And we taught him the skill of making shields to protect you in war. Are you then thankful?
Hilali/Khan	And We taught him the making of metal coats of mail (for battles), to protect you in your fighting. Are you then grateful?
H/K/Saheeh	And We taught him the fashioning of coats of armor to protect you from your [enemy in] battle. So will you then be grateful?
Malik	We taught him the armor’s craft, so that they might protect you in your wars: yet are you ever grateful?[80]
QXP	We taught him the science of armor to protect you from each other's foolhardy violence. Are you then thankful?
Maulana Ali	And We taught him the making of coats of mail for you, to protect you in your wars; will you then be grateful?
Free Minds	And We taught him the making of armour for you to protect you from your enemy. Are you then thankful?
Qaribullah	We taught him the craft of making garments that fortify you against your own violence. Are you thankful?

George Sale	And We taught him the art of making coats of mail for you, that they may defend you in your wars: Will ye therefore be thankful?
JM Rodwell	And we taught David the art of making mail for you, to defend you from each other's violence: will ye therefore be thankful?

Asad	And We taught him how to make garments [of God- consciousness] for you, [O men,] so that they might fortify you against all that may cause you fear: but are you grateful [for this boon]? [The noun labus is synonymous with libas or libs, signifying "a garment" or "garments" (Qamus, Lisan al -.Arab). But since this term has occasionally been used by pre-Islamic Arabs in the sense of "mail" or "coats of mail" (ibid.), the classical commentators assume that it has this meaning in the above context as well; and in this they rely on the - otherwise unsupported - statement of the tabii Qatadah to the effect that "David was the first to make chain mail" (Tabari). Accordingly, they understand the term bas which occurs at the end of the sentence in it secondary sense of "war" or "warlike violence", and interpret the relevant part of the verse thus: `We taught him how to make coats of mail for you, so that they might fortify you against your [mutual acts of] violence", or "against [the effects of] your warlike violence". One should, however, bear in mind that bas signifies also "harm", "misfortune", "distress", etc., as well as "danger"; hence it denotes, it its widest sense, anything that causes distress or fear (Taj al-Arus). If we adopt this last meaning, the term labus may be understood in its primary significance of "garment" - in, this case, the metaphorical "garment of God-consciousness" (libas at-taqwa) of which the Quran speaks in 7:26. Rendered in this sense, the above verse expresses the idea that the Almighty taught David how to imbue his followers with that deep God-consciousness which frees men from all spiritual distress and all fears, whether it be fear of one another or the subconscious fear of the Unknown. The concluding rhetorical question, "but are you grateful [for this boon]?" implies that, as a rule, man does not fully realize - and, hence, is not really grateful for - the spiritual bounty thus offered him by God.]

al-Anbiya' 021:081

‏21:81 ولسليمان الريح عاصفة تجري بامره الى الارض التي باركنا فيها وكنا بكل شئ عالمين

Transliteration	Walisulaymana alrreeha AAasifatan tajree bi-amrihi ila al-ardi allatee barakna feeha wakunna bikulli shay-in AAalimeena
Literal	And to Soliman the wind/breeze stormy/violent it flows/passes with His order/ command to the land/Earth that We blessed in (E), and We were with every thing knowledgeable.

Yusuf Ali	(It was Our power that made) the violent (unruly) wind flow (tamely) for Solomon, to his order, to the land which We had blessed: for We do know all things.
Pickthal	And unto Solomon (We subdued) the wind in its raging. It set by his command toward the land which We had blessed. And of everything We are Aware.
Arberry	And to Solomon the wind, strongly blowing, that ran at his command unto the land that We had blessed; and We had knowledge of everything;
Shakir	And (We made subservient) to Sulaiman the wind blowing violent, pursuing its course by his command to the land which We had blessed, and We are knower of ail things.
Sarwar	We made subservient to Solomon the swift wind that blew on his command to the land in which We had sent blessings. We have the knowledge of all things.
Khalifa	For Solomon, we committed the wind gusting and blowing at his disposal. He could direct it as he wished, to whatever land he chose, and we blessed such land for him. We are fully aware of all things.
Hilali/Khan	And to Sulaiman (Solomon) (We subjected) the wind strongly raging, running by his command towards the land which We had blessed. And of everything We are the All-Knower.
H/K/Saheeh	And to Solomon [We subjected] the wind, blowing forcefully, proceeding by his command toward the land which We had blessed. And We are ever, of all things, Knowing.
Malik	We made the raging winds subservient to Solomon, pursuing its course by his command to the land which We had blessed; and We have knowledge of everything.[81]
QXP	We made the gusting winds subservient to Solomon as his ships sailed to the land We had blessed. And of everything We are Aware. (When you discover some of Our Laws, you call it Science, and Solomon made good use of it).
Maulana Ali	And to Solomon (We subdued) the wind blowing violent, pursuing its course by His command to the land which We had blessed, and We are ever Knower of all things.
Free Minds	And to Solomon the gusting winds run by his command all the way to the land which We have blessed in. And We were aware of everything.
Qaribullah	To Solomon the raging wind ran at his command to the land which We had blessed. We have knowledge of all things.

George Sale	And unto Solomon We subjected a strong wind; it ran at his command to the land whereon We had bestowed our blessing: And We knew all things.
JM Rodwell	And to Solomon we subjected we subjected the strongly blowing wind; it sped at his bidding to the land we had blessed; for we know all things:

Asad	And unto Solomon [We made subservient] the stormy wind, so that it sped at his behest towards the land which We had blessed: [This is apparently an allusion to the fleets of sailing ships which brought untold riches to Palestine ("the land which We had blessed") and made Solomon's wealth proverbial.] for it is We who have knowledge of everything.

al-Anbiya' 021:082

‏21:82 ومن الشياطين من يغوصون له ويعملون عملا دون ذلك وكنا لهم حافظين

Transliteration	Wamina alshshayateeni man yaghoosoona lahu wayaAAmaloona AAamalan doona thalika wakunna lahum hafitheena
Literal	And from the devils who dive for him, and they make/do a work/deed other than that, and We were for them protecting/observing .

Yusuf Ali	And of the evil ones, were some who dived for him, and did other work besides; and it was We Who guarded them.
Pickthal	And of the evil ones (subdued We unto him) some who dived (for pearls) for him and did other work, and We were warders unto them.
Arberry	and of the Satans some dived for him and did other work besides; and We were watching over them.
Shakir	And of the rebellious people there were those who dived for him and did other work besides that, and We kept guard over them;
Sarwar	We subdued the devils who would dive into the sea for him and perform other tasks for Solomon. We kept them in his service.
Khalifa	And of the devils there were those who would dive for him (to harvest the sea), or do whatever else he commanded them to do. We committed them in his service.
Hilali/Khan	And of the Shayatin (devils) (from the jinns) were some who dived for him, and did other work besides that; and it was We Who guarded them.
H/K/Saheeh	And of the devils were those who dived for him and did work other than that. And We were of them a guardian.
Malik	And We had subjected to him many of the Satans who dived for him into the sea and performed other duties besides this; and We were the One Who had control over them for him.[82]
QXP	We humbled the most rebellious tribes, and made them compliant to him. Some of them dived for him in the sea and carried out other duties, besides. But it was We Who kept watch over them. .
Maulana Ali	And of the devils there were those who dived for him and did other work besides that; and We kept guard over them:
Free Minds	And from the devils are those who dive for him, and they perform other tasks, and We were guardian over them.
Qaribullah	And some of the satans dived for him and others did work as well. We were watching over them.

George Sale	And We also subjected unto his command divers of the devils, who might dive to get pearls for him, and perform other work besides this; and We watched over them.
JM Rodwell	And sundry Satans who should dive for him and perform other work beside: and we kept watch over them.

Asad	And among the rebellious forces [which We made subservient to him] [My rendering, in this particular context, of shayatin (lit., "satans") as "rebellious forces" is based on the tropical use of the term shaytan in the sense of anything "rebellious", "inordinately proud" or "insolent" (cf. Lane IV, 1552) - in this case, possibly a reference to subdued and enslaved enemies or, more probably, to "rebellious" forces of nature which Solomon was able to tame and utilize; however, see also next note.] there were some that dived for him [into the sea] and performed other works, besides: but it was We who kept watch over them. [In this as well as in several other passages relating to Solomon, the Quran alludes to the many poetic legends which were associated with his name since early antiquity and had become part and parcel of Judaeo-Christian and Arabian lore long before the advent of Islam. Although it is undoubtedly possible to interpret such passages in a "rationalistic" manner, I do not think that this is really necessary. Because they were so deeply ingrained in the imagination of the people to whom the Quran addressed itself in the first instance, these legendary accounts of Solomon's wisdom and magic powers had acquired a cultural reality of their own and were, therefore, eminently suited to serve as a medium for the parabolic exposition of certain ethical truths with which this book is concerned: and so, without denying or confirming their mythical character, the Quran uses them as a foil for the idea that God is the ultimate source of all human power and glory, and that all achievements of human ingenuity, even though they may sometimes border on the miraculous, are but an expression of His transcendental creativity.]

al-Anbiya' 021:083

‏21:83 وايوب اذ نادى ربه اني مسني الضر وانت ارحم الراحمين

Transliteration	Waayyooba ith nada rabbahu annee massaniya alddurru waanta arhamu alrrahimeena
Literal	And Job, when he called/cried (to) his Lord: "That I, the harm touched me, and you are most merciful (of) the merciful."

Yusuf Ali	And (remember) Job, when He cried to his Lord, "Truly distress has seized me, but Thou art the Most Merciful of those that are merciful."
Pickthal	And Job, when he cried unto his Lord, (saying): Lo! adversity afflicteth me, and Thou art Most Merciful of all who show mercy.
Arberry	And Job -- when he called unto his Lord, 'Behold, affliction has visited me, and Thou art the most merciful of the merciful.'
Shakir	And Ayub, when he cried to his Lord, (saying): Harm has afflicted me, and Thou art the most Merciful of the merciful.
Sarwar	When Job prayed, "Lord, I have been afflicted with hardships. Have mercy on me; You are the Most Merciful of those who have mercy,
Khalifa	And Job implored his Lord: "Adversity has befallen me, and, of all the merciful ones, You are the Most Merciful."
Hilali/Khan	And (remember) Ayoob (Job), when he cried to his Lord: "Verily, distress has seized me, and You are the Most Merciful of all those who show mercy."
H/K/Saheeh	And [mention] Job, when he called to his Lord, Indeed, adversity has touched me, and you are the Most Merciful of the merciful.
Malik	Similarly We blessed Job, when he prayed to his Lord saying, "I am badly afflicted with disease: but of all those who show mercy You are the most Merciful."[83]
QXP	And, Job called unto his Lord, "Affliction has befallen me, but you are the Most Merciful of the merciful (38:41)!" (He was going through the agony of being lost away from his folk).
Maulana Ali	And Job, when he cried to his Lord; Distress has afflicted me! and Thou art the most Merciful of those who show mercy.
Free Minds	And Job when he called his Lord: "I have been afflicted with harm, and you are the Most Merciful!"
Qaribullah	And Job when he called to his Lord: 'Affliction has befallen me, and You are the Most Merciful of the merciful. '

George Sale	And remember Job; when he cried unto his Lord, saying, verily evil hath afflicted me: But thou art the most merciful of those who shew mercy.
JM Rodwell	And remember Job: When he cried to his Lord, "Truly evil hath touched me: but thou art the most merciful of those who shew mercy."

