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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


al-Anbiya' 021:001

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


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

Yusuf AliCloser and closer to mankind comes their Reckoning: yet they heed not and they turn away.
PickthalTheir 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;
ShakirTheir reckoning has drawn near to men, and in heedlessness are they turning aside.
SarwarThe people's day of reckoning is drawing closer, yet they are heedlessly neglectful.
KhalifaFast approaching is the reckoning for the people, but they are oblivious, averse.
Hilali/KhanDraws 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.
MalikThe Day of Accountability for mankind is getting closer and closer, yet they are heedless and are turning away from the admonition.[1]
QXPCloser draws to people the time of their reckoning, and yet they turn away stubbornly heedless of it.
Maulana AliTheir reckoning draw nigh to men, and they turn away in heedlessness.
Free MindsThe 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 SaleThe 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 RodwellTHIS people's reckoning hath drawn nigh, yet, sunk in carelessness, they turn aside.

AsadCLOSER 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


TransliterationMa ya/teehim min thikrin min rabbihim muhdathin illa istamaAAoohu wahum yalAAaboona
LiteralNone 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 AliNever comes (aught) to them of a renewed Message from their Lord, but they listen to it as in jest,-
PickthalNever 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,
ShakirThere comes not to them a new reminder from their Lord but they hear it while they sport,
SarwarWhenever a new revelation comes to them from their Lord, they listen to it in a playful manner,
KhalifaWhen a proof comes to them from their Lord, that is new, they listen to it heedlessly.
Hilali/KhanComes 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/SaheehNo mention comes to them anew from their Lord except that they listen to it while they are at play
MalikThey listen with ridicule to each fresh warning that comes to them from their Lord and remain engaged in the sports.[2]
QXPWhenever a new Reminder comes to them from their Lord, they listen to it with playful amusement. (26:5).
Maulana AliThere comes not to them a new Reminder from their Lord but they hear it while they sport,
Free MindsWhen 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 SaleNo admonition cometh unto them from their Lord, being lately revealed in the Koran, but when they hear it, they turn it to sport:
JM RodwellEvery fresh warning that cometh to them from their Lord they only hear to mock it,-

AsadWhenever 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


TransliterationLahiyatan quloobuhum waasarroo alnnajwa allatheena thalamoo hal hatha illa basharun mithlukum afata/toona alssihra waantum tubsiroona
LiteralTheir 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 AliTheir 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?"
PickthalWith 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?'
ShakirTheir 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?
Sarwarand 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?"
KhalifaTheir 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/KhanWith 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/SaheehWith 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]?
MalikTheir 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]
QXPWith 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 AliTheir 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 MindsTheir 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 SaleTheir 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 RodwellTheir 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?"

Asadtheir 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


TransliterationQala rabbee yaAAlamu alqawla fee alssama-i waal-ardi wahuwa alssameeAAu alAAaleemu
LiteralHe 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 AliSay: "My Lord knoweth (every) word (spoken) in the heavens and on earth: He is the One that heareth and knoweth (all things)."
PickthalHe 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.'
ShakirHe said: My Lord knows what is spoken in the heaven and the earth, and He is the Hearing, the Knowing.
SarwarThe 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 ".
KhalifaHe said, "My Lord knows every thought in the heaven and the earth. He is the Hearer, the Omniscient."
Hilali/KhanHe (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/SaheehThe Prophet said, My Lord knows whatever is said throughout the heaven and earth, and He is the Hearing, the Knowing.
MalikTell 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]
QXPThe Prophet said, "My Lord knows every word that is spoken in the High and the Low. He is the Hearer, the Knower."
Maulana AliHe said: My Lord knows (every) utterance in the heaven and the earth, and He is the Hearer, the Knower.
Free MindsHe 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 SaleSay, my Lord knoweth whatever is spoken in heaven and on earth: It is He who heareth and knoweth.
JM RodwellSAY: "My Lord knoweth what is spoken in the heaven and on the earth: He is the Hearer, the Knower."

AsadSay: [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


TransliterationBal qaloo adghathu ahlamin bali iftarahu bal huwa shaAAirun falya/tina bi-ayatin kama orsila al-awwaloona
LiteralBut 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!"
PickthalNay, 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.'
ShakirNay! 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).
SarwarThey 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."
KhalifaThey 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/KhanNay, 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/SaheehBut 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].
MalikRather, 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 AliNay, 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 MindsThey 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 SaleBut 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 RodwellNay, 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


TransliterationMa amanat qablahum min qaryatin ahlaknaha afahum yu/minoona
LiteralNone 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?
PickthalNot 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?
ShakirThere did not believe before them any town which We destroyed, will they then believe?
SarwarThe people of the town whom We had destroyed also had no faith. Will these people then believe in God?.
KhalifaWe never annihilated a believing community in the past. Are these people believers?
Hilali/KhanNot one of the towns (populations), of those which We destroyed, believed before them (though We sent them signs), will they then believe?
H/K/SaheehNot a [single] city which We destroyed believed before them, so will they believe?
MalikThe 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]
QXPNot one of the communities before them which Our Law destroyed, believed (in their Messengers). Will these, then, believe?
Maulana AliNot a town believed before them which We destroyed: will they then believe?
Free MindsNone 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 SaleNone 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 RodwellBefore their time, none of the cities which we have destroyed, believed: will these men, then, believe?

AsadNot 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


TransliterationWama arsalna qablaka illa rijalan noohee ilayhim fais-aloo ahla alththikri in kuntum la taAAlamoona
LiteralAnd 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 AliBefore 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.
PickthalAnd 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 --
ShakirAnd 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
SarwarThe 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.
KhalifaWe did not send before you except men whom we inspired. Ask those who know the scripture, if you do not know.
Hilali/KhanAnd 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/SaheehAnd 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.
MalikThe 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 AliAnd 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 MindsAnd 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 SaleWe 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 RodwellAnd 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.

AsadFor [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


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

Yusuf AliNor did We give them bodies that ate no food, nor were they exempt from death.
PickthalWe 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;
ShakirAnd We did not make them bodies not eating the food, and they were not to abide (forever).
SarwarWe had not made them such bodies that would not eat any food nor were they immortal.
KhalifaWe did not give them bodies that did not eat, nor were they immortal.
Hilali/KhanAnd We did not create them (the Messengers, with) bodies that ate not food, nor were they immortals,
H/K/SaheehAnd We did not make the prophets forms not eating food, nor were they immortal [on earth].
MalikWe did not give them bodies which could survive without food, nor were they immortal.[8]
QXPWe gave them not bodies that won't require food, nor were they immortal.
Maulana AliNor did We give them bodies not eating food, nor did they abide.
Free MindsAnd 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 SaleWe gave them not a body which could be supported without their eating food; neither were they immortal.
JM RodwellWe gave them not bodies which could dispense with food: and they were not to live for ever.

Asadand 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


TransliterationThumma sadaqnahumu alwaAAda faanjaynahum waman nashao waahlakna almusrifeena
LiteralThen 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 AliIn 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.
PickthalThen 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.
ShakirThen We made Our promise good to them, so We delivered them and those whom We pleased, and We destroyed the ex
SarwarOur promise to them came true and We saved them and those whom We wanted, but destroyed the unjust people.
KhalifaWe fulfilled our promise to them; we saved them together with whomever we willed, and annihilated the transgressors.
Hilali/KhanThen 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/SaheehThen We fulfilled for them the promise, and We saved them and whom We willed and destroyed the transgressors.
MalikThen We fulfilled Our promise with them: We saved them and those whom We pleased, and destroyed the transgressors.[9]
QXPWe 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 AliThen We made Our promise good to them; so We delivered them and whom We pleased, and We destroyed the extravagant.
Free MindsThen 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 SaleBut We made good our promise unto them: Wherefore We delivered them, and those whom We pleased; but We destroyed the exorbitant transgressors.
JM RodwellThen made we good our promise to them; and we delivered them and whom we pleased, and we destroyed the transgressors.

AsadIn 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


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

Yusuf AliWe have revealed for you (O men!) a book in which is a Message for you: will ye not then understand?
PickthalNow 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?
ShakirCertainly We have revealed to you a Book in which is your good remembrance; what! do you not then understand?
SarwarWe have sent a Book, (the Quran), which is an honor for you. Will you then not understand?.
KhalifaWe have sent down to you a scripture containing your message. Do you not understand?
Hilali/KhanIndeed, 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/SaheehWe have certainly sent down to you a Book in which is your mention. Then will you not reason?
MalikNow, 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]
QXPO 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 AliCertainly We have revealed to you a Book which will give you eminence. Do you not then understand?
Free MindsWe 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 SaleNow 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 RodwellAnd 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


TransliterationWakam qasamna min qaryatin kanat thalimatan waansha/na baAAdaha qawman akhareena
LiteralAnd 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 AliHow many were the populations We utterly destroyed because of their iniquities, setting up in their places other peoples?
PickthalHow 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!
ShakirAnd how many a town which was iniquitous did We demolish, and We raised up after it another people!
SarwarHow many unjust towns did We destroy and replace them with other nations?.
KhalifaMany a community we terminated because of their transgression, and we substituted other people in their place.
Hilali/KhanHow many a town (community), that were wrong-doers, have We destroyed, and raised up after them another people!
H/K/SaheehAnd how many a city which was unjust have We shattered and produced after it another people.
MalikHow many nations We have destroyed because of their iniquities and replaced them by other nations![11]
QXPOur Law of Requital has dashed into fragments many nations because of their unjust systems and We replaced them with other people.
Maulana AliAnd how many a town which was iniquitous did We demolish, and We raised up after it another people!
Free MindsAnd 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 SaleAnd how many cities have We overthrown, which were ungodly; and caused other nations to rise up after them?
JM RodwellAnd how many a guilty city have we broken down, and raised up after it other peoples:

AsadFor, 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


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

Yusuf AliYet, when they felt Our Punishment (coming), behold, they (tried to) flee from it.
PickthalAnd, when they felt Our might, behold them fleeing from it!
Arberry Then, when they perceived Our might, behold, they ran headlong out of it.
ShakirSo when they felt Our punishment, lo! they began to fly
SarwarWhen they found Our torment approaching them they started to run away from the town.
KhalifaWhen our requital came to pass, they started to run.
Hilali/KhanThen, when they perceived (saw) Our Torment (coming), behold, they (tried to) flee from it.
H/K/SaheehAnd when its inhabitants perceived Our punishment, at once they fled from it.
MalikWhen they felt that Our punishment was coming, they took to their heels and fled.[12]
QXPAnd as soon as they began feeling Our Mighty Requital, behold them fleeing from it! (7:182), (16:26).
Maulana AliSo when they felt Our might, lo! they began to flee from it.
Free MindsSo 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 SaleAnd when they felt our severe vengeance, behold, they fled swiftly from those cities.
JM RodwellAnd when they felt our vengeance, lo! they fled from it.

AsadAnd [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


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

Yusuf AliFlee 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.'
ShakirDo 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.
SarwarWe told them, "Do not run away. Come back to your luxuries and your houses so that you can be questioned".
KhalifaDo not run, and come back to your luxuries and your mansions, for you must be held accountable.
Hilali/KhanFlee 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 — perhaps you will be questioned.
MalikThey 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 AliFlee 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 SaleAnd 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 RodwellFlee 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


TransliterationQaloo ya waylana inna kunna thalimeena
LiteralThey said: "Oh our calam ity that we, we were unjust/oppressive."