Asad	AND [remember] Job, when he cried out to his Sustainer, "Affliction has befallen me: but Thou art the most merciful of the merciful!" [The story of Job (Ayyub in Arabic), describing his erstwhile happiness and prosperity, his subsequent trials and tribulations, the loss of all his children and his property, his own loathsome illness and utter despair and, finally, God's reward of his patience in adversity, is given in full in the Old Testament (The Book of Job). This Biblical, highly philosophical epic is most probably a Hebrew translation or paraphrase - still evident in the language employed - of an ancient Nabataean (i.e., North-Arabian) poem, for "Job, the author of the finest piece of poetry that the ancient Semitic world produced, was an Arab, not a Jew, as the form of his name (Iyyob) and the scene of his book, North Arabia, indicate" (Philip K. Hitti, History of the Arabs, London 1937, pp. 42 - 43). Since God "spoke" to him, Job ranks in the Quran among the prophets, personifying the supreme virtue of patience in adversity (sabr).]

al-Anbiya' 021:084

‏21:84 فاستجبنا له فكشفنا مابه من ضر واتيناه اهله ومثلهم معهم رحمة من عندنا وذكرى للعابدين

Transliteration	Faistajabna lahu fakashafna ma bihi min durrin waataynahu ahlahu wamithlahum maAAahum rahmatan min AAindina wathikra lilAAabideena
Literal	So We answered/replied to him, so We removed/uncovered (relieved) what is with him from harm, and We gave/brought him his family/people and equal/alike to them with them, mercy from at Us, and a remembrance/reminder to the worshipping.

Yusuf Ali	So We listened to him: We removed the distress that was on him, and We restored his people to him, and doubled their number,- as a Grace from Ourselves, and a thing for commemoration, for all who serve Us.
Pickthal	Then We heard his prayer and removed that adversity from which he suffered, and We gave him his household (that he had lost) and the like thereof along with them, a mercy from Our store, and a remembrance for the worshippers;
Arberry	So We answered him, and removed the affliction that was upon him, and We gave his people, and the like of them with them, mercy from Us, and a Reminder to those who serve.
Shakir	Therefore We responded to him and took off what harm he had, and We gave him his family and the like of them with them: a mercy from Us and a reminder to the worshippers.
Sarwar	We answered his prayer, relieved him from his hardships, brought his family (back to him) and gave him twice as much property as that (which was destroyed). It was a mercy from Us and a reminder for the worshippers.
Khalifa	We responded to him, relieved his adversity, and restored his family for him, even twice as much. That was a mercy from us, and a reminder for the worshipers.
Hilali/Khan	So We answered his call, and We removed the distress that was on him, and We restored his family to him (that he had lost), and the like thereof along with them, as a mercy from Ourselves and a Reminder for all who worship Us.
H/K/Saheeh	So We responded to him and removed what afflicted him of adversity. And We gave him [back] his family and the like thereof with them as mercy from Us and a reminder for the worshippers [of Allah].
Malik	We accepted his prayer and relieved his affliction, and restored not only his family but also as many more with them as a favor from Us so that it may serve as a reminder to Our worshippers.[84]
QXP	We responded unto him and relieved his agony from which he suffered. We re-united him with his folk and his followers had doubled in the meantime. That was Grace from Us, and a thing to be commemorated by all those who serve Us.
Maulana Ali	So We responded to him and removed the distress he had, and We gave him his people and the like of them with them: a mercy from Us and a reminder to the worshippers.
Free Minds	So We answered him, and We removed what was afflicting him, and We brought him back his family and others with them as a mercy from Us and a reminder to those who serve.
Qaribullah	We answered him and removed his affliction, and We gave his people, and those like them that were with them, mercy from Us, as a reminder to those who worship.

George Sale	Wherefore We heard him, and relieved him from the evil which was upon him: And We restored unto him his family, and as many more with them, through our mercy, and for an admonition unto those who serve God.
JM Rodwell	So we heard him, and lightened the burden of his woe; and we gave him back his family, and as many more with them,-a mercy from us, and a memorial for those who serve us:

Asad	whereupon We responded unto him and removed all the affliction from which he suffered; and We gave him new offspring, [Lit., "his family" i.e., new children in place of those who had died.] doubling their number as an act of grace from Us, and as a reminder unto all who worship Us.

al-Anbiya' 021:085

‏21:85 واسماعيل وادريس وذاالكفل كل من الصابرين

Transliteration	Wa-ismaAAeela wa-idreesa watha alkifli kullun mina alssabireena
Literal	And Ishmael, and Idris, and (owner) of the cloth saddle/harness/protection , each/all (are) from the patient.

Yusuf Ali	And (remember) Isma'il, Idris, and Zul-kifl, all (men) of constancy and patience;
Pickthal	And (mention) Ishmael, and Idris, and Dhu'l-Kifl. All were of the steadfast.
Arberry	And Ishmael, Idris, Dhul Kifl -- each was of the patient,
Shakir	And Ismail and Idris and Zulkifl; all were of the patient ones;
Sarwar	Ismael, Idris and Dhul Kifl all were people of great patience
Khalifa	Also, Ismail, Idris, Zal-Kifl; all were steadfast, patient.
Hilali/Khan	And (remember) Ismaeel (Ishmael), and Idris (Enoch) and Dhul-Kifl (Isaiah), all were from among As-Sabirin (the patient ones, etc.).
H/K/Saheeh	And [mention] Ishmael and Idrees and Dhul-Kifl; all were of the patient.
Malik	Likewise, We blessed Isma‘il (Ishmael), Idris and Zul-kifl, for all of them practised patience.[85]
QXP	Also remember Ishmael, Enoch and Ezekiel, all were among the steadfast.
Maulana Ali	And Ishmael and Idris and Dhu-l-Kifl; all were of the patient ones;
Free Minds	And Ishmael and Enoch and Isaiah, all of them were patient.
Qaribullah	And Ishmael, Idris, and ThulKifl (the son of Job) each were patient.

George Sale	And remember Ismael, and Edris, and Dhu'lkefl. All these were patient persons:
JM Rodwell	And Ismael, and Edris and Dhoulkefl-all steadfast in patience.

Asad	AND [remember] Ishmael and Idris [See surah 19:56] and every one who [like them] has pledged himself [unto God]: [Lit., "and him of the pledge". The expression dhu l-kifl is derived from the verb kafala - and especially the form takaffala - which signifies "he became responsible [for some- thing or someone]" or "pledged himself [to do something]". Although the classical commentators consider dhu l-kifl to be the epithet or the proper name of a particular prophet - whom they variously, more or less at random, identify with Elijah or Joshua or Zachariah or Ezekiel - I fail to see any reason whatever for such attempts at "identification", the more so since we have not a single authentic hadith which would mention, or even distantly allude to, a prophet by this name. I am, therefore, of the opinion that we have here (as in the identical expression in 38:48) a generic term applying to every one of the prophets, inasmuch as each of them pledged himself unreservedly to God and accepted the responsibility for delivering His message to man.] they all were among those who are patient in adversity,

al-Anbiya' 021:086

‏21:86 وادخلناهم في رحمتنا انهم من الصالحين

Transliteration	Waadkhalnahum fee rahmatina innahum mina alssaliheena
Literal	And We entered them in Our mercy, that they truly (are) from the correct/righteous.

Yusuf Ali	We admitted them to Our mercy: for they were of the righteous ones.
Pickthal	And We brought them in unto Our mercy. Lo! they are among the righteous.
Arberry	and We admitted them into Our mercy; they were of the righteous.
Shakir	And We caused them to enter into Our mercy, surely they were of the good ones.
Sarwar	We encompassed them in Our mercy; they were righteous people.
Khalifa	We admitted them into our mercy, for they were righteous.
Hilali/Khan	And We admitted them to Our Mercy. Verily, they were of the righteous.
H/K/Saheeh	And We admitted them into Our mercy. Indeed, they were of the righteous.
Malik	We admitted them to Our Mercy, for they were of the righteous people.[86]
QXP	And so We admitted them in Our Grace for they were men of quality.
Maulana Ali	And We admitted them to Our mercy; surely they were of the good ones.
Free Minds	And We admitted them in Our mercy, they were of the good doers.
Qaribullah	We admitted them to Our Mercy, for they were of the righteous.

George Sale	Wherefore We led them into our mercy; for they were righteous doers.
JM Rodwell	And we caused them to enter into our mercy; for they were of the righteous:

Asad	and so We admitted them unto Our grace: behold, they were among the righteous!

al-Anbiya' 021:087

‏21:87 وذا النون اذ ذهب مغاضبا فظن ان لن نقدر عليه فنادى في الظلمات ان لااله الا انت سبحانك اني كنت من الظالمين

Transliteration	Watha alnnooni ith thahaba mughadiban fathanna an lan naqdira AAalayhi fanada fee alththulumati an la ilaha illa anta subhanaka innee kuntu mina alththalimeena
Literal	And (owner of) the whale/fish when he went away angrily, so he thought/assumed that We will never/not become capable on him, so he called/cried in the darknesses: "That (there is) no God except You, Your praise/glory, that I was from the unjust/oppressive."

Yusuf Ali	And remember Zun-nun, when he departed in wrath: He imagined that We had no power over him! But he cried through the deptHs of darkness, "There is no god but thou: glory to thee: I was indeed wrong!"
Pickthal	And (mention) Dhu'n-Nun, when he went off in anger and deemed that We had no power over him, but he cried out in the darkness, saying: There is no Allah save Thee. Be Thou Glorified! Lo! I have been a wrong-doer.
Arberry	And Dhul Nun -- when he went forth enraged and thought that We would have no power over him; then he called out in the darkness, 'There is no god but Thou. Glory be to Thee! I have done evil.'
Shakir	And Yunus, when he went away in wrath, so he thought that We would not straiten him, so he called out among afflictions: There is no god but Thou, glory be to Thee; surely I am of those who make themselves to suffer loss.
Sarwar	Dhun Nun went away in anger and thought that We would never have power over him, but in darkness he cried, Lord, You are the Only God whom I glorify. I have certainly done wrong to myself (so forgive me)".
Khalifa	And Zan-Noon (Jonah, "the one with an `N' in his name"), abandoned his mission in protest, thinking that we could not control him. He ended up imploring from the darkness (of the big fish's belly): "There is no god other than You. Be You glorified. I have committed a gross sin."
Hilali/Khan	And (remember) Dhan-Noon (Jonah), when he went off in anger, and imagined that We shall not punish him (i.e. the calamites which had befallen him)! But he cried through the darkness (saying): La ilaha illa Anta (none has the right to be worshipped but You (O Allah)), Glorified (and Exalted) are You (above all that (evil) they associate with You). Truly, I have been of the wrong-doers."
H/K/Saheeh	And [mention] the man of the fish, when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses, There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.
Malik	We blessed Zun-nun (Jonah / Jonah), when he departed in anger, thinking We would not take him to task for this, but later he prayed to Us from the depths of darkness, "There is no god but You, glory be to You! Indeed I was the one who committed wrong."[87]
QXP	And Zan-Noon, he of the great fish (Jonah of Ninevah), (disappointed with their persistent rejection) left his people in anger. He thought that since he was not violating any Command, We would not bring him to task. Then from the darkness of error he called, "There is no god but You! Limitless is Your Glory! Verily, I have done wrong!" (Jonah, in his best judgment, had migrated before the Divine Decree came (37:139), (68:48)).
Maulana Ali	And Dhu-l-Nun, when he went away in wrath, and he thought that We would not straiten him, so he called out among afflictions: There is no God but Thou, glory be to Thee! Surely I am of the sufferers of loss.
Free Minds	And Jonah, when he went off in anger, and he thought that We would not be able to take him. Then he called out in the darkness: "There is no god but You! Glory to You, I was of the wicked!"
Qaribullah	And ThulNun (Prophet Jonah), he went away in anger thinking We had no power over him. But in the darkness he cried: 'There is no god except You. Exaltations to You! I was among the harmdoers. '

George Sale	And remember Dhu'lnun, when he departed in wrath, and thought that We could not exercise our power over him. And he cried out in the darkness, saying, there is no God, besides Thee: Praise be unto Thee! Verily I have been one of the unjust.
JM Rodwell	And Dhoulnoun; when he went on his way in anger, and thought that we had no power over him. But in the darkness he cried "There is no God but thou: Glory be unto Thee! Verily, I have been one of the evil doers:"

Asad	AND [remember] him of the great fish [I.e., the Prophet Jonah, who is said to have been swallowed by a "great fish", as mentioned hi 37:139, and more fully narrated in the Old Testament (The Book of Jonah).] - when he went off in wrath, thinking that We had no power over him! [According to the Biblical account (which more or less agrees with the Quranic references to his story), Jonah was a prophet sent to the people of Nineveh, the capital of Assyria. At first his preaching was disregarded by his people, and he left them in anger, thus abandoning the mission entrusted to him by God; in the words of the Quran 37:140, "he fled like a runaway slave". The allegory of his temporary punishment and his subsequent rescue and redemption is referred to elsewhere in the Quran (i.e., in 37:139 - 148) and explained in the corresponding notes. It is to that punishment, repentance and salvation that the present and the next verse allude. (The redemption of Jonah's people is mentioned in 10:98 and 37:47 - 148.)] But then heeded out in the deep darkness [of his distress]: "There is no deity save Thee! Limitless art Thou in Thy glory! Verily, I have done wrong!" [Lit., "I was among the wrongdoers".]

al-Anbiya' 021:088

‏21:88 فاستجبنا له ونجيناه من الغم وكذلك ننجي المؤمنين

Transliteration	Faistajabna lahu wanajjaynahu mina alghammi wakathalika nunjee almu/mineena
Literal	So We answered/replied to him, and We saved/rescued him from the grief/sadness/depression, as/like that We save/rescue the believers.

Yusuf Ali	So We listened to him: and delivered him from distress: and thus do We deliver those who have faith.
Pickthal	Then we heard his prayer and saved him from the anguish. Thus we save believers.
Arberry	So We answered him, and delivered him out of grief; even so do, We deliver the believers.
Shakir	So We responded to him and delivered him from the grief and thus do We deliver the believers.
Sarwar	We answered his prayer and saved him from his grief. Thus We save the faithful ones.
Khalifa	We responded to him, and saved him from the crisis; we thus save the believers.
Hilali/Khan	So We answered his call, and delivered him from the distress. And thus We do deliver the believers (who believe in the Oneness of Allah, abstain from evil and work righteousness).
H/K/Saheeh	So We responded to him and saved him from the distress. And thus do We save the believers.
Malik	We accepted his prayer and delivered him from distress; thus do We deliver the believers.[88]
QXP	And so We responded to him and saved him from grief. Thus We save from grief those who believe in Our Laws.
Maulana Ali	So We responded to him and delivered him from grief. And thus do We deliver the believers.
Free Minds	So We responded to him and We saved him from distress. And it is such that We save the faithful.
Qaribullah	We heard his prayer and saved him from grief. As such We shall save the believers.

George Sale	Wherefore We heard him, and delivered him from affliction: For so do We deliver the true believers.
JM Rodwell	So we heard him and rescued him from misery: for thus rescue we the faithful:

Asad	And so We responded unto him and delivered him from [his] distress: for thus do We deliver all who have faith.

al-Anbiya' 021:089

‏21:89 وزكريا اذ نادى ربه رب لاتذرني فردا وانت خير الوارثين

Transliteration	Wazakariyya ith nada rabbahu rabbi la tatharnee fardan waanta khayru alwaritheena
Literal	And Zachary/Zacharias/Zachariah when he called/cried (to) his Lord: "My Lord do not leave me alone , and you are the heirs'/inheritants' best."

Yusuf Ali	And (remember) Zakariya, when he cried to his Lord: "O my Lord! leave me not without offspring, though thou art the best of inheritors."
Pickthal	And Zachariah, when he cried unto his Lord: My Lord! Leave me not childless, though Thou art the Best of inheritors.
Arberry	And Zachariah -- when he called unto his Lord, 'O my Lord, leave me not solitary; though Thou art the best of inheritors.'
Shakir	And Zakariya, when he cried to his Lord: O my Lord leave me not alone; and Thou art the best of inheritors.
Sarwar	Zachariah prayed, "Lord, do not leave me alone without offspring, although you are the best heir".
Khalifa	And Zachariah implored his Lord: "My Lord, do not keep me without an heir, though You are the best inheritor."
Hilali/Khan	And (remember) Zakariya (Zachariah), when he cried to his Lord: "O My Lord! Leave me not single (childless), though You are the Best of the inheritors."
H/K/Saheeh	And [mention] Zechariah, when he called to his Lord, My Lord, do not leave me alone [with no heir], while you are the best of inheritors.
Malik	We also blessed Zakariya, when he prayed to his Lord, "O my Lord! Do not let me remain childless even though You are the best of inheritors.[89]
QXP	And Zachariah called unto his Lord, O My Sustainer! Leave me not childless! However, I do realize that You will remain when all else has ceased to be! You are the Ultimate of the inheritors. (3:33), (19:5-7).
Maulana Ali	And Zacharias, when he cried to his Lord: My Lord leave me not alone! and Thou art the Best of inheritors.
Free Minds	And Zachariah when he called out to his Lord: "My Lord, do not leave me without an heir, and You are the best inheritor."
Qaribullah	And Zachariah when he called to his Lord saying: 'Lord, do not let me remain by myself; You are the Best of inheritors. '

George Sale	And remember Zacharias, when he called upon his Lord, saying, O Lord, leave me not childless: Yet thou art the best heir.
JM Rodwell	And Zacharias; when he called upon his Lord saying, "O my Lord, leave me not childless: but there is no better heir than Thyself."

Asad	AND [thus did We deliver] Zachariah when he cried out unto his Sustainer: "O my Sustainer! Leave me not childless! But [even if Thou grant me no bodily heir, I know that] Thou wilt remain when all else has ceased to be!" [Lit., "Thou art the best of inheritors - a phrase explained in note on 15:23. The words interpolated by me between brackets correspond to Zamakhshari's and Razi's interpretation of this phrase. For more detailed references to Zachariah, father of John the Baptist, see 3:37 and 19:2.]

al-Anbiya' 021:090

‏21:90 فاستجبنا له ووهبنا له يحيى واصلحنا له زوجه انهم كانوا يسارعون في الخيرات ويدعوننا رغبا ورهبا وكانوا لنا خاشعين

Transliteration	Faistajabna lahu wawahabna lahu yahya waaslahna lahu zawjahu innahum kanoo yusariAAoona fee alkhayrati wayadAAoonana raghaban warahaban wakanoo lana khashiAAeena
Literal	So We answered/replied to him, and We granted to him John/Yahya and We corrected/reconciliated for him his wife , that they truly were speeding/rushing in the goodnesses , and they call Us desiring/wishing and with awe/monastically , and they were for Us humble/submissive .

Yusuf Ali	So We listened to him: and We granted him Yahya: We cured his wife's (Barrenness) for him. These (three) were ever quick in emulation in good works; they used to call on Us with love and reverence, and humble themselves before Us.
Pickthal	Then We heard his prayer, and bestowed upon him John, and adjusted his wife (to bear a child) for him. Lo! they used to vie one with the other in good deeds, and they cried unto Us in longing and in fear, and were submissive unto Us.
Arberry	So We answered him, and bestowed on him John, and We set his wife right for him; truly they vied with one another, hastening to good works, and called upon Us out of yearning and awe; and they were humble to Us.
Shakir	So We responded to him and gave him Yahya and made his wife fit for him; surely they used to hasten, one with another In deeds of goodness and to call upon Us, hoping and fearing and they were humble before Us.
Sarwar	We answered his prayer and granted him his son, John, by making his wife fruitful. They were people who would compete with each other in good deeds and pray to Us with love and reverence. With Us they were all humble people.
Khalifa	We responded to him and granted him John; we fixed his wife for him. That is because they used to hasten to work righteousness, and implored us in situations of joy, as well as fear. To us, they were reverent.
Hilali/Khan	So We answered his call, and We bestowed upon him Yahya (John), and cured his wife (to bear a child) for him. Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.
H/K/Saheeh	So We responded to him, and We gave to him John, and amended for him his wife. Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive.
Malik	We accepted his prayer and gave him John, curing his wife for him to bear a child. They were ever quick in emulating good deeds and called on Us with hope, fear, and submission.[90]
QXP	And so We responded to him, and bestowed upon him Yahya, after making his wife fit to bear him a child. And verily, they (parents and son) used to race in doing good works, and remembered Us in situations of hope or fear. And they were always humble before Us.
Maulana Ali	So We responded to him and gave him John and made his wife fit for him. Surely they used to vie, one with another, in good deeds and called upon Us, hoping and fearing; and they were humble before Us.
Free Minds	So We responded to him, and We granted him John, and We cured his wife. They used to hasten to do good, and they would call to Us in joy and in fear. And to Us they were reverent.
Qaribullah	So We answered him, and gave him John, curing his wife (of sterility). They raced with each other in good works and called on Us out of yearning and awe, and they were humble to Us.

George Sale	Wherefore We heard him, and We gave him John; and We rendered his wife fit for bearing a child unto him. These strove to excel in good works, and called upon us with love, and with fear; and humbled themselves before us.
JM Rodwell	So we heard him, and gave him John, and we made his wife fit for child- bearing. Verily, these vied in goodness, and called upon us with love and fear, and humbled themselves before us:

Asad	And so We responded unto him, and bestowed upon him the gift of John, having made his wife fit to bear him a child: [Lit., "for We had made his wife fit for him", i.e., after her previous barrenness.] [and,] verily, these [three] would vie with one another in doing good works, and would call unto Us in yearning and awe; and they were always humble before Us.

al-Anbiya' 021:091

‏21:91 والتي احصنت فرجها فنفخنا فيها من روحنا وجعلناها وابنها اية للعالمين

Transliteration	Waallatee ahsanat farjaha fanafakhna feeha min roohina wajaAAalnaha waibnaha ayatan lilAAalameena
Literal	And who remained chaste/(protected) her genital parts , so We blew into her from Our Soul/Spirit , and We made/created her and her son (as) an evidence/sign to the creations all together/(universes).