Yusuf AliThey said: "Ah! woe to us! We were indeed wrong-doers!"
PickthalThey cried: Alas for us! we were wrong-doers.
Arberry They said, 'Alas for us! We have been evildoers.'
ShakirThey said: O woe to us! surely we were unjust.
SarwarThey said, "Woe to us! We have been unjust".
KhalifaThey said, "Woe to us. We were really wicked."
Hilali/KhanThey cried: "Woe to us! Certainly! We have been Zalimoon (polytheists, wrong-doers and disbelievers in the Oneness of Allah, etc.)."
H/K/SaheehThey said, O woe to us! Indeed, we were wrongdoers.
MalikThey replied: "Woe to us! Indeed we were wrongdoers."[14]
QXPThey said, "Ah! Woe to us! We did indeed wrong others and ourselves."
Maulana AliThey said: O woe to us! Surely we were unjust.
Free MindsThey said: "Woe to us, we have been wicked!"
Qaribullah They said: 'Alas for us we were harmdoers! '

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

AsadAnd 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


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

Yusuf AliAnd that cry of theirs ceased not, till We made them as a field that is mown, as ashes silent and quenched.
PickthalAnd 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.
ShakirAnd this ceased not to be their cry till We made them cut
SarwarSuch was what they continued to say until We mowed them down and made them completely extinct.
KhalifaThis continued to be their proclamation, until we completely wiped them out.
Hilali/KhanAnd that cry of theirs ceased not, till We made them as a field that is reaped, extinct (dead).
H/K/SaheehAnd that declaration of theirs did not cease until We made them [as] a harvest [mowed down], extinguished [like a fire].
MalikThey kept on repeating that statement till We mowed them down, leaving no spark of life in them.[15]
QXPAnd that cry of theirs did not cease until We made them as a field mown down, as silent as ashes. (36:28).
Maulana AliAnd this cry of theirs ceased not till We made them cut off, extinct.
Free MindsSo 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 SaleAnd this their lamentation ceased not, until we had rendered them like corn which is mowen down, and utterly extinct.
JM RodwellAnd this ceased not to be their cry, until we made them like reaped corn, extinct.

AsadAnd 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


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

Yusuf AliNot for (idle) sport did We create the heavens and the earth and all that is between!
PickthalWe 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;
ShakirAnd We did not create the heaven and the earth and what is between them for sport.
SarwarWe did not create the heavens and the earth just for fun.
KhalifaWe did not create the heavens and the earth, and everything between them just for amusement.
Hilali/KhanWe created not the heavens and the earth and all that is between them for a (mere) play .
H/K/SaheehAnd We did not create the heaven and earth and that between them in play.
MalikOur creation of the heavens and the earth and all that lies between them is not a game.[16]
QXPWe did not create the heavens and the earth and all that is between them without Purpose. (11:7), (45:22), (53:31).
Maulana AliAnd We created not the heaven and the earth and what is between them for sport.
Free MindsAnd 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 SaleWe created not the heavens and the earth, and that which is between them, by way of sport.
JM RodwellWe created not the heaven and the earth, and what is between them, for sport:

AsadAND [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


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

Yusuf AliIf 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)!
PickthalIf 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.
ShakirHad We wished to make a diversion, We would have made it from before Ourselves: by no means would We do (it).
SarwarHad We wanted to play games, We could have certainly done so with things at hand.
KhalifaIf we needed amusement, we could have initiated it without any of this, if that is what we wanted to do.
Hilali/KhanHad 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/SaheehHad We intended to take a diversion, We could have taken it from [what is] with Us — if [indeed] We were to do so.
MalikHad 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]
QXPIf We had wished to find a pastime, We could have found it in Our Presence, if such had been Our Will at all!
Maulana AliHad We wished to take a pastime, We would have taken it from before Ourselves; by no means would We do (so).
Free MindsIf 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 SaleIf 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 RodwellHad 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


TransliterationBal naqthifu bialhaqqi AAala albatili fayadmaghuhu fa-itha huwa zahiqun walakumu alwaylu mimma tasifoona
LiteralRather 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 AliNay, 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).
PickthalNay, 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!
ShakirNay! 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;
SarwarWe 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!
KhalifaInstead, it is our plan to support the truth against falsehood, in order to defeat it. Woe to you for the utterances you utter.
Hilali/KhanNay, 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/SaheehRather, We dash the truth upon falsehood, and it destroys it, and thereupon it departs. And for you is destruction from that which you describe.
MalikNay! 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]
QXPNay, 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 AliNay, 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 MindsNo, 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 SaleBut 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 RodwellNay, 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!

AsadNay, 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


TransliterationWalahu man fee alssamawati waal-ardi waman AAindahu la yastakbiroona AAan AAibadatihi wala yastahsiroona
LiteralAnd 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 AliTo 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):
PickthalUnto 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,
ShakirAnd 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.
SarwarTo 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.
KhalifaTo 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/KhanTo 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/SaheehTo 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.
MalikTo 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]
QXPUnto 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 AliAnd 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 MindsAnd 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 SaleSince 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 RodwellAll 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:

Asadfor, 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


TransliterationYusabbihoona allayla waalnnahara la yafturoona
LiteralThey praise/glorify (during) the night and the daytime, they do not subside/abate .

Yusuf AliThey celebrate His praises night and day, nor do they ever flag or intermit.
PickthalThey glorify (Him) night and day; they flag not.
Arberry glorifying Him by night and in the daytime and never failing.
ShakirThey glorify (Him) by night and day; they are never languid.
SarwarThey glorify Him day and night without fail.
KhalifaThey glorify night and day, without ever tiring.
Hilali/KhanThey (i.e. the angels) glorify His Praises night and day, (and) they never slacken (to do so).
H/K/SaheehThey exalt [Him] night and day [and] do not slacken.
MalikThey glorify Him night and day; and do not pause.[20]
QXPThey (extol His Glory) strive night and day towards the fulfillment of His plan and do not pause.
Maulana AliThey glorify (Him) night and day: they flag not.
Free MindsThey 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 SaleThey praise Him night and day: They faint not.
JM RodwellThey praise Him night and day: they rest not.

Asadthey 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


TransliterationAmi ittakhathoo alihatan mina al-ardi hum yunshiroona
LiteralOr they took/received gods from the earth/Planet Earth, they are reviving/resurrecting.

Yusuf AliOr have they taken (for worship) gods from the earth who can raise (the dead)?
PickthalOr 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?
ShakirOr have they taken gods from the earth who raise (the dead).
SarwarHave they chosen deities from earth? Can such deities give life to anyone?.
KhalifaHave they found gods on earth who can create?
Hilali/KhanOr have they taken (for worship) aliha (gods) from the earth who raise the dead?
H/K/SaheehOr have men taken for themselves gods from the earth who resurrect [the dead]?
MalikHave the earthly deities, that they have taken for worship, the power to raise the dead?[21]
QXPAnd yet, some people choose 'gods' from the earth thinking that systems devised by them can make the humanity rise.
Maulana AliOr have they taken gods from the earth who give life?
Free MindsOr have they taken gods from the Earth who can resurrect?
Qaribullah Or, have they taken earthly gods who revive the dead?

George SaleHave they taken gods from the earth? Shall they raise the dead to life?
JM RodwellHave they taken gods from the earth who can quicken the dead?

AsadAnd 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


TransliterationLaw kana feehima alihatun illa Allahu lafasadata fasubhana Allahi rabbi alAAarshi AAamma yasifoona
LiteralIf (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 AliIf 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!
PickthalIf 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!
ShakirIf 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).
SarwarHad 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.
KhalifaIf 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/KhanHad 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/SaheehHad 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.
MalikIf 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]
QXPIf 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 AliIf 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 MindsIf 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 SaleIf 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 RodwellHad 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!

Asadhad 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


TransliterationLa 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 AliHe cannot be questioned for His acts, but they will be questioned (for theirs).
PickthalHe 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.
ShakirHe cannot be questioned concerning what He does and they shall be questioned.
SarwarHe will not be questioned about anything He does, but all people will be questioned about their deeds.
KhalifaHe is never to be asked about anything He does, while all others are questioned.
Hilali/KhanHe cannot be questioned as to what He does, while they will be questioned.
H/K/SaheehHe is not questioned about what He does, but they will be questioned.
MalikHe 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 AliHe cannot be questioned as to what He does, and they will be questioned.
Free MindsHe 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 SaleNo account shall be demanded of Him for what He shall do; but an account shall be demanded of them.
JM RodwellHe shall not be asked of his doings, but they shall be asked.

AsadHe 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


TransliterationAmi ittakhathoo min doonihi alihatan qul hatoo burhanakum hatha thikru man maAAiya wathikru man qablee bal aktharuhum la yaAAlamoona alhaqqa fahum muAAridoona
LiteralOr 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 AliOr 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.
PickthalOr 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.
ShakirOr, 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.
SarwarHave 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).
KhalifaHave 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/KhanOr 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/SaheehOr 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.
MalikEven 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]
QXPAnd 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 AliOr, 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 MindsOr 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 SaleHave 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 RodwellHave 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.

Asadand 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


TransliterationWama arsalna min qablika min rasoolin illa noohee ilayhi annahu la ilaha illa ana faoAAbudooni
LiteralAnd 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 AliNot 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.
PickthalAnd 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.'
ShakirAnd We did not send before you any messenger but We revealed to him that there is no god but Me, therefore serve Me.
SarwarTo all the Messengers that were sent before you We revealed that I am the only God to be worshipped.
KhalifaWe did not send any messenger before you except with the inspiration: "There is no god except Me; you shall worship Me alone."
Hilali/KhanAnd 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/SaheehAnd We sent not before you any messenger except that We revealed to him that, There is no deity except Me, so worship Me.
MalikThe 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]
QXPWe sent no Messenger before you without having revealed to him, "There is no god but Me, therefore you shall worship Me alone."
Maulana AliAnd We sent no messenger before thee but We revealed to him that there is no God but Me, so serve Me.
Free MindsAnd 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 SaleWe have sent no Apostle before thee, but We revealed unto him that there is no god besides my self: Wherefore serve Me.
JM RodwellNo apostle have we sent before thee to whom we did not reveal that "Verily there is no God beside me: therefore worship me."

Asadand [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


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

Yusuf AliAnd they say: "(Allah) Most Gracious has begotten offspring." Glory to Him! they are (but) servants raised to honour.
PickthalAnd 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
ShakirAnd they say: The Beneficent Allah has taken to Himself a ! son. Glory be to Him. Nay! they are honored servants
SarwarThey 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.
KhalifaYet, they said, "The Most Gracious has begotten a son!" Glory be to Him. All (messengers) are (His) honored servants.
Hilali/KhanAnd 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/SaheehAnd they say, The Most Merciful has taken a son. Exalted is He! Rather, they are [but] honored servants.
MalikIn 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]
QXPAnd 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 AliAnd they say: The Beneficent has taken to Himself a son. Glory be to Him! Nay, they are honoured servants --
Free MindsAnd 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 SaleThey say, the Merciful hath begotten issue; and the angels are his daughters. God forbid! They are his honoured servants:
JM RodwellYet they say, "The God of Mercy hath begotten issue from the angels." Glory be to Him! Nay, they are but His honoured servants:

AsadAnd [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


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

Yusuf AliThey speak not before He speaks, and they act (in all things) by His Command.
PickthalThey speak not until He hath spoken, and they act by His command.
Arberry that outstrip Him not in speech, and perform as He commands.
ShakirThey do not precede Him in speech and (only) according to His commandment do they act.
SarwarThese servants do not speak before He speaks. They simply act according to His orders.
KhalifaThey never speak on their own, and they strictly follow His commands.
Hilali/KhanThey speak not until He has spoken, and they act on His Command.
H/K/SaheehThey cannot precede Him in word, and they act by His command.
MalikThey do not precede Him in speaking and they act according to His commandment.[27]
QXPThey exceed not what He has spoken to them, and they act by His Command.
Maulana AliThey speak not before He speaks, and according to his command they act.
Free MindsThey 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 SaleThey prevent Him not in any thing which they say; and they execute his command.
JM RodwellThey speak not till He hath spoken; and they do His bidding.