Yusuf Ali	And (remember) her who guarded her chastity: We breathed into her of Our spirit, and We made her and her son a sign for all peoples.
Pickthal	And she who was chaste, therefor We breathed into her (something) of Our Spirit and made her and her son a token for (all) peoples.
Arberry	And she who guarded her virginity, so We breathed into her of Our spirit and appointed her and her son to be a sign unto all beings.
Shakir	And she who guarded her chastity, so We breathed into her of Our inspiration and made her and her son a sign for the nations.
Sarwar	Into the woman who maintained her chastity We breathed Our Spirit and made her and her son a miracle for all people.
Khalifa	As for the one who maintained her virginity, we blew into her from our spirit, and thus, we made her and her son a portent for the whole world.
Hilali/Khan	And (remember) she who guarded her chastity (Virgin Maryam (Mary)), We breathed into (the sleeves of) her (shirt or garment) (through Our Rooh Jibrael (Gabriel)), and We made her and her son (Iesa (Jesus)) a sign for Al-Alamin (the mankind and jinns).
H/K/Saheeh	And [mention] the one who guarded her chastity, so We blew into her [garment] through Our angel [Gabriel], and We made her and her son a sign for the worlds.
Malik	And We blessed the woman (Mary), who guarded her chastity, We breathed into her of Our Spirit and We made her and her son a sign for the whole world.[91]
QXP	And remember her (Mary) who guarded her chastity (under very adverse circumstances). We breathed into her of Our Energy, and caused her, together with her son, to become a symbol of Our Grace unto all people.
Maulana Ali	And she who guarded her chastity, so We breathed into her of Our inspiration, and made her and her son a sign for the nations.
Free Minds	And the one who protected her chastity, so We blew into her from Our Spirit, and We made her and her son a sign for the worlds.
Qaribullah	And she (Mary) who guarded her virginity. We breathed into her of Our spirit (Gabriel), and made her and her son a sign for the worlds.

George Sale	And remember her who preserved her virginity, and into whom We breathed of our spirit; ordaining her and her son for a sign unto all creatures.
JM Rodwell	And her who kept her maidenhood, and into whom we breathed of our spirit, and made her and her son a sign to all creatures.

Asad	AND [remember] her who guarded her chastity, whereupon We breathed into her of Our spirit [This allegorical expression, used here with reference to Mary's conception of Jesus, has been widely - and erroneously - interpreted as relating specifically to his birth. As a matter of fact, the Quran uses the same expression in three other places with reference to the creation of man in general - namely in 15:29 and 38:72, "when I have formed him... and breathed into him of My spirit" and in 32:9, "and thereupon He forms [lit., "formed"] him fully and breathes [lit., "breathed"] into him of His spirit". In particular, the passage of which the last-quoted phrase is a part (i.e., 32:7 - 9) makes it abundantly and explicitly clear that God "breathes of His spirit" into every human being. Commenting on the verse under consideration, Zamakhshari states that "the breathing of the spirit [of God] into a body signifies the endowing it with life": an explanation with, which Razi concurs. (In this connection, see also note on 4:171.) As for the description of Mary as allati ahsanat farjaha, idiomatically denoting "one who guarded her chastity" (lit,, "her private parts") it is to be borne in mind that the term ihsan - lit., "[one's] being fortified [against any danger or evil]" - has the tropical meaning of "abstinence from what is unlawful or reprehen sible" (Taj al-Arus), and especially from illicit sexual intercourse, and is applied to a man as well as a woman: thus, for instance, the terms muhsan and muhsanah are used elsewhere in the Quran to describe, respectively, a man or a woman who is "fortified [by marriage] against unchastity". Hence, the expression allati ahsanat farjaha, occurring in the above verse as well as in 66:12 with reference to Mary, is but meant to stress her outstanding chastity and complete abstinence, in thought as well as in deed, from anything unlawful or morally reprehensible: in other words, a rejection of the calumny (referred to in 4:156 and obliquely alluded to in 19:27 - 28) that the birth of Jesus was the result of an "illicit union".] and caused her, together with her son, to become a symbol [of Our grace] unto all people. [For my rendering of the term ayah as "symbol", see surah 17:1 and surah 19:21.]

al-Anbiya' 021:092

‏21:92 ان هذه امتكم امة واحدة وانا ربكم فاعبدون

Transliteration	Inna hathihi ommatukum ommatan wahidatan waana rabbukum faoAAbudooni
Literal	That this (is) your nation, one nation, and I am your Lord, so worship Me.

Yusuf Ali	Verily, this brotherhood of yours is a single brotherhood, and I am your Lord and Cherisher: therefore serve Me (and no other).
Pickthal	Lo! this, your religion, is one religion, and I am your Lord, so worship Me.
Arberry	'Surely this community of yours is one community, and I am your Lord; so serve Me.'
Shakir	Surely this Islam is your religion, one religion (only), and I am your Lord, therefore serve Me.
Sarwar	People, you are one nation and I am your Lord. Worship Me.
Khalifa	Your congregation is but one congregation, and I alone am your Lord; you shall worship Me alone.
Hilali/Khan	Truly! This, your Ummah (Sharia or religion (Islamic Monotheism)) is one religion, and I am your Lord, therefore worship Me (Alone). (Tafseer Ibn Katheer)
H/K/Saheeh	Indeed this, your religion, is one religion, and I am your Lord, so worship Me.
Malik	Verily this brotherhood of yours is a single brotherhood and I am your only Lord, therefore worship Me Alone.[92]
QXP	Verily, O Mankind! This community of yours is one single community, since I am the Sustainer of you all. So, serve Me alone! (23:52).
Maulana Ali	Surely this your community is a single community, and I am your Lord, so serve Me.
Free Minds	This is your nation, one nation, and I am your Lord so serve Me.
Qaribullah	Indeed, this nation of yours is one nation, and I am Your Lord, therefore worship Me.

George Sale	Verily this your religion is one religion; and I am your Lord; wherefore serve Me.
JM Rodwell	Of a truth, this, your religion, is the one Religion, and I your Lord; therefore serve me:

Asad	VERILY, [O you who believe in Me,] this community of yours is one single community, since I am the Sustainer of you all: worship, then, Me [alone]! [After calling to mind, in verses 48 - 91, some of the earlier prophets, all of whom stressed the oneness and uniqueness of God, the discourse returns to that principle of oneness as it ought to be reflected in the unity of all who believe in Him (See 23:51.)]

al-Anbiya' 021:093

‏21:93 وتقطعوا امرهم بينهم كل الينا راجعون

Transliteration	WataqattaAAoo amrahum baynahum kullun ilayna rajiAAoona
Literal	And they separated/divided their matter/affair between them, all/each to Us are returning.

Yusuf Ali	But (later generations) cut off their affair (of unity), one from another: (yet) will they all return to Us.
Pickthal	And they have broken their religion (into fragments) among them, (yet) all are returning unto Us.
Arberry	But they split up their affair between them; all shall return to Us.
Shakir	And they broke their religion (into sects) between them: to Us shall all come back.
Sarwar	People have divided themselves into many sects, but all will return to Us.
Khalifa	However, they divided themselves into disputing religions. All of them will come back to us (for judgment).
Hilali/Khan	But they have broken up and differed as regards their religion among themselves. (And) they all shall return to Us.
H/K/Saheeh	And [yet] they divided their affair among themselves, [but] all to Us will return.
Malik	But the people have divided their religion into sects between them- to Us they shall all return.[93]
QXP	But people have torn their unity wide asunder, (forgetting that) unto Our Law and ultimately unto Us are they bound to return.
Maulana Ali	And they cut off their affair among them: To Us will all return.
Free Minds	And they disputed in the matter amongst themselves. Each of them will be returned to Us.
Qaribullah	But they (the Christians and Jews) split their affair between them all shall return to Us.

George Sale	But the Jews and Christians have made schisms in the affair of their religion among themselves: But all of them shall appear before us.
JM Rodwell	But they have rent asunder this their great concern among themselves into sects. All of them shall return to us.

Asad	But men have torn their unity wide asunder, [This is the meaning of the idiomatic phrase, taqatta u amrahum baynahum. As Zamakhshari points out, the sudden turn of the discourse from the second person plural to the third person is indicative of God's severe disapproval - His "turning away", as it were, from those who are or were guilty of breaking the believers' unity. (See also 23:53 and the corresponding note.)] [forgetting that] unto Us they all are bound to return.

al-Anbiya' 021:094

‏21:94 فمن يعمل من الصالحات وهو مؤمن فلا كفران لسعيه وانا له كاتبون

Transliteration	Faman yaAAmal mina alssalihati wahuwa mu/minun fala kufrana lisaAAyihi wa-inna lahu katiboona
Literal	So who makes/does from the correct/righteous deeds, and he is believing, so (there is) no cover/substitution (denial) for his striving/endeavor , We are for it/him writing/dictating .

Yusuf Ali	Whoever works any act of righteousness and has faith,- His endeavour will not be rejected: We shall record it in his favour.
Pickthal	Then whoso doeth some good works and is a believer, there will be no rejection of his effort. Lo! We record (it) for him.
Arberry	And whosoever does deeds of righteousness, being a believer, no unthankfulness shall befall his endeavour; We Ourselves write it down for him.
Shakir	Therefore whoever shall do of good deeds and he is a believer, there shall be no denying of his exertion, and surely We will write (It) down for him.
Sarwar	The reward of the righteously striving believers will not be neglected. We are keeping the record of their good deeds.
Khalifa	As for those who work righteousness, while believing, their work will not go to waste; we are recording it.
Hilali/Khan	So whoever does righteous good deeds while he is a believer (in the Oneness of Allah Islamic Monotheism), his efforts will not be rejected. Verily! We record it in his Book of deeds.
H/K/Saheeh	So whoever does righteous deeds while he is a believer â€” no denial will there be for his effort, and indeed We, of it, are recorders.
Malik	Whoever shall do good deeds, provided he is a believer, his endeavor will not be rejected: We are recording it all for him.[94]
QXP	And yet, whoever works for the good of others believing in Our Value System, his or her efforts will never be disowned. Behold, We are recording it in their favor.
Maulana Ali	So whoever does good deeds and is a believer, there is no rejection of his effort, and We surely write (it) down for him.
Free Minds	So whosoever does good work and he is a believer, then his efforts will not be rejected and We will record it for him.
Qaribullah	The endeavors of he who believes and does good works shall not go unthanked. We write it down for him.

George Sale	Whosoever shall do good works, being a true believer, there shall be no denial of the reward due to his endeavours; and We will surely write it down unto him.
JM Rodwell	And whoso shall do the things that are right, and be a believer, his efforts shall not be disowned: and surely will we write them down for him.

Asad	And yet, whoever does [the least] of righteous deeds and is a believer withal, his endeavour shall not be disowned: for, behold, We shall record it in his favour. [I.e., even a breach of religious unity may not be unforgivable so long as it does not involve a worship of false deities or false moral values (cf. verses 98 - 99 below): this is the meaning of the stress, in this context, on man's being "a believer withal" - an echo of the principle clearly spelt out in 2:62 and several other Quranic passages.]

al-Anbiya' 021:095

‏21:95 وحرام على قرية اهلكناها انهم لايرجعون

Transliteration	Waharamun AAala qaryatin ahlaknaha annahum la yarjiAAoona
Literal	And forbidden on a village/urban city We made it die/destroyed it , that they do not return.

Yusuf Ali	But there is a ban on any population which We have destroyed: that they shall not return,
Pickthal	And there is a ban upon any community which We have destroyed: that they shall not return.
Arberry	There is a ban upon any city that We have destroyed; they shall not return
Shakir	And it is binding on a town which We destroy that they shall not return.
Sarwar	The people whom We destroyed can never return to this world
Khalifa	It is forbidden for any community we had annihilated to return.
Hilali/Khan	And a ban is laid on every town (population) which We have destroyed that they shall not return (to this world again, nor repent to Us).
H/K/Saheeh	And there is prohibition upon [the people of] a city which We have destroyed that they will [ever] return
Malik	It is not possible that a nation which We have destroyed may rise again.[95]
QXP	Hence, it has been unfailingly true of any community whom Our Law has annihilated, that they would never return to glory (unless),
Maulana Ali	And it is forbidden to a town which We destroy: they shall not return.
Free Minds	It is forbidden for a town that We destroy that they would return!
Qaribullah	(It is ordained that) no village We have destroyed shall return

George Sale	An inviolable prohibition is laid on every city which We shall have destroyed;
JM Rodwell	There is a ban on every city which we shall have destroyed, that they shall not rise again,

Asad	Hence, it has been unfailingly true of [Lit., "an inviolable law (haram) upon...", expressing the impossibility of conceiving anything to the contrary (Zamakhshari).] any community whom We have ever destroyed that they [were people who] would never turn back [from their sinful ways] [I.e., whenever God consigns a community to destruction, He does it not because of its people's occasional lapses but only because of their irremediable, conscious unwillingness to forsake their sinful ways.]

al-Anbiya' 021:096

‏21:96 حتى اذا فتحت ياجوج وماجوج وهم من كل حدب ينسلون

Transliteration	Hatta itha futihat ya/jooju wama/jooju wahum min kulli hadabin yansiloona
Literal	Until when Yagog and Magog was opened , and they are for every/each hard/elevated ground, they rush down/separate .

Yusuf Ali	Until the Gog and Magog (people) are let through (their barrier), and they swiftly swarm from every hill.
Pickthal	Until, when Gog and Magog are let loose, and they hasten out of every mound,
Arberry	till, when Gog and Magog are unloosed, and they slide down out of every slope,
Shakir	Even when Gog and Magog are let loose and they shall break forth from every elevated place.
Sarwar	until Gog and Magog are let loose to rush down from the hills.
Khalifa	Not until Gog and Magog reappear, will they then return - they will come from every direction.
Hilali/Khan	Until, when Yajooj and Majooj (Gog and Magog) are let loose (from their barrier), and they swiftly swarm from every mound.
H/K/Saheeh	Until when [the dam of] Gog and Magog has been opened and they, from every elevation, descend
Malik	Until, when Gog and Magog will be let loose and they will swiftly swarm from every height,[96]
QXP	And until Gog and Magog are let loose upon them and swarm down from every corner. (Imperialist nations run over and dominate them. And then after some passage of time the desire for freedom and glory germinates in their hearts once again (18:94)).
Maulana Ali	Even when Gog and Magog are let loose and they sally forth from every elevated place.
Free Minds	Until Gog and Magog is opened, and from every elevated place they will race forth.
Qaribullah	till Gog and Magog are let loose and slide down out of every slope;

George Sale	for that they shall not return any more into the world; until Gog and Magog shall have a passage opened for them, and they shall hasten from every high hill;
JM Rodwell	Until a way is opened for Gog and Magog, and they shall hasten from every high land,

Asad	until such a time as Gog and Magog are let loose [upon the world] and swarm down from every corner [of the earth], [I.e., until the Day of Resurrection, heralded by the allegorical break-through of "Gog and Magog" (see note on surah 18:98, especially the last sentence): for it is on that Day that even the most hardened sinner will at last realize his guilt, and be filled with belated remorse. The term hadab literally denotes "raised ground" or "elevation", but the expression min kulli hadabin is used here idiomatically, signifying "from all directions" or "from every corner [of the earth]": an allusion to the irresistible nature of the social and cultural catastrophes which will overwhelm mankind before the coming of the Last Hour.]

al-Anbiya' 021:097

‏21:97 واقترب الوعد الحق فاذا هي شاخصة ابصار الذين كفروا ياويلنا قد كنا في غفلة من هذا بل كنا ظالمين

Transliteration	Waiqtaraba alwaAAdu alhaqqu fa-itha hiya shakhisatun absaru allatheena kafaroo ya waylana qad kunna fee ghaflatin min hatha bal kunna thalimeena
Literal	And the promise, the truth , neared/approached, so then those who disbelieved's eye sights it is (are) staring at . "Oh our calamity , we had been in negligence/disregard from this, rather we were unjust/oppressors."

Yusuf Ali	Then will the true promise draw nigh (of fulfilment): then behold! the eyes of the Unbelievers will fixedly stare in horror: "Ah! Woe to us! we were indeed heedless of this; nay, we truly did wrong!"
Pickthal	And the True Promise draweth nigh; then behold them, staring wide (in terror), the eyes of those who disbelieve! (They say): Alas for us! We (lived) in forgetfulness of this. Ah, but we were wrong-doers!
Arberry	and nigh has drawn the true promise, and behold, the eyes of the unbelievers staring: 'Alas for us! We were heedless of this; 'nay, we were evildoers.'
Shakir	And the true promise shall draw nigh, then lo! the eyes of those who disbelieved shall be fixedly open: O woe to us! surely we were m a state of heedlessness as to this; nay, we were unjust.
Sarwar	The Day of Judgment will then draw near and the unbelievers will stare amazedly and cry, "Woe to us! We had neglected this day. We have done wrong".
Khalifa	That is when the inevitable prophecy will come to pass, and the disbelievers will stare in horror: "Woe to us; we have been oblivious. Indeed, we have been wicked."
Hilali/Khan	And the true promise (Day of Resurrection) shall draw near (of fulfillment). Then (when mankind is resurrected from their graves), you shall see the eyes of the disbelievers fixedly stare in horror. (They will say): "Woe to us! We were indeed heedless of this; nay, but we were Zalimoon (polytheists and wrong-doers, etc.)."
H/K/Saheeh	And [when] the true promise has approached; then suddenly the eyes of those who disbelieved will be staring [in horror, while they say], O woe to us; we had been unmindful of this; rather, we were wrongdoers.
Malik	and the time of fulfillment for the True Promise will draw near, then behold! The eyes of the unbelievers will fixedly stare in horror: "O woe to us! We were indeed heedless of this warning; nay we were wrongdoers."[97]
QXP	The time of the True Promise is coming closer. The eyes of the rejecters will stare in horror, "Oh, woe unto us! We lived in slumber. Nay, we were only hurting our 'Self'."
Maulana Ali	And the True Promise draws nigh, then lo! the eyes of those who disbelieve will be fixedly open: O woe to us! Surely we were heedless of this; nay, we were unjust.
Free Minds	And the promise of truth draws near. Then, when it is seen by the eyes of those who rejected: "Woe to us, we have been oblivious to this. Indeed, we were wicked!"
Qaribullah	when the true promise draws near; the eyes of the unbelievers will stare (and they will say): 'Alas for us! Of this we have been heedless. We have been harmdoers. '

George Sale	and the certain promise shall draw near to be fulfilled: And behold, the eyes of the infidels shall be fixed with astonishment, and they shall say, alas for us! We were formerly regardless of this day; yea, we were wicked doers.
JM Rodwell	And this sure promise shall draw on. And lo! the eyes of the infidels shall stare amazedly; and they shall say, "Oh, our misery! of this were we careless! yea, we were impious persons."

Asad	the while the true promise [of resurrection] draws close [to its fulfillment]. But then, lo! the eyes of those who [in their lifetime] were bent on denying the truth will stare in horror, [and they will exclaim:] "Oh, woe unto us! We were indeed heedless of this [promise of resurrection]! - nay, we were [bent on] doing evil!" [I.e., deliberately and without any excuse, since all the prophets had warned man of the Day of Resurrection and Judgment: cf. 14:44 - 45. The words "bent on" interpolated by me within brackets indicate intent, similar to the preceding expression alladhina kafaru, "those who were bent on denying the truth" (see also note on 2:6).]

al-Anbiya' 021:098

‏21:98 انكم وماتعبدون من دون الله حصب جهنم انتم لها واردون

Transliteration	Innakum wama taAAbudoona min dooni Allahi hasabu jahannama antum laha waridoona
Literal	That you, and what you worship from other than God, (are) Hell's stones/fire fuel , you are to it228nearing/approaching .

Yusuf Ali	Verily ye, (unbelievers), and the (false) gods that ye worship besides Allah, are (but) fuel for Hell! to it will ye (surely) come!
Pickthal	Lo! ye (idolaters) and that which ye worship beside Allah are fuel of hell. Thereunto ye will come.
Arberry	'Surely you, and that you were serving apart from God, are fuel for Gehenna; you shall go down to it.'
Shakir	Surely you and what you worship besides Allah are the firewood of hell; to it you shall come.
Sarwar	They will be told, "You and what you had worshipped instead of God will be the fuel of hell".
Khalifa	You and the idols you worship besides GOD will be fuel for Hell; this is your inevitable destiny.
Hilali/Khan	Certainly! You (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely), you will enter it.
H/K/Saheeh	Indeed, you [disbelievers] and what you worship other than Allah are the firewood of Hell. You will be coming to [enter] it.
Malik	Surely you (O pagans) and your deities that you worship besides Allah shall be the fuel of hell; therein you shall all enter.[98]
QXP	They will be told, "You and those whom you served instead of Allah, are but the fuel of Hell; that is the destiny you chose to come to.
Maulana Ali	Surely you and what you worship besides Allah are fuel of hell; to it you will come.
Free Minds	Both you and what you serve besides God shall be fuel for Hell; you will enter it.
Qaribullah	You and all those who you were worshipping, other than Allah, shall be the fuel of Gehenna; there you shall all go down to it.

George Sale	Verily both ye, O men of Mecca, and the idols which ye worship besides God, shall be cast as fuel into hell fire: Ye shall go down into the same.
JM Rodwell	Verily, ye, and what ye worship beside God, shall be fuel for hell: ye shall go down into it.