Asadthey 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


TransliterationYaAAlamu ma bayna aydeehim wama khalfahum wala yashfaAAoona illa limani irtada wahum min khashyatihi mushfiqoona
LiteralHe 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 AliHe 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).
PickthalHe 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.
ShakirHe 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.
SarwarHe 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).
KhalifaHe 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/KhanHe 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/SaheehHe 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.
MalikHe 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]
QXPHe 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 AliHe 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 MindsHe 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 SaleHe 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 RodwellHe knoweth what is before them and what is behind them; and no plea shall they offer

AsadHe 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


TransliterationWaman yaqul minhum innee ilahun min doonihi fathalika najzeehi jahannama kathalika najzee alththalimeena
LiteralAnd 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 AliIf 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.
PickthalAnd 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.
ShakirAnd 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.
SarwarThe 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.
KhalifaIf any of them claims to be a god beside Him, we requite him with Hell; we thus requite the wicked.
Hilali/KhanAnd 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/SaheehAnd whoever of them should say, Indeed, I am a god besides Him — that one We would recompense with Hell. Thus do We recompense the wrongdoers.
MalikIf 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]
QXPAny person who claims, "Behold, I have divine powers beside Him," We reward him with Hell. Thus We repay the wrongdoers.
Maulana AliAnd whoever of them should say, I am a god besides Him, such a one We recompense with hell. Thus We reward the unjust.
Free MindsAnd 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 SaleWhoever 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 RodwellSave 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.

AsadAnd 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


TransliterationAwa lam yara allatheena kafaroo anna alssamawati waal-arda kanata ratqan fafataqnahuma wajaAAalna mina alma-i kulla shay-in hayyin afala yu/minoona
LiteralDid 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 AliDo 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?
PickthalHave 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?
ShakirDo 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?
SarwarHave 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?.
KhalifaDo 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/KhanHave 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/SaheehHave 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?
MalikHave 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]
QXPAre 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 AliDo 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 MindsDid 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 SaleDo 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 RodwellDo 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?

AsadARE, 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


TransliterationWajaAAalna fee al-ardi rawasiya an tameeda bihim wajaAAalna feeha fijajan subulan laAAallahum yahtadoona
LiteralAnd 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 AliAnd 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.
PickthalAnd 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;
ShakirAnd 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.
SarwarWe 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.
KhalifaAnd we placed on earth stabilizers, lest it tumbles with them, and we placed straight roads therein, that they may be guided.
Hilali/KhanAnd 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/SaheehAnd 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.
MalikAnd 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]
QXPAnd 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 AliAnd 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 MindsAnd 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 SaleAnd 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 RodwellAnd 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;

AsadAnd [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


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

Yusuf AliAnd We have made the heavens as a canopy well guarded: yet do they turn away from the Signs which these things (point to)!
PickthalAnd 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.
ShakirAnd We have made the heaven a guarded canopy and (yet) they turn aside from its signs.
SarwarWe made the sky above them as a well-guarded ceiling, but they have neglected the evidence (of Our existence) therein.
KhalifaAnd we rendered the sky a guarded ceiling. Yet, they are totally oblivious to all the portents therein.
Hilali/KhanAnd 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/SaheehAnd We made the sky a protected ceiling, but they, from its signs, are turning away.
MalikAnd We have made the sky a safe canopy: yet they are heedless to these signs.[32]
QXPAnd 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 AliAnd We have made the heaven a guarded canopy; yet they turn away from its signs.
Free MindsAnd 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 SaleAnd 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 RodwellAnd we made the heaven a roof strongly upholden; yet turn they away from its signs.

Asadand [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


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

Yusuf AliIt 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.
PickthalAnd 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.
ShakirAnd 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.
SarwarIt is God who has created the night, the day, the Sun, and Moon and has made them swim in a certain orbit.
KhalifaAnd He is the One who created the night and the day, and the sun and the moon; each floating in its own orbit.
Hilali/KhanAnd He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating.
H/K/SaheehAnd it is He who created the night and the day and the sun and the moon; all [heavenly bodies] in an orbit are swimming.
MalikHe 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]
QXPAnd He it is Who created the night and the day, and the sun and the moon. They swim along each in an orbit.
Maulana AliAnd He it is Who created the night and the day and the sun and the moon. All float in orbits.
Free MindsHe 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 SaleIt 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 RodwellAnd He it is who hath created the night and the day, and the sun and the moon, each moving swiftly in its sphere.

Asadand [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


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

Yusuf AliWe granted not to any man before thee permanent life (here): if then thou shouldst die, would they live permanently?
PickthalWe 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?
ShakirAnd We did not ordain abiding for any mortal before you. What! Then if you die, will they abide?
SarwarWe made no mortal before you immortal. Will they become immortal after you die?
KhalifaWe never decreed immortality for anyone before you; should you die, are they immortal?
Hilali/KhanAnd We granted not to any human being immortality before you (O Muhammad SAW), then if you die, would they live forever?
H/K/SaheehAnd We did not grant to any man before you eternity [on earth]; so if you die — would they be eternal?
MalikO 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 AliAnd We granted abiding for ever to no mortal before thee. If thou diest, will they abide?
Free MindsAnd 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 SaleWe have not granted unto any man before thee, eternal permanency in this world; if thou die therefore, will they be immortal?
JM RodwellAt no time have we granted to man a life that shall last for ever: if thou then die, shall they live for ever?

AsadAND [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


TransliterationKullu nafsin tha-iqatu almawti wanablookum bialshsharri waalkhayri fitnatan wa-ilayna turjaAAoona
LiteralEvery 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 AliEvery 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.
PickthalEvery 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.
ShakirEvery 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.
SarwarEvery 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.
KhalifaEvery person will taste death, after we put you to the test through adversity and prosperity, then to us you ultimately return.
Hilali/KhanEveryone 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/SaheehEvery soul will taste death. And We test you with evil and with good as trial; and to Us you will be returned.
MalikEvery 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]
QXPEvery 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 AliEvery soul must taste of death. And We test you by evil and good by way of trial. And to Us you are returned.
Free MindsEvery 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 SaleEvery 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 RodwellEvery 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.

AsadEvery 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


TransliterationWa-itha raaka allatheena kafaroo in yattakhithoonaka illa huzuwan ahatha allathee yathkuru alihatakum wahum bithikri alrrahmani hum kafiroona
LiteralAnd 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 AliWhen 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!
PickthalAnd 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.
ShakirAnd 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.
KhalifaWhen 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/KhanAnd 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/SaheehAnd 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.
MalikWhen 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 AliAnd 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 MindsAnd 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 SaleWhen 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 RodwellAnd 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.

AsadBut [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


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

Yusuf AliMan is a creature of haste: soon (enough) will I show you My Signs; then ye will not ask Me to hasten them!
PickthalMan 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.
ShakirMan is created of haste; now will I show to you My signs, therefore do not ask Me to hasten (them) on.
SarwarThe human being is created hasty. Tell them, "Do not be hasty, for God will soon show you the evidence of His existence".
KhalifaThe human being is impatient by nature. I will inevitably show you My signs; do not be in such a hurry.
Hilali/KhanMan 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/SaheehMan was created of haste. I will show you My signs, so do not impatiently urge Me.
MalikMan is a creature of haste (impatience). Soon I will show you My signs, therefore, you need not be impatient.[37]
QXPMan is a creature of haste. I will show you more and more of My signs, but ask Me not to hasten.
Maulana AliMan is created of haste. Soon will I show you My signs, so ask Me not to hasten them.
Free MindsMankind 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 SaleMan is created of precipitation. Hereafter will I shew you my signs, so that ye shall not wish them to be hastened.
JM RodwellMan, say they, "is made up of haste." But I will shew you my signs: desire them not then to be hastened.

AsadMan 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


TransliterationWayaqooloona mata hatha alwaAAdu in kuntum sadiqeena
LiteralAnd they say: "When (is) that the promise if you were truthful?"

Yusuf AliThey say: "When will this promise come to pass, if ye are telling the truth?"
PickthalAnd 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?'
ShakirAnd they say: When will this threat come to pass if you are truthful?
SarwarThey say, "When shall the Day of Judgment come to pass if you are true in your claim?".
KhalifaThey challenge: "Where is that (retribution), if you are truthful?"
Hilali/KhanAnd they say: "When will this promise (come to pass), if you are truthful."
H/K/SaheehAnd they say, When is this promise, if you should be truthful?
MalikThey ask: "When will this promise be fulfilled if you are telling the truth?"[38]
QXPAnd they say, "When will this promise be fulfilled, if you are men of truth?"
Maulana AliAnd they say: When will this threat come to pass, if you are truthful?
Free MindsAnd 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 SaleThey say, when will this threat be accomplished, if ye speak truth?
JM RodwellThey say, "When will this threat be made good? Tell us, if ye be men of truth?"

AsadBut 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


TransliterationLaw yaAAlamu allatheena kafaroo heena la yakuffoona AAan wujoohihimu alnnara wala AAan thuhoorihim wala hum yunsaroona
LiteralIf 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 AliIf 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!
PickthalIf 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!
ShakirHad 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.
SarwarWould that the unbelievers knew that no one would protect their faces and backs against the fire, nor they would be helped.
KhalifaIf 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/KhanIf 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/SaheehIf 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...
MalikThey 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]
QXPIf 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 AliIf 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 MindsIf 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 SaleIf 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 RodwellDid 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!

AsadIf 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


TransliterationBal ta/teehim baghtatan fatabhatuhum fala yastateeAAoona raddaha wala hum yuntharoona
LiteralBut 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 AliNay, 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.
PickthalNay, 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.
ShakirNay, 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.
SarwarThe fire will suddenly strike and confound them. They will not be able to repel it, nor will they be given any respite.
KhalifaIndeed, it will come to them suddenly, and they will be utterly stunned. They can neither avoid it, nor can they receive any respite.
Hilali/KhanNay, 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/SaheehRather, it will come to them unexpectedly and bewilder them, and they will not be able to repel it, nor will they be reprieved.
MalikNay, 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]
QXPNay, 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 AliNay, 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 MindsNo, 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 SaleBut 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 RodwellBut 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.

AsadNay, 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


TransliterationWalaqadi istuhzi-a birusulin min qablika fahaqa biallatheena sakhiroo minhum ma kanoo bihi yastahzi-oona
LiteralAnd 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 AliMocked were (many) messenger before thee; But their scoffers were hemmed in by the thing that they mocked.
PickthalMessengers 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.
ShakirAnd certainly messengers before you were scoffed at, then there befell those of them who scoffed that at which they had scoffed.
SarwarThey mocked the Messengers who were sent before you; thus, the torment which they had ridiculed encompassed them all.
KhalifaMessengers before you have been ridiculed, and, consequently, those who ridiculed them incurred the retribution for their ridiculing.
Hilali/KhanIndeed (many) Messengers were mocked before you (O Muhammad SAW), but the scoffers were surrounded by that, whereat they used to mock.
H/K/SaheehAnd already were messengers ridiculed before you, but those who mocked them were enveloped by what they used to ridicule.
MalikAs 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]
QXPIndeed, (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 AliAnd messengers before thee were indeed mocked, so there befell those of them who scoffed, that whereat they scoffed.
Free MindsAnd 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 SaleOther Apostles have been mocked before thee: But the punishment which they scoffed at, fell upon such of them as mocked.
JM RodwellOther apostles have been scoffed at before thee: but that doom at which they mocked encompassed the scoffers.