Asad	[Then they will be told:] "Verily, you and all that you [were wont to] worship instead of God are but the fuel of hell: that is what you are destined for. [Lit., "you are bound to reach it". The expression "all that you have worshipped instead of God" comprises not merely all false religious imagery but also all false ethical values endowed with quasi-divine sanctity, all of which are but "the fuel of hell".]

al-Anbiya' 021:099

‏21:99 لو كان هؤلاء الهة ماوردها وكل فيها خالدون

Transliteration	Law kana haola-i alihatan ma waradooha wakullun feeha khalidoona
Literal	If those were gods, they would not (have) neared/approached it , and each/all (is) in it immortal/eternal .

Yusuf Ali	If these had been gods, they would not have got there! but each one will abide therein.
Pickthal	If these had been gods they would not have come thither, but all will abide therein.
Arberry	If those had been gods, they would never have gone down to it; yet every one of them shall therein abide forever;'
Shakir	Had these been gods, they would not have come to it and all shall abide therein.
Sarwar	Had the idols been true lords, they would not have gone to hell. "All of you will live therein forever".
Khalifa	If those were gods, they would not have ended up in Hell. All its inhabitants abide in it forever.
Hilali/Khan	Had these (idols, etc.) been aliha (gods), they would not have entered there (Hell), and all of them will abide therein.
H/K/Saheeh	Had these [false deities] been [actual] gods, they would not have come to it, but all are eternal therein.
Malik	If those deities would have been true gods, they would not have gotten there; but there they shall abide forever.[99]
QXP	If your leaders had foresight, they would have saved themselves and their people from this fire. If they were really deities, they wouldn't have come here. But the leaders and their followers will abide therein.
Maulana Ali	Had these been gods, they would not have come to it. And all will abide therein.
Free Minds	If these were gods, then they would not have entered it! And all will abide therein.
Qaribullah	If those had been gods, they would never have gone down to it, but in it they shall live for ever.

George Sale	If these were really gods, they would not go down into the same: And all of them shall remain therein for ever.
JM Rodwell	Were these gods, they would not go down into it; but they shall all abide in it for ever.

Asad	If those [false objects of your worship] had truly been divine, they would not have been destined for it: but [as it is, you] all shall abide therein!"

al-Anbiya' 021:100

‏21:100 لهم فيها زفير وهم فيها لايسمعون

Transliteration	Lahum feeha zafeerun wahum feeha la yasmaAAoona
Literal	For them in it (is the) sound of blazing or roaring fire , and they (are) in it not hearing/listening.

Yusuf Ali	There, sobbing will be their lot, nor will they there hear (aught else).
Pickthal	Therein wailing is their portion, and therein they hear not.
Arberry	there shall be sighing for them therein, and naught they shall hear.
Shakir	For them therein shall be groaning and therein they shall not hear.
Sarwar	They will groan in pain therein, but no one will listen to them.
Khalifa	They will sigh and groan therein, and they will have no access to any news.
Hilali/Khan	Therein breathing out with deep sighs and roaring will be their portion, and therein they will hear not.
H/K/Saheeh	For them therein is heavy sighing, and they therein will not hear.
Malik	In there, sobbing will be their lot, and they will not be able to hear anything else.[100]
QXP	Sobbing and wailing will be their lot therein; and nothing else will they hear.
Maulana Ali	For them therein is groaning and therein they hear not.
Free Minds	They will be breathing heavily in it, and they will not be heard therein.
Qaribullah	There is groaning for them therein, and they do not hear.

George Sale	In that place shall they groan for anguish; and they shall not hear ought therein.
JM Rodwell	Therein shall they groan; but nought therein shall they hear to comfort them.

Asad	Moaning will be their lot therein, and nothing [else] will they hear therein. [Thus, spiritual "deafness" in the life to come will be the inexorable consequence of ones having remained deaf, in this world, to the voice of truth, just as "blindness" and oblivion will be part of the suffering of all who have been spiritually blind to the truth (cf. 20:124 - 126).

al-Anbiya' 021:101

‏21:101 ان الذين سبقت لهم منا الحسنى اولئك عنها مبعدون

Transliteration	Inna allatheena sabaqat lahum minna alhusna ola-ika AAanha mubAAadoona
Literal	That those whom the best/goodness from Us preceded for them, those are from it they are being kept far away.

Yusuf Ali	Those for whom the good (record) from Us has gone before, will be removed far therefrom.
Pickthal	Lo! those unto whom kindness hath gone forth before from Us, they will be far removed from thence.
Arberry	But as for those unto whom already the reward most fair has gone forth from Us,
Shakir	Surely (as for) those for whom the good has already gone forth from Us, they shall be kept far off from it;
Sarwar	But those to whom We have already promised blessings will be far away from hell.
Khalifa	As for those who deserved our magnificent rewards, they will be protected from it.
Hilali/Khan	Verily those for whom the good has preceded from Us, they will be removed far therefrom (Hell) (e.g. Iesa (Jesus), son of Maryam (Mary); Uzair (Ezra), etc.).
H/K/Saheeh	Indeed, those for whom the best [reward] has preceded from Us â€” they are from it far removed.
Malik	Certainly those for whom the good reward from Us has preceded them will be kept far away from it.[101]
QXP	(The upheavals of the Revolution would only be a smooth transition for) those who have been trying to create balance in the society and improving the lot of humanity. Behold, to them kindness and compassion has gone forth from Us. They will be far removed from there.
Maulana Ali	Those for whom the good has already gone forth from Us, they will be kept far off from it --
Free Minds	As for those who deserved good from Us, they will be removed far away from it.
Qaribullah	But those whom We have surpassed with the finest (rank) from Us shall be far removed from it,

George Sale	As for those unto whom the most excellent reward of paradise hath been predestinated by us, thay shall be transported far off from the same;
JM Rodwell	But they for whom we have before ordained good things, shall be far away from it:

Asad	[But,] behold, as for those for whom [the decree of] ultimate good has already gone forth from Us [I.e., those who have been promised paradise on account of their faith and their good deeds.] these will be kept far away from that [hell]:

al-Anbiya' 021:102

‏21:102 لايسمعون حسيسها وهم في مااشتهت انفسهم خالدون

Transliteration	La yasmaAAoona haseesaha wahum fee ma ishtahat anfusuhum khalidoona
Literal	They do not hear its sound or noise, and they are in what their selves desired/craved immortal/eternal .

Yusuf Ali	Not the slightest sound will they hear of Hell: what their souls desired, in that will they dwell.
Pickthal	They will not hear the slightest sound thereof, while they abide in that which their souls desire.
Arberry	they shall be, kept far from it neither shall they hear any whisper of it, and they shall dwell forever in that their souls desired;
Shakir	They will not hear its faintest sound, and they shall abide in that which their souls long for.
Sarwar	They will not even hear the slightest sound from it while enjoying the best that they can wish for in their everlasting life.
Khalifa	They will not hear its hissing. They will enjoy an abode where they can get everything they desire, forever.
Hilali/Khan	They shall not hear the slightest sound of it (Hell), while they abide in that which their ownselves desire.
H/K/Saheeh	They will not hear its sound, while they are, in that which their souls desire, abiding eternally.
Malik	They shall not hear even its slightest sound, and they shall dwell forever in the midst of whatever their souls desire.[102]
QXP	They will not hear the slightest sound thereof, while they enjoy an abode where they get all they desire.
Maulana Ali	They will not hear the faintest sound of it and they will abide in that which their souls desire.
Free Minds	They shall not hear the slightest sound from it, and they will be in what their soul desires abiding therein.
Qaribullah	neither shall they hear any of its whisper, but shall live for ever in that their souls desired.

George Sale	they shall not hear the least sound thereof: And they shall continue for ever in the felicity which their souls desire.
JM Rodwell	Its slightest sound they shall not hear: in what their souls longed for, they shall abide for ever:

Asad	no sound thereof will they hear; and they will abide in all that their souls have ever desired.

al-Anbiya' 021:103

‏21:103 لايحزنهم الفزع الاكبر وتتلقاهم الملائكة هذا يومكم الذي كنتم توعدون

Transliteration	La yahzunuhumu alfazaAAu al-akbaru watatalaqqahumu almala-ikatu hatha yawmukumu allathee kuntum tooAAadoona
Literal	The fright/terror the greatest/biggest does not sadden/make them grievous, and the angels receive/meet them (and they are told): "This (is) your day/time which you are being promised."

Yusuf Ali	The Great Terror will bring them no grief: but the angels will meet them (with mutual greetings): "This is your Day,- (the Day) that ye were promised."
Pickthal	The Supreme Horror will not grieve them, and the angels will welcome them, (saying): This is your Day which ye were promised;
Arberry	the greatest terror shall not grieve them, and the angels shall receive them: 'This is your day that you were promised.'
Shakir	The great fearful event shall not grieve them, and the angels shall meet them: This is your day which you were promised.
Sarwar	They will not be affected by the great terror. The angels will come to them with this glad news: "This is your day which was promised to you."
Khalifa	The great horror will not worry them, and the angels will receive them joyfully: "This is your day, that has been promised to you."
Hilali/Khan	The greatest terror (on the Day of Resurrection) will not grieve them, and the angels will meet them, (with the greeting): "This is your Day which you were promised."
H/K/Saheeh	They will not be grieved by the greatest terror, and the angels will meet them, [saying], This is your Day which you have been promised â€”
Malik	The time of Great Terror (Day of Judgement) will not grieve them, and the angels will receive them with greetings: "This is your Day that you were promised."[103]
QXP	The supreme horror will cause them no grief, since the angels (of peace, fulfillment, and delight) will welcome them, "This is your Day of triumph that you were promised."
Maulana Ali	The great Terror will not grieve them, and the angels will meet them: This is your day which you were promised.
Free Minds	The great horror will not sadden them, and the Angels will receive them: "This is your Day which you have been promised."
Qaribullah	The greatest terror shall not grieve them, and the angels will receive them: 'This is the Day you have been promised. '

George Sale	The greatest terror shall not trouble them, and the angels shall meet them to congratulate them, saying, this is your day which ye were promised.
JM Rodwell	The great terror shall not trouble them; and the angel shall meet them with, "This is your day which ye were promised."

Asad	The supreme awesomeness [of the Day of Resurrection] will cause them no grief, since the angels will receive them with the greeting. "This is your Day [of triumph - the Day] which you were promised!"

al-Anbiya' 021:104

‏21:104 يوم نطوي السماء كطي السجل للكتب كما بدانا اول خلق نعيده وعدا علينا انا كنا فاعلين

Transliteration	Yawma natwee alssamaa katayyi alssijlli lilkutubi kama bada/na awwala khalqin nuAAeeduhu waAAdan AAalayna inna kunna faAAileena
Literal	A day/time We fold/coil the sky/space as/like the record/register book's folding/coiling to the books/scriptures (print); as/like We began/initiated (the) first/beginning creation, We repeat/return it, a promise on Us, We (E) were making/doing (it).

Yusuf Ali	The Day that We roll up the heavens like a scroll rolled up for books (completed),- even as We produced the first creation, so shall We produce a new one: a promise We have undertaken: truly shall We fulfil it.
Pickthal	The Day when We shall roll up the heavens as a recorder rolleth up a written scroll. As We began the first creation, We shall repeat it. (It is) a promise (binding) upon Us. Lo! We are to perform it.
Arberry	On the day when We shall roll up heaven as a scroll is rolled for the writings; as We originated the first creation, so We shall bring it back again -- a promise binding on Us; so We shall do.
Shakir	On the day when We will roll up heaven like the rolling up of the scroll for writings, as We originated the first creation, (so) We shall reproduce it; a promise (binding on Us); surely We will bring it about.
Sarwar	(This will happen) on the day when We roll up the heavens as if it were a written scroll and bring it back into existence just as though We had created it for the first time. This is what We have promised and We have always been true to Our promise.
Khalifa	On that day, we will fold the heaven, like the folding of a book. Just as we initiated the first creation, we will repeat it. This is our promise; we will certainly carry it out.
Hilali/Khan	And (remember) the Day when We shall roll up the heavens like a scroll rolled up for books, as We began the first creation, We shall repeat it, (it is) a promise binding upon Us. Truly, We shall do it.
H/K/Saheeh	The Day when We will fold the heaven like the folding of a [written] sheet for the records. As We began the first creation, We will repeat it. [That is] a promise binding upon Us. Indeed, We will do it.
Malik	On that Day We shall roll up the heavens like a scroll of writings; just as We originated the first creation, so shall We produce it again - that is Our promise, and We will fulfill it.[104]
QXP	On that Day We shall roll up the Sky as a written scroll is rolled up. Then, just as We initiated the first Creation, We shall create a new Universe. This is a Promise incumbent upon Us. Truly We shall fulfill it. (The earth will see a new Dawn. Top leaders, tyrants, and tycoons of wealth will lose their high empires of influence. It will be a whole new life for the inhabitants of the earth, united one community as they were once (2:213), (10:19), (14:48), (39:67)).
Maulana Ali	The day when We roll up heaven like the rolling up of the scroll of writings. As We began the first creation, We shall reproduce it. A promise (binding) on Us. We shall bring it about.
Free Minds	On the Day when We roll up the heavens like the scroll of a scripture is rolled up. As We initiated the first creation, so shall We return it. It is a promise of Ours that We will do this.
Qaribullah	On that Day, We shall roll up the heaven like a written scroll is rolled. As We originated the first creation, so will We bring it back again. This is a binding promise on Us which We shall assuredly fulfill.

George Sale	On that day We will roll up the heavens, as the angel al Sijil rolleth up the book wherein every man's actions are recorded. As We made the first creature out of nothing, so We will also reproduce it at the resurrection. This is a promise which it lieth on Us to fulfil: We will surely perform it.
JM Rodwell	On that day we will roll up the heaven as one rolleth up written scrolls. As we made the first creation, so will we bring it forth again. This promise bindeth us; verily, we will perform it.

Asad	On that Day We shall roll up the skies as written scrolls are rolled up; [and] as We brought into being the first creation, so We shall bring it forth anew [See in this connection 14:48 and the corresponding note.] - a promise which We have willed upon Ourselves: for, behold, We are able to do [all things]!

al-Anbiya' 021:105

‏21:105 ولقد كتبنا في الزبور من بعد الذكر ان الارض يرثها عبادي الصالحون

Transliteration	Walaqad katabna fee alzzaboori min baAAdi alththikri anna al-arda yarithuha AAibadiya alssalihoona
Literal	And We had written/decreed in The Book/Prophet David's Scripture from after the reminder/remembrance (could also be a sacred scripture or the Koran) that the earth/Planet Earth My worshippers/slaves the correct/righteous inherit it.

Yusuf Ali	Before this We wrote in the Psalms, after the Message (given to Moses): My servants the righteous, shall inherit the earth."
Pickthal	And verily we have written in the Scripture, after the Reminder: My righteous slaves will inherit the earth:
Arberry	For We have written in the Psalms, after the Remembrance, 'The earth shall be the inheritance of My righteous servants.'
Shakir	And certainly We wrote in the Book after the reminder that (as for) the land, My righteous servants shall inherit it.
Sarwar	We have written in the psalms which We had revealed after the Torah that the earth will be given to Our righteous servants as their inheritance.
Khalifa	We have decreed in the Psalms, as well as in other scriptures, that the earth shall be inherited by My righteous worshipers.
Hilali/Khan	And indeed We have written in Zaboor (Psalms) (i.e. all the revealed Holy Books the Taurat (Torah), the Injeel (Gospel), the Quran) after (We have already written in) Al-Lauh Al-Mahfooz (the Book, that is in the heaven with Allah), that My righteous slaves shall inherit the land (i.e. the land of Paradise).
H/K/Saheeh	And We have already written in the book [of Psalms] after the [previous] mention that the land [of Paradise] is inherited by My righteous servants.
Malik	We wrote this in The Zaboor (Psalms xxxvii, 29) after the reminder (Torah given to Moses): that as for the land, My righteous servants shall inherit it."[105]
QXP	And, indeed, after advising mankind, We laid it down in all the Books of Divine Wisdom that My able servants will inherit the earth.
Maulana Ali	And certainly We wrote in the Book after the reminder that My righteous servants will inherit the land.
Free Minds	And We have written in the Psalms: "After the remembrance, that the Earth will be inherited by My servants who do good."
Qaribullah	We have written in the Psalms, after the Remembrance: 'The righteous among My worshipers shall inherit the earth. '

George Sale	And now have We written in the psalms, after the promulgation of the law, that my servants the righteous shall inherit the earth.
JM Rodwell	And now, since the Law was given, have we written in the Psalms that "my servants, the righteous, shall inherit the earth."

Asad	AND, INDEED, after having exhorted [man], [Lit., "after the reminder (adh-dhikr)". For the deeper implications of the Quranic term dhikr, see note on verse 10 of this surah.] We laid it down in all the books of divine wisdom that My righteous servants shall inherit the earth: [Zabur (lit., "scripture" or "book") is a generic term denoting any "book of wisdom": hence, any and all of the divine scriptures revealed by God to the prophets (Tabari). The statement that "My righteous servants shall inherit the earth" is obviously an echo of the promise, "You are bound to rise high if you are [truly] believers"

al-Anbiya' 021:106

‏21:106 ان في هذا لبلاغا لقوم عابدين

Transliteration	Inna fee hatha labalaghan liqawmin AAabideena
Literal	That in this (is) an information/communication to a nation worshipping.

Yusuf Ali	Verily in this (Qur'an) is a Message for people who would (truly) worship Allah.
Pickthal	Lo! there is a plain statement for folk who are devout.
Arberry	Surely in this is a Message delivered unto a people who serve.
Shakir	Most surely in this is a message to a people who serve
Sarwar	This is a lesson for those who worship (God).
Khalifa	This is a proclamation for people who are worshipers.
Hilali/Khan	Verily, in this (the Quran) there is a plain Message for people who worship Allah (i.e. the true, real believers of Islamic Monotheism who act practically on the Quran and the Sunnah legal ways of the Prophet SAW).
H/K/Saheeh	Indeed, in this [Qurâ an] is notification for a worshipping people.
Malik	Surely in this is great news for those people who worship Us.[106]
QXP	Herein, behold, there is a clear Message for people who would truly serve God.
Maulana Ali	Surely in this is a message for a people who serve (us).
Free Minds	In this is a proclamation for a people who serve.
Qaribullah	Surely, in this is a proclamation to a worshiping nation.

George Sale	Verily in this book are contained sufficient means of salvation, unto people who serve God.
JM Rodwell	Verily, in this Koran is teaching for those who serve God.

Asad	herein, behold, there is a message for people who [truly] worship God.

al-Anbiya' 021:107

‏21:107 وماارسلناك الا رحمة للعالمين

Transliteration	Wama arsalnaka illa rahmatan lilAAalameena
Literal	And We did not send you except (as) mercy to the creations all together/(universes).

Yusuf Ali	We sent thee not, but as a Mercy for all creatures.
Pickthal	We sent thee not save as a mercy for the peoples.
Arberry	We have not sent thee, save as a mercy unto all beings.
Shakir	And We have not sent you but as a mercy to the worlds.
Sarwar	(Muhammad), We have sent you for no other reason but to be a mercy for mankind.
Khalifa	We have sent you out of mercy from us towards the whole world.
Hilali/Khan	And We have sent you (O Muhammad SAW) not but as a mercy for the Alameen (mankind, jinns and all that exists).
H/K/Saheeh	And We have not sent you, [O Muúammad], except as a mercy to the worlds.
Malik	O Muhammad, We have not sent you but as a blessing for all the worlds.[107]
QXP	And thus, (O Prophet) We have sent you not but as a Mercy for the Worlds. (Mankind will become one Community through the Book revealed to you).
Maulana Ali	And We have not sent thee but as a mercy to the nations.
Free Minds	And We have not sent you except as a mercy to the worlds.
Qaribullah	We have not sent you (Prophet Muhammad) except as a mercy to all the worlds.

George Sale	We have not sent thee, O Mohammed, but as a mercy unto all creatures.
JM Rodwell	We have not sent thee otherwise than as mercy unto all creatures.

Asad	And [thus, O Prophet,] We have sent thee as [an evidence of Our] grace towards all the worlds. [I.e., towards all mankind. For an elucidation of this fundamental principle underlying the message of the Quran, see 7:158 and the corresponding note. The universality of the Quranic revelation arises from three factors: firstly, its appeal to all mankind irrespective of descent, race or cultural environment; secondly, the fact that it appeals exclusively to man's reason and, hence, does not postulate any dogma that could be accepted on the basis of blind faith alone; and, finally, the fact that - contrary to all other sacred scriptures known to history - the Quran has remained entirely unchanged in its wording ever since its revelation fourteen centuries ago and will, because it is so widely recorded, forever remain so in accordance with the divine promise, "it is We who shall truly guard it [from all corruption]" (cf. 15:9 and the corresponding note). It is by virtue of these three factors that the Quran represents the final stage of all divine revelation, and that the Prophet through whom it has been conveyed to mankind is stated to have been the last (in Quranic terminology, "the seal") of all prophets (cf. 33:40).

al-Anbiya' 021:108

‏21:108 قل انما يوحى الي انما الهكم اله واحد فهل انتم مسلمون

Transliteration	Qul innama yooha ilayya annama ilahukum ilahun wahidun fahal antum muslimoona
Literal	Say: "Indeed/but (it) is being transmitted/inspired to me, that your God, (is) one God, so are you submitters/surrenders/Moslems?"