AsadAnd, 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


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

Yusuf AliSay: "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.
PickthalSay: 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.
ShakirSay: Who guards you by night and by day from the Beneficent Allah? Nay, they turn aside at the mention of their Lord.
SarwarAsk them, "Who can protect them from (the wrath of) the Beneficent God during the night and day?" Yet they are neglectful about their Lord.
KhalifaSay, "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/KhanSay: "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/SaheehSay, Who can protect you at night or by day from the Most Merciful? But they are, from the remembrance of their Lord, turning away.
MalikAsk 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]
QXPSay, "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 AliSay: Who guards you by night and by day from the Beneficent? Nay, they turn away at the mention of their Lord.
Free MindsSay: "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 SaleSay 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 RodwellSAY: Who shall protect you by night and by day from the God of Mercy? Yet turn they away from the warning of their Lord.

AsadSay: "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


TransliterationAm lahum alihatun tamnaAAuhum min doonina la yastateeAAoona nasra anfusihim wala hum minna yushaboona
LiteralOr (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 AliOr have they gods that can guard them from Us? They have no power to aid themselves, nor can they be defended from Us.
PickthalOr 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.
ShakirOr, have they gods who can defend them against Us? They shall not be able to assist themselves, nor shall they be defended from Us.
SarwarCan their gods protect them against Us? Their gods have no power even to help themselves, nor are they safe from Our retribution.
KhalifaDo 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/KhanOr 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/SaheehOr do they have gods to defend them other than Us? They are unable [even] to help themselves, nor can they be protected from Us.
MalikDo they have such gods who can defend them against Us? Their gods can neither help themselves nor can they protect themselves from Us.[43]
QXPDo 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 AliOr, have they gods who can defend them against Us? They cannot help themselves, nor can they be defended from Us.
Free MindsOr 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 SaleHave 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 RodwellHave 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.

AsadDo 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


TransliterationBal mattaAAna haola-i waabaahum hatta tala AAalayhimu alAAumuru afala yarawna anna na/tee al-arda nanqusuha min atrafiha afahumu alghaliboona
LiteralBut 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 AliNay, 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?
PickthalNay, 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?
ShakirNay, 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?
SarwarWe 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)?
KhalifaWe 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/KhanNay, 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/SaheehBut, [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?
MalikThe 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]
QXPNay, 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 AliNay, 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 MindsIt 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 SaleBut 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 RodwellYes! 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?

AsadNay, 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


TransliterationQul innama onthirukum bialwahyi wala yasmaAAu alssummu aldduAAaa itha ma yuntharoona
LiteralSay: "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 AliSay, "I do but warn you according to revelation": But the deaf will not hear the call, (even) when they are warned!
PickthalSay (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.
ShakirSay: 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.
KhalifaSay, "I am warning you in accordance with divine inspiration." However, the deaf cannot hear the call, when they are warned.
Hilali/KhanSay (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/SaheehSay, I only warn you by revelation. But the deaf do not hear the call when they are warned.
MalikTell them, "I am warning you on the authority of Revelation," but the deaf choose not to listen the call when they are warned![45]
QXPSay, "I warn you on the strength of Divine Revelation!" But the deaf to reason cannot hear the call, however often they are warned.
Maulana AliSay: I warn you only by revelation; and the deaf hear not the call when they are warned.
Free MindsSay: "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 SaleSay, I only preach unto you the revelation of God: But the deaf will not hear thy call, whenever they are preached unto.
JM RodwellSAY: I only warn you of what hath been revealed to me: but the deaf will not hear the call, whenever they are warned;

AsadSAY [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


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

Yusuf AliIf but a breath of the Wrath of thy Lord do touch them, they will then say, "Woe to us! we did wrong indeed!"
PickthalAnd 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.'
ShakirAnd 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.
SarwarIf a blast of the torment of your Lord strikes them, they will say, "Woe to us! We have been unjust people."
KhalifaWhen a sample of your Lord's retribution afflicts them, they readily say, "We were indeed wicked."
Hilali/KhanAnd 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/SaheehAnd 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.
MalikYet 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]
QXPAnd if a breath of your Lord's retribution were to touch them, they would say, "Oh, woe unto us! Verily, we were wrongdoers!"
Maulana AliAnd 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 MindsAnd 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 SaleYet 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 RodwellYet if a breath of thy Lord's chastisement touch them, they will assuredly say, "Oh! woe to us! we have indeed been offenders."

AsadAnd 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


TransliterationWanadaAAu almawazeena alqista liyawmi alqiyamati fala tuthlamu nafsun shay-an wa-in kana mithqala habbatin min khardalin atayna biha wakafa bina hasibeena
LiteralAnd 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 AliWe 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.
PickthalAnd 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.
ShakirAnd 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.
SarwarWe 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.
KhalifaWe 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/KhanAnd 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/SaheehAnd 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.
MalikOn 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]
QXPWe 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 AliAnd 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 MindsAnd 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 SaleWe 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 RodwellJust 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.

AsadBut 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


TransliterationWalaqad atayna moosa waharoona alfurqana wadiyaan wathikran lilmuttaqeena
LiteralAnd 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 AliIn the past We granted to Moses and Aaron the criterion (for judgment), and a Light and a Message for those who would do right,-
PickthalAnd 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
ShakirAnd certainly We gave to Musa and Haroun the Furqan and a light and a reminder for those who would guard (against evil).
SarwarTo 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
KhalifaWe gave Moses and Aaron the Statute Book, a beacon, and a reminder for the righteous.
Hilali/KhanAnd 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/SaheehAnd We had already given Moses and Aaron the criterion and a light and a reminder for the righteous
MalikCertainly, We granted to Moses and Haroon (Aaron) the Criterion of right and wrong, a light and a reminder for those righteous people[48]
QXPAnd, 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 AliAnd certainly We gave Moses and Aaron the criterion and a light and a reminder for those who keep from evil,
Free MindsAnd 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 SaleWe formerly gave unto Moses and Aaron the law, being a distinction between good and evil, and a light and admonition unto the pious;
JM RodwellWe gave of old to Moses and Aaron the illumination, and a light and a warning for the God-fearing,

AsadAND, 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


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

Yusuf AliThose who fear their Lord in their most secret thoughts, and who hold the Hour (of Judgment) in awe.
PickthalThose 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.
Sarwarwho fear their unseen Lord and are anxious about the Day of Judgment.
KhalifaThe ones who reverence their Lord, even when alone in their privacy, and they worry about the Hour.
Hilali/KhanThose who fear their Lord without seeing Him, while they are afraid of the Hour.
H/K/SaheehWho fear their Lord unseen, while they are of the Hour apprehensive.
Malikwho 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 AliWho fear their Lord in secret and they are fearful of the Hour.
Free MindsThose 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 Salewho fear their Lord in secret, and who dread the hour of judgement.
JM RodwellWho dread their Lord in secret, and who tremble for "the Hour."

Asadwho 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


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

Yusuf AliAnd this is a blessed Message which We have sent down: will ye then reject it?
PickthalThis 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?
ShakirAnd this is a blessed Reminder which We have revealed; will you then deny it?
SarwarThis (Quran) which We have revealed is a blessed reminder. Will you then deny it?
KhalifaThis too is a blessed reminder that we sent down. Are you denying it?
Hilali/KhanAnd this is a blessed Reminder (the Quran) which We have sent down, will you then (dare to) deny it?
H/K/SaheehAnd this [Qurâ an] is a blessed message which We have sent down. Then are you with it unacquainted?
MalikAnd now We have revealed this blessed Reminder (The Qur’an). Will you then deny it?[50]
QXPNow 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 AliAnd this is a blessed Reminder, which We have revealed. Will you then deny it?
Free MindsAnd 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 SaleAnd this book also is a blessed admonition; which We have sent down from heaven: Will ye therefore deny it?
JM RodwellAnd this Koran which we have sent down is a blessed warning: will ye then disown it?

AsadAnd [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


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

Yusuf AliWe bestowed aforetime on Abraham his rectitude of conduct, and well were We acquainted with him.
PickthalAnd 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 --
ShakirAnd certainly We gave to Ibrahim his rectitude before, and We knew him fully well.
SarwarTo Abraham We gave the right guidance and We knew him very well.
KhalifaBefore that, we granted Abraham his guidance and understanding, for we were fully aware of him.
Hilali/KhanAnd 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/SaheehAnd We had certainly given Abraham his sound judgement before, and We were of him well-Knowing
MalikEven before that We blessed Abraham with rectitude, for We knew him well.[51]
QXPAnd, indeed, long before, We showed Abraham his direction and We were Aware of his potential.
Maulana AliAnd certainly We gave Abraham his rectitude before, and We knew him well.
Free MindsAnd 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 SaleAnd We gave unto Abraham his direction heretofore, and We knew him to be worthy of the revelations wherewith he was favoured.
JM RodwellOf old we gave unto Abraham his direction, for we knew him worthy.

AsadAND, 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


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

Yusuf AliBehold! he said to his father and his people, "What are these images, to which ye are (so assiduously) devoted?"
PickthalWhen 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?'
ShakirWhen he said to his father and his people: What are these images to whose worship you cleave?
SarwarAbraham asked his father and his people, "What are these statues which you worship?".
KhalifaHe said to his father and his people, "What are these statues to which you are devoting yourselves?"
Hilali/KhanWhen he said to his father and his people: "What are these images, to which you are devoted?"
H/K/SaheehWhen he said to his father and his people, What are these statues to which you are devoted?
MalikRemember that occasion when Abraham asked his father and his people, "What are these images to which you are so devoted?"[52]
QXPHe said to his father and his folk, "What are these images and statues that you sit around worshiping?"
Maulana AliWhen he said to his sire and his people: What are these images to whose worship you cleave?
Free MindsAs 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 SaleRemember when he said unto his father, and his people, what are these images, to which ye are so entirely devoted?
JM RodwellWhen he said to his Father and to his people, "What are these images to which ye are devoted?"

Asadwhen 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


TransliterationQaloo wajadna abaana laha AAabideena
LiteralThey said: "We found our fathers to it worshipping."

Yusuf AliThey said, "We found our fathers worshipping them."
PickthalThey said: We found our fathers worshippers of them.
Arberry They said, 'We found our fathers serving them.'
ShakirThey said: We found our fathers worshipping them.
SarwarThey replied, "We found our fathers worshipping them".
KhalifaThey said, "We found our parents worshiping them."
Hilali/KhanThey said:"We found our fathers worshipping them."
H/K/SaheehThey said, We found our fathers worshippers of them.
MalikThey replied, "We found our forefathers worshipping them."[53]
QXPThey responded, "We found our ancestors worshipers of them."
Maulana AliThey said: We found our fathers worshipping them.
Free MindsThey said: "We found our fathers worshipping them."
Qaribullah They replied: 'We found our fathers worshipping them. '

George SaleThey answered, we found our fathers worshipping them.
JM RodwellThey said, "We found our fathers worshipping them."

AsadThey answered: "We found our forefathers worshipping them."



al-Anbiya' 021:054

21:54 قال لقد كنتم انتم واباؤكم في ضلال مبين


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

Yusuf AliHe said, "Indeed ye have been in manifest error - ye and your fathers."
PickthalHe said: Verily ye and your fathers were in plain error.
Arberry He said, 'Then assuredly you and your fathers have been in manifest error.'
ShakirHe said: Certainly you have been, (both) you and your fathers, in manifest error.
SarwarHe said, "Both you and your fathers have certainly been in error."
KhalifaHe said, "Indeed, you and your parents have gone totally astray."
Hilali/KhanHe said: "Indeed you and your fathers have been in manifest error."
H/K/SaheehHe said, You were certainly, you and your fathers, in manifest error.
MalikHe said "Then certainly both you and your forefathers have been in manifest error."[54]
QXPHe said, "Indeed you are in plain error as your ancestors were."
Maulana AliHe said: Certainly you have been, you and your fathers, in manifest error.
Free MindsHe said: "You and your fathers have been clearly misguided."
Qaribullah He said: 'Truly, you and your fathers are in clear error. '

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

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



al-Anbiya' 021:055

21:55 قالوا اجئتنا بالحق ام انت من اللاعبين


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

Yusuf AliThey said, "Have you brought us the Truth, or are you one of those who jest?"
PickthalThey 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?'
ShakirThey said: Have you brought to us the truth, or are you one of the triflers?
SarwarThey exclaimed, "Have you brought the Truth or are you joking?".
KhalifaThey said, "Are you telling us the truth, or are you playing?"
Hilali/KhanThey said: "Have you brought us the truth, or are you one of those who play about?"
H/K/SaheehThey said, Have you come to us with truth, or are you of those who jest?
MalikThey asked, "Have you brought us the Truth or are you one of the triflers?"[55]
QXPThey said, "Are you telling us some serious truth or are you one of those jesters?"
Maulana AliThey said: Hast thou brought us the truth, or art thou of the jesters?
Free MindsThey 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 SaleThey said, dost thou seriously tell us the truth, or art thou one who jestest with us?
JM RodwellThey said, "Hast thou come unto us in earnest? or art thou of those who jest?"

AsadThey 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


TransliterationQala bal rabbukum rabbu alssamawati waal-ardi allathee fatarahunna waana AAala thalikum mina alshshahideena
LiteralHe 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 AliHe 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).
PickthalHe 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.
ShakirHe 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:
SarwarHe said, "Your Lord is the Lord of the heavens and the earth. It was He who created them and I testify to this fact".
KhalifaHe 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/KhanHe 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/SaheehHe 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.
MalikHe 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]
QXPHe 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 AliHe 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 MindsHe 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 SaleHe 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 RodwellHe 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:

AsadHe 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


TransliterationWataAllahi laakeedanna asnamakum baAAda an tuwalloo mudbireena
LiteralAnd 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"..
PickthalAnd, 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.'
ShakirAnd, by Allah! I will certainly do something against your idols after you go away, turning back.
SarwarAbraham 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/SaheehAnd [I swear] by Allah, I will surely plan against your idols after you have turned and gone away.
MalikBy 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 AliAnd, 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 SaleBy 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."

AsadAnd [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


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

Yusuf AliSo he broke them to pieces, (all) but the biggest of them, that they might turn (and address themselves) to it.
PickthalThen 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.
ShakirSo he broke them into pieces, except the chief of them, that haply they may return to it.
SarwarHe broke all the idols into pieces, except the biggest among them so that perhaps people would refer to it.
KhalifaHe broke them into pieces, except for a big one, that they may refer to it.
Hilali/KhanSo he broke them to pieces, (all) except the biggest of them, that they might turn to it.
H/K/SaheehSo he made them into fragments, except a large one among them, that they might return to it [and question].
MalikSo he broke them all in pieces, except the biggest of them, so that they might turn to it.[58]
QXPThen he reduced them to fragments except the big one, so that they might turn to it. (37:88-98).
Maulana AliSo he broke them into pieces, except the chief of them, that haply they might return to it.
Free MindsSo 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 SaleAnd 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 RodwellSo, he broke them all in pieces, except the chief of them, that to it they might return, inquiring.

AsadAnd 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


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

Yusuf AliThey said, "Who has done this to our gods? He must indeed be some man of impiety!"
PickthalThey 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.'
ShakirThey 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".
KhalifaThey said, "Whoever did this to our gods is really a transgressor."
Hilali/KhanThey said: "Who has done this to our aliha (gods)? He must indeed be one of the wrong-doers."
H/K/SaheehThey 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]
QXPThey said, "Who has done this to our gods? He must indeed be of the wrongdoers."
Maulana AliThey said: Who has done this to our gods? Surely he is one of the unjust.
Free MindsThey 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 Saleand saw the havock which had been made, they said, who hath done this to our gods? He is certainly an impious person.
JM RodwellThey 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


TransliterationQaloo samiAAna fatan yathkuruhum yuqalu lahu ibraheemu
LiteralThey said: "We heard a youth/adolescent mentioning them, is said to him, Abraham."

Yusuf AliThey said, "We heard a youth talk of them: He is called Abraham."
PickthalThey 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.'
ShakirThey said: We heard a youth called Ibrahim speak of them.
SarwarSome of them said, "We heard a youth called Abraham speaking against the idols".
KhalifaThey said, "We heard a youth threaten them; he is called Abraham."
Hilali/KhanThey said: "We heard a young man talking (against) them who is called Ibrahim (Abraham)."
H/K/SaheehThey said, We heard a young man mention them who is called Abraham.
MalikOthers replied, "We heard a youth, called Abraham, talking about them."[60]
QXPSome said, "We heard a youth talking about them; he is called Abraham."
Maulana AliThey said: We heard a youth, who is called Abraham, speak of them.
Free MindsThey 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 SaleAnd certain of them answered, we heard a young man speak reproachfully of them: He is named Abraham.
JM RodwellThey said, "We heard a youth make mention of them: they call him Abraham."

AsadSaid 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


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

Yusuf AliThey said, "Then bring him before the eyes of the people, that they may bear witness."
PickthalThey 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.'
ShakirSaid they: Then bring him before the eyes of the people, perhaps they may bear witness.
SarwarTheir chiefs said, "Bring him before the eyes of the people and let them testify that he has spoken against the idols."
KhalifaThey said, "Bring him before the eyes of all the people, that they may bear witness."
Hilali/KhanThey said: "Then bring him before the eyes of the people, that they may testify."
H/K/SaheehThey said, Then bring him before the eyes of the people that they may testify.
MalikThey said, "Then bring him here before the eyes of the people, so that they may witness how severely he is punished."[61]
QXPThe custodians of the temple conferred and said, "Then bring him before the people's eyes, so that they might bear witness."
Maulana AliThey said: Then bring him before the people’s eyes, perhaps they may bear witness.
Free MindsThey 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 SaleThey said, bring him therefore before the eyes of the people, that they may bear witness against him.
JM RodwellThey 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


TransliterationQaloo aanta faAAalta hatha bi-alihatina ya ibraheemu
LiteralThey said: "Did you make/do this with our Gods, you Abraham?"

Yusuf AliThey said, "Art thou the one that did this with our gods, O Abraham?"
PickthalThey 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?'
ShakirThey said: Have you done this to our gods, O Ibrahim?
SarwarThey asked, "Abraham, did you do this to our idols?".
KhalifaThey said, "Did you do this to our gods, O Abraham?"
Hilali/KhanThey said: "Are you the one who has done this to our gods, O Ibrahim (Abraham)?"
H/K/SaheehThey said, Have you done this to our gods, O Abraham?
MalikWhen 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 AliThey said: Hast thou done this to our gods, O Abraham?
Free MindsThey said: "Did you do this to our gods O Abraham?"
Qaribullah 'Abraham, ' they said, 'was it you who did this to our gods? '

George SaleAnd when he was brought before the assembly, they said unto him, hast thou done this unto our gods, O Abraham?
JM RodwellThey 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


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

Yusuf AliHe said: "Nay, this was done by - this is their biggest one! ask them, if they can speak intelligently!"
PickthalHe 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!'
ShakirHe said: Surely (some doer) has done it; the chief of them is this, therefore ask them, if they can speak.
SarwarHe replied, "I think the biggest among them has broken the smaller ones. Ask them if they are able to speak".
KhalifaHe 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/SaheehHe said, Rather, this — the largest of them — did it, so ask them, if they should [be able to] speak.
MalikHe replied, "Surely someone has done it; the chief of them, that is! Ask them, if they can speak!"[63]
QXPAbraham grabbed the opportunity of driving home the point, "Whoever did it, did it. This is their chief. Ask them if they speak."
Maulana AliHe said: Surely (someone) has done it. The chief of them is this; so ask them, if they can speak.
Free MindsHe 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 SaleHe answered, nay, that biggest of them hath done it: But ask them, if they can speak.
JM RodwellHe said, "Nay, that their chief hath done it: but ask ye them, if they can speak."

AsadHe 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


TransliterationFarajaAAoo ila anfusihim faqaloo innakum antumu alththalimoona
LiteralSo they returned to themselves, so they said: "That you are, you are the unjust/oppressive."

Yusuf AliSo they turned to themselves and said, "Surely ye are the ones in the wrong!"
PickthalThen 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.'
ShakirThen they turned to themselves and said: Surely you yourselves are the unjust;
SarwarThereupon they realized their own foolishness and said, "We ourselves are wrong-doers".
KhalifaThey were taken aback, and said to themselves, "Indeed, you are the ones who have been transgressing."
Hilali/KhanSo they turned to themselves and said: "Verily, you are the Zalimoon (polytheists and wrong-doers)."
H/K/SaheehSo they returned to [blaming] themselves and said [to each other], Indeed, you are the wrongdoers.
MalikThereupon they turned to search their own consciences, and said to themselves, "Surely you yourselves are the wrongdoers!"[64]
QXPThey 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 AliThen they turned to themselves and said: Surely you yourselves are wrongdoers;
Free MindsSo 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 SaleAnd they returned unto themselves, and said the one to the other, verily ye are the impious persons.
JM RodwellSo they turned their thoughts upon themselves, and said, "Ye truly are the impious persons:"

AsadAnd 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


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

Yusuf AliThen were they confounded with shame: (they said), "Thou knowest full well that these (idols) do not speak!"
PickthalAnd 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.'
ShakirThen they were made to hang down their heads: Certainly you know that they do not speak.
SarwarWith their heads cast down they said, "Abraham, you know that idols do not speak. How then can you ask such a question?"
KhalifaYet, they reverted to their old ideas: "You know full well that these cannot speak."
Hilali/KhanThen they turned to themselves (their first thought and said): "Indeed you (Ibrahim (Abraham)) know well that these (idols) speak not!"
H/K/SaheehThen they reversed themselves, [saying], You have already known that these do not speak!
MalikConfounded as they were, lowering their heads they said, "You know fully well that they cannot speak."[65]
QXPThey were utterly confounded in shame, lowered their heads and said to Abraham, "You know that they speak not."
Maulana AliThen they were made to hang down their heads: Thou knowest indeed that they speak not.
Free MindsThen 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 SaleAfterwards they relapsed into their former obstinacy, and said, verily thou knowest that these speak not.
JM RodwellThen became headstrong in their former error and exclaimed,"Thou knowest that these speak not."