Yusuf Ali	Say: "What has come to me by inspiration is that your Allah is One Allah: will ye therefore bow to His Will (in Islam)?"
Pickthal	Say: It is only inspired in me that your Allah is One Allah. Will ye then surrender (unto Him)?
Arberry	Say: 'It is revealed unto me only that your God is One God; do you then surrender?'
Shakir	Say: It is only revealed to me that your Allah is one Allah; will you then submit?
Sarwar	Say, "It is revealed to me that there is only one Lord. Will you then submit yourselves to His will?".
Khalifa	Proclaim, "I have been given divine inspiration that your god is one god. Will you then submit?"
Hilali/Khan	Say (O Muhammad SAW): "It is revealed to me that your Ilah (God) is only one Ilah (God - Allah). Will you then submit to His Will (become Muslims and stop worshipping others besides Allah)?"
H/K/Saheeh	Say, It is only revealed to me that your god is but one God; so will you be Muslims [in submission to Him]?
Malik	Tell them: "It has been revealed to me that your God is One God - will you then become Muslims?"[108]
QXP	Say, "It has been revealed to me that your God is One God. Will you then surrender to Him?"
Maulana Ali	Say: It is only revealed to me that your God is one God: will you then submit?
Free Minds	Say: "It is inspired to me that your god is but One god, so will you surrender to Him?"
Qaribullah	Say: 'It is revealed to me that your God is One God, do you then surrender? '

George Sale	Say, no other hath been revealed unto me, than that your God is one God: Will ye therefore be resigned unto Him?
JM Rodwell	SAY: Verily it hath been revealed to me that your God is one God; are ye then resigned to Him? (Muslims.)

Asad	Say: "It has but been revealed unto me [Cf. the first sentence of verse 45 of this surah. This stress on divine revelation as the only source of the Prophet's knowledge referred to in the sequence is expressed, in Arabic, by means of the restrictive particle innama.] that your God is the One and Only God: will you, then, surrender yourselves unto Him?"

al-Anbiya' 021:109

‏21:109 فان تولوا فقل اذنتكم على سواء وان ادري اقريب ام بعيد ماتوعدون

Transliteration	Fa-in tawallaw faqul athantukum AAala sawa-in wa-in adree aqareebun am baAAeedun ma tooAAadoona
Literal	So if they turned away , so say: "I informed you on equality/straightness , and I do not know is what you are being promised, near/close, or distant/far?"

Yusuf Ali	But if they turn back, Say: "I have proclaimed the Message to you all alike and in truth; but I know not whether that which ye are promised is near or far.
Pickthal	But if they are averse, then say: I have warned you all alike, although I know not whether nigh or far is that which ye are promised.
Arberry	Then, if they should turn their backs, say: 'I have proclaimed to you all equally, even though I know not whether near or far is that you are promised.'
Shakir	But if they turn back, say: I have given you warning in fairness and I do not know whether what you are threatened with is near or far;
Sarwar	If they turn away, tell them, "I have warned every one of you equally. I do not know when the torment which you have to suffer will take place.
Khalifa	If they turn away, then say, "I have warned you sufficiently, and I have no idea how soon or late (the retribution) will come to you.
Hilali/Khan	But if they (disbelievers, idolaters, Jews, Christians, polytheists, etc.) turn away (from Islamic Monotheism) say (to them O Muhammad SAW): "I give you a notice (of war as) to be known to us all alike. And I know not whether that which you are promised (i.e. the torment or the Day of Resurrection) is near or far."
H/K/Saheeh	But if they turn away, then say, I have announced to [all of] you equally. And I know not whether near or far is that which you are promised.
Malik	If they give no heed, tell them: "I have warned you all alike in complete fairness; now I do not know whether what you are threatened with is near or far.[109]
QXP	If they still turn away, then say, "I have conveyed the Message to all of you alike. But I do not know whether near or far is that which you are promised."
Maulana Ali	But if they turn back, say: I have warned you in fairness, and I know not whether that which you are promised is near or far.
Free Minds	So if they turn away, then Say: "I have given you notice sufficiently, and I do not know if what you are promised is near or far."
Qaribullah	If they turn back, say: 'I have warned you all alike, though I cannot tell whether what you are promised is imminent or distant.

George Sale	But if they turn their backs to the confession of God's unity, say, I proclaim war against you all equally: But I know not whether that which ye are theatened with be nigh, or whether it be far distant.
JM Rodwell	But if they turn their backs, then SAY: I have warned you all alike; but I know not whether that with which ye are threatened be nigh or distant.

Asad	But if they turn away, say: "I have proclaimed this in equity unto all of you alike; [The expression ala sawa (lit., "in an equitable manner') comprises in this context two distinct concepts: that of fairness as regards the clarity and unambiguity of the above announcement, as well as of equality, implying that it is being made to all human beings alike; hence my composite rendering of this phrase.] but I do not know whether that [judgment] which you are promised [by God] is near or far [in time].

al-Anbiya' 021:110

‏21:110 انه يعلم الجهر من القول ويعلم ماتكتمون

Transliteration	Innahu yaAAlamu aljahra mina alqawli wayaAAlamu ma taktumoona
Literal	That He truly knows the publicized/declared from the saying/opinion and belief , and He knows what you hide/conceal .

Yusuf Ali	"It is He Who knows what is open in speech and what ye hide (in your hearts).
Pickthal	Lo! He knoweth that which is said openly, and that which ye conceal.
Arberry	Surely He knows what is spoken aloud and He knows what you hide.
Shakir	Surely He knows what is spoken openly and He knows what you hide;
Sarwar	God knows well all that is spoken aloud and all that you hide.
Khalifa	"He is fully aware of your public utterances, and He is fully aware of everything you conceal.
Hilali/Khan	(Say O Muhammad SAW) Verily, He (Allah) knows that which is spoken aloud (openly) and that which you conceal.
H/K/Saheeh	Indeed, He knows what is declared of speech, and He knows what you conceal.
Malik	It is He Who knows your spoken words and hidden thoughts.[110]
QXP	Verily, He knows all that is said openly, just as He knows all that you conceal.
Maulana Ali	Surely He knows what is spoken openly and He knows what you hide.
Free Minds	"He knows that which is spoken publicly and He knows that which you keep secret."
Qaribullah	He knows your spoken words and what you hide.

George Sale	Verily God knoweth the discourse which is spoken in public; and He also knoweth that which ye hold in private.
JM Rodwell	God truly knoweth what is spoken aloud, and He also knoweth that which ye hide.

Asad	"Verily, He knows all that is said openly, just as He [alone] knows all that you would conceal.

al-Anbiya' 021:111

‏21:111 وان ادري لعله فتنة لكم ومتاع الى حين

Transliteration	Wa-in adree laAAallahu fitnatun lakum wamataAAun ila heenin
Literal	And I do not know, maybe/perhaps it (is) a test/seduction for you and enjoyment to a time/period of time .

Yusuf Ali	"I know not but that it may be a trial for you, and a grant of (worldly) livelihood (to you) for a time."
Pickthal	And I know not but that this may be a trial for you, and enjoyment for a while.
Arberry	I know not; haply it is a trial for you and an enjoyment for a time.
Shakir	And I do not know if this may be a trial for you and a provision till a time.
Sarwar	I do not know (why God has commanded me to warn you of the torment). Perhaps it is a trial for you and a respite for an appointed time".
Khalifa	"For all that I know, this world is a test for you, and a temporary enjoyment."
Hilali/Khan	And I know not, perhaps it may be a trial for you, and an enjoyment for a while.
H/K/Saheeh	And I know not; perhaps it is a trial for you and enjoyment for a time.
Malik	I do not know whether this delay is a trial for you or you are being given respite for an appointed time."[111]
QXP	And I know not whether this interval is a test for you or the merciful period of Respite."
Maulana Ali	And I know not if this may be a trial for you and a provision till a time.
Free Minds	"And for all I know, it may be a test for you and an enjoyment for a while."
Qaribullah	And I do not know if this is a trial for you and an enjoyment for a time. '

George Sale	I know not but peradventure the respite granted you is for a trial of you; and that ye may enjoy the prosperity of this world for a time.
JM Rodwell	And I know not whether haply this delay be not for your trial, and that ye may enjoy yourselves for a time.

Asad	But [as for me,] I do not know whether, perchance, this [delay in God's judgment] is but a trial for you, and a [merciful] respite for a while." [Lit., "enjoyment [of life] for a while": i.e., a chance, mercifully granted by God, to attain to faith.]

al-Anbiya' 021:112

‏21:112 قال رب احكم بالحق وربنا الرحمن المستعان على ماتصفون

Transliteration	Qala rabbi ohkum bialhaqqi warabbuna alrrahmanu almustaAAanu AAala ma tasifoona
Literal	Say: "My Lord, judge/rule with the correct/truth , and our Lord (is) the merciful, the seeked help/assistance from , on (about) what you describe/categorize."229

Yusuf Ali	Say: "O my Lord! judge Thou in truth!" "Our Lord Most Gracious is the One Whose assistance should be sought against the blasphemies ye utter!"
Pickthal	He saith: My Lord! Judge Thou with truth. Our Lord is the Beneficent, Whose help is to be implored against that which ye ascribe (unto Him).
Arberry	He said: 'My Lord, judge Thou with truth! And our Lord is the All-merciful; His succour is ever to be sought against that you describe.'
Shakir	He said: O my Lord! judge Thou with truth; and our Lord is the Beneficent Allah, Whose help is sought against what you ascribe (to Him).
Sarwar	He also said, "Lord, judge (us) with Truth. Our Lord is the Beneficent One whose help I ask against the blasphemies you say about Him".
Khalifa	Say, "My Lord, Your judgment is the absolute justice. Our Lord is the Most Gracious; only His help is sought in the face of your claims."
Hilali/Khan	He (Muhammad SAW) said:"My Lord! Judge You in truth! Our Lord is the Most Beneficent, Whose Help is to be sought against that which you attribute (unto Allah that He has offspring, and unto Muhammad SAW that he is a sorcerer, and unto the Quran that it is poetry, etc.)!"
H/K/Saheeh	[The Prophet] has said, My Lord, judge [between us] in truth. And our Lord is the Most Merciful, the one whose help is sought against that which you describe.
Malik	Finally the Prophet said: "O Lord! Pass Your Judgment with fairness. And O People! Our Lord is most Compassionate, Whose help we seek against the blasphemies you utter."[112]
QXP	Say, "My Lord! Help us establish Your Rule." And, "Our Lord is the Beneficent Whose help is sought against whatever falsehood you ever ascribe to Him."
Maulana Ali	He said: My Lord, judge Thou with truth. And Our Lord is the Beneficent, Whose help is sought against what you ascribe (to Him).
Free Minds	He said: "My Lord, judge with truth. And our Lord, the Almighty, is sought for what you describe."
Qaribullah	He said: 'My Lord, judge in truth. Our Lord is the Merciful whose help is ever to be sought against what you describe. '

George Sale	Say, Lord, judge between me and my adversaries with truth. Our Lord is the Merciful; whose assistance is to be implored against the blasphemies and calumnies which ye utter.
JM Rodwell	My Lord saith: Judge ye with truth; for our Lord is the God of Mercy-whose help is to be sought against what ye utter.

Asad	Say: [See note on verse 4 of this surah.] "O my Sustainer! Judge Thou in truth!" - and [say]: "Our Sustainer is the Most GGracious, the One whose aid is ever to be sought against all your [attempts at] defining [Him]!" [Lit., "against (ala) all that you attribute [to Him] by way of description" or "of definition" (see note on the last sentence of 6:100): implying that only God's grace can save man from the blasphemous attempts - prompted by his inherent weakness - to bring God "closer" to his own, human understanding by means of humanly-conceived "definitions" of Him who is transcendent, infinite and unfathomable.]

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