AsadBut 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


TransliterationQala afataAAbudoona min dooni Allahi ma la yanfaAAukum shay-an wala yadurrukum
LiteralHe 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?
PickthalHe 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?
ShakirHe said: What! do you then serve besides Allah what brings you not any benefit at all, nor does it harm you?
SarwarHe said, "Do you, instead of God, worship things that can neither harm nor benefit you?".
KhalifaHe 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/SaheehHe said, Then do you worship instead of Allah that which does not benefit you at all or harm you?
MalikAt this Abraham said, "Do you then worship these deities, instead of Allah, who can neither benefit nor harm you?[66]
QXPAbraham said, "Do you then worship instead of Allah that cannot benefit you or harm you?"
Maulana AliHe said: Serve you then besides Allah what does you no good, nor harms you?
Free MindsHe 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 SaleAbraham answered, do ye therefore worship, besides God, that which cannot profit you at all, neither can it hurt you?
JM RodwellHe said, "What! do ye then worship, instead of God, that which doth not profit you at all, nor injure you?

AsadSaid [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


TransliterationOffin lakum walima taAAbudoona min dooni Allahi afala taAAqiloona
LiteralUgh 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?"..
PickthalFie 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?'
ShakirFie on you and on what you serve besides Allah; what! do you not then understand?
SarwarWoe 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/SaheehUff to you and to what you worship instead of Allah. Then will you not use reason?
MalikShame 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 AliFie 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 SaleFie on you; and upon that which ye worship besides God! Do ye not understand?
JM RodwellFie on you and on that ye worship instead of God! What! do ye not then understand?"

AsadFie 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


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

Yusuf AliThey said, "Burn him and protect your gods, If ye do (anything at all)!"
PickthalThey 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.'
ShakirThey said: Burn him and help your gods, if you are going to do (anything).
SarwarThey.said, "Burn him to ashes if you want to help your gods".
KhalifaThey said, "Burn him and support your gods, if this is what you decide to do."
Hilali/KhanThey said: "Burn him and help your aliha (gods), if you will be doing."
H/K/SaheehThey said, Burn him and support your gods — if you are to act.
MalikThey cried, "Burn him alive and avenge your gods, if you want to take any action."[68]
QXPThe 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 AliThey said: Burn him, and help your gods, if you are going to do (anything).
Free MindsThey 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 SaleThey said, burn him, and avenge your gods: If ye do this it will be well.
JM RodwellThey said: "Burn him, and come to the succour of your gods: if ye will do anything at all."

AsadThey 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


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

Yusuf AliWe said, "O Fire! be thou cool, and (a means of) safety for Abraham!"
PickthalWe said: O fire, be coolness and peace for Abraham,
Arberry We said, 'O fire, be coolness and safety for Abraham!'
ShakirWe said: O fire! be a comfort and peace to Ibrahim;
SarwarWe said to the fire, "Be cool and peaceful (with Abraham)".
KhalifaWe said, "O fire, be cool and safe for Abraham."
Hilali/KhanWe (Allah) said: "O fire! Be you coolness and safety for Ibrahim (Abraham)!"
H/K/SaheehAllah said, O fire, be coolness and safety upon Abraham.
MalikWhen they threw him in the fire, We commanded, "O fire! Be cool and comfortable for Abraham."[69]
QXPBut 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 AliWe said: O fire, be coolness and peace for Abraham:
Free MindsWe said: "O fire, be cool and safe upon Abraham."
Qaribullah 'O Fire, ' We said, 'be coolness and safety for Abraham. '

George SaleAnd when Abraham was cast into the burning pile, We said, O fire, be thou cold, and a preservation unto Abraham.
JM RodwellWe 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


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

Yusuf AliThen they sought a stratagem against him: but We made them the ones that lost most!
PickthalAnd 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,
ShakirAnd they desired a war on him, but We made them the greatest losers.
SarwarThey had devised an evil plan (against Abraham), but We turned it into failure."
KhalifaThus, they schemed against him, but we made them the losers.
Hilali/KhanAnd they wanted to harm him, but We made them the worst losers.
H/K/SaheehAnd they intended for him harm, but We made them the greatest losers.
MalikThey sought to harm him, but We made them the big losers.[70]
QXPAnd whereas they schemed against him, We made them the true losers. (They failed to value a man of his stature).
Maulana AliAnd they intended a plan against him, but We made them the greater losers.
Free MindsAnd 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 SaleAnd they sought to lay a plot against him: But We caused them to be the sufferers.
JM RodwellAnd they sought to lay a plot against him, but we made them the sufferers.

Asadand 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


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

Yusuf AliBut We delivered him and (his nephew) Lut (and directed them) to the land which We have blessed for the nations.
PickthalAnd 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.
ShakirAnd We delivered him as well as Lut (removing them) to the land which We had blessed for all people.
SarwarWe took Abraham and Lot safely to the land in which We had sent blessings to the worlds.
KhalifaWe saved him, and we saved Lot, to the land that we blessed for all the people.
Hilali/KhanAnd We rescued him and Lout (Lot) to the land which We have blessed for the Alameen (mankind and jinns).
H/K/SaheehAnd We delivered him and Lot to the land which We had blessed for the worlds.
MalikWe delivered him and his nephew Lot and directed them to the land which We have blessed for all the people of the world.[71]
QXPAnd 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 AliAnd We delivered him and Lot (directing them) to the land which We had blessed for the nations.
Free MindsAnd 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 SaleAnd We delivered him, and Lot, by bringing them into the land wherein We have blessed all creatures.
JM RodwellAnd we brought him and Lot in safety to the land which we have blessed for all human beings:

Asadfor 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


TransliterationWawahabna lahu ishaqa wayaAAqooba nafilatan wakullan jaAAalna saliheena
LiteralAnd We granted to him Isaac and Jacob gifts , each/all, We made correct/righteous.

Yusuf AliAnd We bestowed on him Isaac and, as an additional gift, (a grandson), Jacob, and We made righteous men of every one (of them).
PickthalAnd 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
ShakirAnd We gave him Ishaq and Yaqoub, a son's son, and We made (them) all good.
SarwarWe granted him Isaac and Jacob as a gift and helped both of them to become righteous people.
KhalifaAnd we granted him Isaac and Jacob as a gift, and we made them both righteous.
Hilali/KhanAnd We bestowed upon him Ishaque (Isaac), and (a grandson) Yaqoob (Jacob). Each one We made righteous.
H/K/SaheehAnd We gave him Isaac and Jacob in addition, and all [of them] We made righteous.
MalikWe gave him a son Isaac and then a grandson Jacob; and We made each of them a righteous man.[72]
QXPWe 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 AliAnd We gave them Isaac; and Jacob, a son’s son. And We made (them) all good.
Free MindsAnd 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 SaleAnd We bestowed on him Isaac, and Jacob, as an additional gift: And We made all of them rightous persons.
JM RodwellAnd we gave him Isaac and Jacob as a farther gift, and we made all of them righteous:

AsadAnd 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


TransliterationWajaAAalnahum a-immatan yahdoona bi-amrina waawhayna ilayhim fiAAla alkhayrati wa-iqama alssalati wa-eetaa alzzakati wakanoo lana AAabideena
LiteralAnd 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 AliAnd 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).
PickthalAnd 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.
ShakirAnd 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;
SarwarWe 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.
KhalifaWe 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/KhanAnd 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/SaheehAnd 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.
MalikWe 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]
QXPWe 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 AliAnd 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 MindsAnd 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 SaleWe 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 RodwellWe 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.

Asadand 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


TransliterationWalootan ataynahu hukman waAAilman wanajjaynahu mina alqaryati allatee kanat taAAmalu alkhaba-itha innahum kanoo qawma saw-in fasiqeena
LiteralAnd 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 AliAnd 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.
PickthalAnd 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;
ShakirAnd (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;
SarwarTo 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.
KhalifaAs 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/KhanAnd (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/SaheehAnd 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.
MalikTo Lot We gave wisdom and knowledge, and We delivered him from the town which practiced abominations - surely its inhabitants were very wicked transgressors[74]
QXPLater 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 AliAnd 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 MindsAnd 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 SaleAnd 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 RodwellAnd unto Lot we gave wisdom, and knowledge; and we rescued him from the city which wrought filthiness; for they were a people, evil, perverse:

AsadAND 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


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

Yusuf AliAnd We admitted him to Our Mercy: for he was one of the Righteous.
PickthalAnd 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.
ShakirAnd We took him into Our mercy; surely he was of the good.
SarwarWe encompassed him in Our mercy; he was a righteous man.
KhalifaWe admitted him into our mercy, for he was righteous.
Hilali/KhanAnd We admitted him to Our Mercy, truly, he was of the righteous.
H/K/SaheehAnd 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]
QXPWe brought Lot in unto Our Grace. He too was a man of quality.
Maulana AliAnd We admitted him to Our mercy; surely he was of the righteous.
Free MindsAnd 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 SaleAnd We led him into our mercy; for he was an upright person.
JM RodwellAnd we caused him to enter into our mercy, for he was of the righteous.

Asadwhereas 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


TransliterationWanoohan ith nada min qablu faistajabna lahu fanajjaynahu waahlahu mina alkarbi alAAatheemi
LiteralAnd 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.
PickthalAnd 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,
ShakirAnd Nuh, when he cried aforetime, so We answered him, and delivered him and his followers from the great calamity.
SarwarWe answered the prayer of Noah who had prayed to Us before and saved him and his followers from the great disaster.
KhalifaAnd, before that, Noah called and we responded to him. We saved him and his family from the great disaster.
Hilali/KhanAnd (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/SaheehAnd [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.
MalikBefore them Noah prayed to Us, We accepted his prayer and delivered him and his family from the great calamity.[76]
QXPThe 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 AliAnd Noah, when he cried aforetime, so We answered him, and delivered him and his people from the great calamity.
Free MindsAnd 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 SaleAnd 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 RodwellAnd remember Noah when aforetime he cried to us and we heard him, and delivered him and his family from the great calamity;

AsadAND [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


TransliterationWanasarnahu mina alqawmi allatheena kaththaboo bi-ayatina innahum kanoo qawma saw-in faaghraqnahum ajmaAAeena
LiteralAnd 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 AliWe 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.
PickthalAnd 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.
ShakirAnd We helped him against the people who rejected Our communications; surely they were an evil people, so We drowned them all.
SarwarWe helped him against the people who said Our revelations were mere lies. They were a bad people and We drowned them all.
KhalifaWe supported him against the people who rejected our revelations. They were evil people, so we drowned them all.
Hilali/KhanWe 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/SaheehAnd We saved him from the people who denied Our signs. Indeed, they were a people of evil, so We drowned them, all together.
MalikWe 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]
QXPWe 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 AliAnd We helped him against the people who rejected Our messages. Surely they were an evil people, so We drowned them all.
Free MindsAnd 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 SaleAnd We protected him from the people who accused our signs of falsehood; for they were a wicked people, wherefore We drowned them all.
JM RodwellAnd we helped him against the people who treated our signs as impostures. An evil people verily were they, and we drowned them all.

Asadand [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


TransliterationWadawooda wasulaymana ith yahkumani fee alharthi ith nafashat feehi ghanamu alqawmi wakunna lihukmihim shahideena
LiteralAnd 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 AliAnd 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.
PickthalAnd 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;
ShakirAnd 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.
SarwarDavid 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.
KhalifaAnd 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/KhanAnd (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/SaheehAnd [mention] David and Solomon, when they judged concerning the field —when the sheep of a people overran it [at night], and We were witness to their judgement.
MalikWe 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]
QXPAnd 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 AliAnd 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 MindsAnd 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 SaleAnd 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 RodwellAnd 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.

AsadAND [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


TransliterationFafahhamnaha sulaymana wakullan atayna hukman waAAilman wasakhkharna maAAa dawooda aljibala yusabbihna waalttayra wakunna faAAileena
LiteralSo 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 AliTo 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).
PickthalAnd 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.
ShakirSo 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.
SarwarWe 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.
KhalifaWe 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/KhanAnd 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/SaheehAnd 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].
Malikat 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]
QXPWe 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 AliSo 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 MindsSo 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 SaleAnd 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 RodwellAnd 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!

Asadfor, [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


TransliterationWaAAallamnahu sanAAata laboosin lakum lituhsinakum min ba/sikum fahal antum shakiroona
LiteralAnd 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 AliIt 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?
PickthalAnd 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?
ShakirAnd We taught him the making of coats of mail for you, that they might protect you in your wars; will you then be grateful?
SarwarWe taught him the art of making coats of mail so that you could protect yourselves during a war. Will you then give thanks?
KhalifaAnd we taught him the skill of making shields to protect you in war. Are you then thankful?
Hilali/KhanAnd We taught him the making of metal coats of mail (for battles), to protect you in your fighting. Are you then grateful?
H/K/SaheehAnd We taught him the fashioning of coats of armor to protect you from your [enemy in] battle. So will you then be grateful?
MalikWe taught him the armor’s craft, so that they might protect you in your wars: yet are you ever grateful?[80]
QXPWe taught him the science of armor to protect you from each other's foolhardy violence. Are you then thankful?
Maulana AliAnd We taught him the making of coats of mail for you, to protect you in your wars; will you then be grateful?
Free MindsAnd 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 SaleAnd 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 RodwellAnd we taught David the art of making mail for you, to defend you from each other's violence: will ye therefore be thankful?

AsadAnd 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


TransliterationWalisulaymana alrreeha AAasifatan tajree bi-amrihi ila al-ardi allatee barakna feeha wakunna bikulli shay-in AAalimeena
LiteralAnd 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.
PickthalAnd 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;
ShakirAnd (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.
SarwarWe 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.
KhalifaFor 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/KhanAnd 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/SaheehAnd 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.
MalikWe 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]
QXPWe 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 AliAnd 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 MindsAnd 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 SaleAnd 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 RodwellAnd 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:

AsadAnd 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


TransliterationWamina alshshayateeni man yaghoosoona lahu wayaAAmaloona AAamalan doona thalika wakunna lahum hafitheena
LiteralAnd 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 AliAnd of the evil ones, were some who dived for him, and did other work besides; and it was We Who guarded them.
PickthalAnd 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.
ShakirAnd of the rebellious people there were those who dived for him and did other work besides that, and We kept guard over them;
SarwarWe subdued the devils who would dive into the sea for him and perform other tasks for Solomon. We kept them in his service.
KhalifaAnd 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/KhanAnd 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/SaheehAnd of the devils were those who dived for him and did work other than that. And We were of them a guardian.
MalikAnd 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]
QXPWe 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 AliAnd of the devils there were those who dived for him and did other work besides that; and We kept guard over them:
Free MindsAnd 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 SaleAnd 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 RodwellAnd sundry Satans who should dive for him and perform other work beside: and we kept watch over them.

AsadAnd 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


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

Yusuf AliAnd (remember) Job, when He cried to his Lord, "Truly distress has seized me, but Thou art the Most Merciful of those that are merciful."
PickthalAnd 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.'
ShakirAnd Ayub, when he cried to his Lord, (saying): Harm has afflicted me, and Thou art the most Merciful of the merciful.
SarwarWhen Job prayed, "Lord, I have been afflicted with hardships. Have mercy on me; You are the Most Merciful of those who have mercy,
KhalifaAnd Job implored his Lord: "Adversity has befallen me, and, of all the merciful ones, You are the Most Merciful."
Hilali/KhanAnd (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/SaheehAnd [mention] Job, when he called to his Lord, Indeed, adversity has touched me, and you are the Most Merciful of the merciful.
MalikSimilarly 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]
QXPAnd, 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 AliAnd Job, when he cried to his Lord; Distress has afflicted me! and Thou art the most Merciful of those who show mercy.
Free MindsAnd 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 SaleAnd 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 RodwellAnd remember Job: When he cried to his Lord, "Truly evil hath touched me: but thou art the most merciful of those who shew mercy."

AsadAND [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


TransliterationFaistajabna lahu fakashafna ma bihi min durrin waataynahu ahlahu wamithlahum maAAahum rahmatan min AAindina wathikra lilAAabideena
LiteralSo 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 AliSo 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.
PickthalThen 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.
ShakirTherefore 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.
SarwarWe 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.
KhalifaWe 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/KhanSo 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/SaheehSo 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].
MalikWe 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]
QXPWe 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 AliSo 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 MindsSo 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 SaleWherefore 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 RodwellSo 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:

Asadwhereupon 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


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

Yusuf AliAnd (remember) Isma'il, Idris, and Zul-kifl, all (men) of constancy and patience;
PickthalAnd (mention) Ishmael, and Idris, and Dhu'l-Kifl. All were of the steadfast.
Arberry And Ishmael, Idris, Dhul Kifl -- each was of the patient,
ShakirAnd Ismail and Idris and Zulkifl; all were of the patient ones;
SarwarIsmael, Idris and Dhul Kifl all were people of great patience
KhalifaAlso, Ismail, Idris, Zal-Kifl; all were steadfast, patient.
Hilali/KhanAnd (remember) Ismaeel (Ishmael), and Idris (Enoch) and Dhul-Kifl (Isaiah), all were from among As-Sabirin (the patient ones, etc.).
H/K/SaheehAnd [mention] Ishmael and Idrees and Dhul-Kifl; all were of the patient.
MalikLikewise, We blessed Isma‘il (Ishmael), Idris and Zul-kifl, for all of them practised patience.[85]
QXPAlso remember Ishmael, Enoch and Ezekiel, all were among the steadfast.
Maulana AliAnd Ishmael and Idris and Dhu-l-Kifl; all were of the patient ones;
Free MindsAnd Ishmael and Enoch and Isaiah, all of them were patient.
Qaribullah And Ishmael, Idris, and ThulKifl (the son of Job) each were patient.

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

AsadAND [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


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

Yusuf AliWe admitted them to Our mercy: for they were of the righteous ones.
PickthalAnd 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.
ShakirAnd We caused them to enter into Our mercy, surely they were of the good ones.
SarwarWe encompassed them in Our mercy; they were righteous people.
KhalifaWe admitted them into our mercy, for they were righteous.
Hilali/KhanAnd We admitted them to Our Mercy. Verily, they were of the righteous.
H/K/SaheehAnd We admitted them into Our mercy. Indeed, they were of the righteous.
MalikWe admitted them to Our Mercy, for they were of the righteous people.[86]
QXPAnd so We admitted them in Our Grace for they were men of quality.
Maulana AliAnd We admitted them to Our mercy; surely they were of the good ones.
Free MindsAnd 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 SaleWherefore We led them into our mercy; for they were righteous doers.
JM RodwellAnd we caused them to enter into our mercy; for they were of the righteous:

Asadand 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


TransliterationWatha alnnooni ith thahaba mughadiban fathanna an lan naqdira AAalayhi fanada fee alththulumati an la ilaha illa anta subhanaka innee kuntu mina alththalimeena
LiteralAnd (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 AliAnd 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!"
PickthalAnd (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.'
ShakirAnd 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.
SarwarDhun 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)".
KhalifaAnd 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/KhanAnd (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/SaheehAnd [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.
MalikWe 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]
QXPAnd 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 AliAnd 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 MindsAnd 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 SaleAnd 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 RodwellAnd 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:"

AsadAND [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


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

Yusuf AliSo We listened to him: and delivered him from distress: and thus do We deliver those who have faith.
PickthalThen 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.
ShakirSo We responded to him and delivered him from the grief and thus do We deliver the believers.
SarwarWe answered his prayer and saved him from his grief. Thus We save the faithful ones.
KhalifaWe responded to him, and saved him from the crisis; we thus save the believers.
Hilali/KhanSo 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/SaheehSo We responded to him and saved him from the distress. And thus do We save the believers.
MalikWe accepted his prayer and delivered him from distress; thus do We deliver the believers.[88]
QXPAnd so We responded to him and saved him from grief. Thus We save from grief those who believe in Our Laws.
Maulana AliSo We responded to him and delivered him from grief. And thus do We deliver the believers.
Free MindsSo 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 SaleWherefore We heard him, and delivered him from affliction: For so do We deliver the true believers.
JM RodwellSo we heard him and rescued him from misery: for thus rescue we the faithful:

AsadAnd 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


TransliterationWazakariyya ith nada rabbahu rabbi la tatharnee fardan waanta khayru alwaritheena
LiteralAnd 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 AliAnd (remember) Zakariya, when he cried to his Lord: "O my Lord! leave me not without offspring, though thou art the best of inheritors."
PickthalAnd 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.'
ShakirAnd Zakariya, when he cried to his Lord: O my Lord leave me not alone; and Thou art the best of inheritors.
SarwarZachariah prayed, "Lord, do not leave me alone without offspring, although you are the best heir".
KhalifaAnd Zachariah implored his Lord: "My Lord, do not keep me without an heir, though You are the best inheritor."
Hilali/KhanAnd (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/SaheehAnd [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.
MalikWe 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]
QXPAnd 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 AliAnd Zacharias, when he cried to his Lord: My Lord leave me not alone! and Thou art the Best of inheritors.
Free MindsAnd 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 SaleAnd remember Zacharias, when he called upon his Lord, saying, O Lord, leave me not childless: Yet thou art the best heir.
JM RodwellAnd Zacharias; when he called upon his Lord saying, "O my Lord, leave me not childless: but there is no better heir than Thyself."

AsadAND [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


TransliterationFaistajabna lahu wawahabna lahu yahya waaslahna lahu zawjahu innahum kanoo yusariAAoona fee alkhayrati wayadAAoonana raghaban warahaban wakanoo lana khashiAAeena
LiteralSo 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 AliSo 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.
PickthalThen 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.
ShakirSo 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.
SarwarWe 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.
KhalifaWe 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/KhanSo 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/SaheehSo 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.
MalikWe 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]
QXPAnd 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 AliSo 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 MindsSo 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 SaleWherefore 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 RodwellSo 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:

AsadAnd 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


TransliterationWaallatee ahsanat farjaha fanafakhna feeha min roohina wajaAAalnaha waibnaha ayatan lilAAalameena
LiteralAnd 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 AliAnd (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.
PickthalAnd 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.
ShakirAnd she who guarded her chastity, so We breathed into her of Our inspiration and made her and her son a sign for the nations.
SarwarInto the woman who maintained her chastity We breathed Our Spirit and made her and her son a miracle for all people.
KhalifaAs 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/KhanAnd (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/SaheehAnd [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.
MalikAnd 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]
QXPAnd 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 AliAnd 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 MindsAnd 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 SaleAnd 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 RodwellAnd her who kept her maidenhood, and into whom we breathed of our spirit, and made her and her son a sign to all creatures.

AsadAND [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


TransliterationInna hathihi ommatukum ommatan wahidatan waana rabbukum faoAAbudooni
LiteralThat this (is) your nation, one nation, and I am your Lord, so worship Me.

Yusuf AliVerily, this brotherhood of yours is a single brotherhood, and I am your Lord and Cherisher: therefore serve Me (and no other).
PickthalLo! 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.'
ShakirSurely this Islam is your religion, one religion (only), and I am your Lord, therefore serve Me.
SarwarPeople, you are one nation and I am your Lord. Worship Me.
KhalifaYour congregation is but one congregation, and I alone am your Lord; you shall worship Me alone.
Hilali/KhanTruly! 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/SaheehIndeed this, your religion, is one religion, and I am your Lord, so worship Me.
MalikVerily this brotherhood of yours is a single brotherhood and I am your only Lord, therefore worship Me Alone.[92]
QXPVerily, 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 AliSurely this your community is a single community, and I am your Lord, so serve Me.
Free MindsThis 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 SaleVerily this your religion is one religion; and I am your Lord; wherefore serve Me.
JM RodwellOf a truth, this, your religion, is the one Religion, and I your Lord; therefore serve me:

AsadVERILY, [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


TransliterationWataqattaAAoo amrahum baynahum kullun ilayna rajiAAoona
LiteralAnd they separated/divided their matter/affair between them, all/each to Us are returning.

Yusuf AliBut (later generations) cut off their affair (of unity), one from another: (yet) will they all return to Us.
PickthalAnd 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.
ShakirAnd they broke their religion (into sects) between them: to Us shall all come back.
SarwarPeople have divided themselves into many sects, but all will return to Us.
KhalifaHowever, they divided themselves into disputing religions. All of them will come back to us (for judgment).
Hilali/KhanBut they have broken up and differed as regards their religion among themselves. (And) they all shall return to Us.
H/K/SaheehAnd [yet] they divided their affair among themselves, [but] all to Us will return.
MalikBut the people have divided their religion into sects between them- to Us they shall all return.[93]
QXPBut people have torn their unity wide asunder, (forgetting that) unto Our Law and ultimately unto Us are they bound to return.
Maulana AliAnd they cut off their affair among them: To Us will all return.
Free MindsAnd 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 SaleBut the Jews and Christians have made schisms in the affair of their religion among themselves: But all of them shall appear before us.
JM RodwellBut they have rent asunder this their great concern among themselves into sects. All of them shall return to us.

AsadBut 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


TransliterationFaman yaAAmal mina alssalihati wahuwa mu/minun fala kufrana lisaAAyihi wa-inna lahu katiboona
LiteralSo 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 AliWhoever works any act of righteousness and has faith,- His endeavour will not be rejected: We shall record it in his favour.
PickthalThen 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.
ShakirTherefore 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.
SarwarThe reward of the righteously striving believers will not be neglected. We are keeping the record of their good deeds.
KhalifaAs for those who work righteousness, while believing, their work will not go to waste; we are recording it.
Hilali/KhanSo 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/SaheehSo whoever does righteous deeds while he is a believer — no denial will there be for his effort, and indeed We, of it, are recorders.
MalikWhoever shall do good deeds, provided he is a believer, his endeavor will not be rejected: We are recording it all for him.[94]
QXPAnd 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 AliSo whoever does good deeds and is a believer, there is no rejection of his effort, and We surely write (it) down for him.
Free MindsSo 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 SaleWhosoever 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 RodwellAnd 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.

AsadAnd 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


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

Yusuf AliBut there is a ban on any population which We have destroyed: that they shall not return,
PickthalAnd 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
ShakirAnd it is binding on a town which We destroy that they shall not return.
SarwarThe people whom We destroyed can never return to this world
KhalifaIt is forbidden for any community we had annihilated to return.
Hilali/KhanAnd 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/SaheehAnd there is prohibition upon [the people of] a city which We have destroyed that they will [ever] return
MalikIt is not possible that a nation which We have destroyed may rise again.[95]
QXPHence, it has been unfailingly true of any community whom Our Law has annihilated, that they would never return to glory (unless),
Maulana AliAnd it is forbidden to a town which We destroy: they shall not return.
Free MindsIt 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 SaleAn inviolable prohibition is laid on every city which We shall have destroyed;
JM RodwellThere is a ban on every city which we shall have destroyed, that they shall not rise again,

AsadHence, 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


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

Yusuf AliUntil the Gog and Magog (people) are let through (their barrier), and they swiftly swarm from every hill.
PickthalUntil, 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,
ShakirEven when Gog and Magog are let loose and they shall break forth from every elevated place.
Sarwaruntil Gog and Magog are let loose to rush down from the hills.
KhalifaNot until Gog and Magog reappear, will they then return - they will come from every direction.
Hilali/KhanUntil, when Yajooj and Majooj (Gog and Magog) are let loose (from their barrier), and they swiftly swarm from every mound.
H/K/SaheehUntil when [the dam of] Gog and Magog has been opened and they, from every elevation, descend
MalikUntil, when Gog and Magog will be let loose and they will swiftly swarm from every height,[96]
QXPAnd 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 AliEven when Gog and Magog are let loose and they sally forth from every elevated place.
Free MindsUntil 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 Salefor 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 RodwellUntil a way is opened for Gog and Magog, and they shall hasten from every high land,

Asaduntil 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


TransliterationWaiqtaraba alwaAAdu alhaqqu fa-itha hiya shakhisatun absaru allatheena kafaroo ya waylana qad kunna fee ghaflatin min hatha bal kunna thalimeena
LiteralAnd 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 AliThen 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!"
PickthalAnd 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.'
ShakirAnd 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.
SarwarThe 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".
KhalifaThat 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/KhanAnd 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/SaheehAnd [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.
Malikand 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]
QXPThe 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 AliAnd 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 MindsAnd 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 Saleand 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 RodwellAnd 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."

Asadthe 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


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

Yusuf AliVerily ye, (unbelievers), and the (false) gods that ye worship besides Allah, are (but) fuel for Hell! to it will ye (surely) come!
PickthalLo! 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.'
ShakirSurely you and what you worship besides Allah are the firewood of hell; to it you shall come.
SarwarThey will be told, "You and what you had worshipped instead of God will be the fuel of hell".
KhalifaYou and the idols you worship besides GOD will be fuel for Hell; this is your inevitable destiny.
Hilali/KhanCertainly! You (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely), you will enter it.
H/K/SaheehIndeed, you [disbelievers] and what you worship other than Allah are the firewood of Hell. You will be coming to [enter] it.
MalikSurely you (O pagans) and your deities that you worship besides Allah shall be the fuel of hell; therein you shall all enter.[98]
QXPThey 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 AliSurely you and what you worship besides Allah are fuel of hell; to it you will come.
Free MindsBoth 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 SaleVerily 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 RodwellVerily, 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


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

Yusuf AliIf these had been gods, they would not have got there! but each one will abide therein.
PickthalIf 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;'
ShakirHad these been gods, they would not have come to it and all shall abide therein.
SarwarHad the idols been true lords, they would not have gone to hell. "All of you will live therein forever".
KhalifaIf those were gods, they would not have ended up in Hell. All its inhabitants abide in it forever.
Hilali/KhanHad these (idols, etc.) been aliha (gods), they would not have entered there (Hell), and all of them will abide therein.
H/K/SaheehHad these [false deities] been [actual] gods, they would not have come to it, but all are eternal therein.
MalikIf those deities would have been true gods, they would not have gotten there; but there they shall abide forever.[99]
QXPIf 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 AliHad these been gods, they would not have come to it. And all will abide therein.
Free MindsIf 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 SaleIf these were really gods, they would not go down into the same: And all of them shall remain therein for ever.
JM RodwellWere these gods, they would not go down into it; but they shall all abide in it for ever.

AsadIf 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


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

Yusuf AliThere, sobbing will be their lot, nor will they there hear (aught else).
PickthalTherein wailing is their portion, and therein they hear not.
Arberry there shall be sighing for them therein, and naught they shall hear.
ShakirFor them therein shall be groaning and therein they shall not hear.
SarwarThey will groan in pain therein, but no one will listen to them.
KhalifaThey will sigh and groan therein, and they will have no access to any news.
Hilali/KhanTherein breathing out with deep sighs and roaring will be their portion, and therein they will hear not.
H/K/SaheehFor them therein is heavy sighing, and they therein will not hear.
MalikIn there, sobbing will be their lot, and they will not be able to hear anything else.[100]
QXPSobbing and wailing will be their lot therein; and nothing else will they hear.
Maulana AliFor them therein is groaning and therein they hear not.
Free MindsThey 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 SaleIn that place shall they groan for anguish; and they shall not hear ought therein.
JM RodwellTherein shall they groan; but nought therein shall they hear to comfort them.

AsadMoaning 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


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

Yusuf AliThose for whom the good (record) from Us has gone before, will be removed far therefrom.
PickthalLo! 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,
ShakirSurely (as for) those for whom the good has already gone forth from Us, they shall be kept far off from it;
SarwarBut those to whom We have already promised blessings will be far away from hell.
KhalifaAs for those who deserved our magnificent rewards, they will be protected from it.
Hilali/KhanVerily 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/SaheehIndeed, those for whom the best [reward] has preceded from Us — they are from it far removed.
MalikCertainly 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 AliThose for whom the good has already gone forth from Us, they will be kept far off from it --
Free MindsAs 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 SaleAs 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 RodwellBut 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


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

Yusuf AliNot the slightest sound will they hear of Hell: what their souls desired, in that will they dwell.
PickthalThey 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;
ShakirThey will not hear its faintest sound, and they shall abide in that which their souls long for.
SarwarThey will not even hear the slightest sound from it while enjoying the best that they can wish for in their everlasting life.
KhalifaThey will not hear its hissing. They will enjoy an abode where they can get everything they desire, forever.
Hilali/KhanThey shall not hear the slightest sound of it (Hell), while they abide in that which their ownselves desire.
H/K/SaheehThey will not hear its sound, while they are, in that which their souls desire, abiding eternally.
MalikThey shall not hear even its slightest sound, and they shall dwell forever in the midst of whatever their souls desire.[102]
QXPThey will not hear the slightest sound thereof, while they enjoy an abode where they get all they desire.
Maulana AliThey will not hear the faintest sound of it and they will abide in that which their souls desire.
Free MindsThey 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 Salethey shall not hear the least sound thereof: And they shall continue for ever in the felicity which their souls desire.
JM RodwellIts slightest sound they shall not hear: in what their souls longed for, they shall abide for ever:

Asadno 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


TransliterationLa yahzunuhumu alfazaAAu al-akbaru watatalaqqahumu almala-ikatu hatha yawmukumu allathee kuntum tooAAadoona
LiteralThe 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 AliThe 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."
PickthalThe 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.'
ShakirThe great fearful event shall not grieve them, and the angels shall meet them: This is your day which you were promised.
SarwarThey 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."
KhalifaThe great horror will not worry them, and the angels will receive them joyfully: "This is your day, that has been promised to you."
Hilali/KhanThe 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/SaheehThey will not be grieved by the greatest terror, and the angels will meet them, [saying], This is your Day which you have been promised —
MalikThe 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]
QXPThe 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 AliThe great Terror will not grieve them, and the angels will meet them: This is your day which you were promised.
Free MindsThe 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 SaleThe 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 RodwellThe great terror shall not trouble them; and the angel shall meet them with, "This is your day which ye were promised."

AsadThe 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


TransliterationYawma natwee alssamaa katayyi alssijlli lilkutubi kama bada/na awwala khalqin nuAAeeduhu waAAdan AAalayna inna kunna faAAileena
LiteralA 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 AliThe 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.
PickthalThe 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.
ShakirOn 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.
KhalifaOn 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/KhanAnd (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/SaheehThe 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.
MalikOn 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]
QXPOn 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 AliThe 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 MindsOn 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 SaleOn 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 RodwellOn 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.

AsadOn 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


TransliterationWalaqad katabna fee alzzaboori min baAAdi alththikri anna al-arda yarithuha AAibadiya alssalihoona
LiteralAnd 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 AliBefore this We wrote in the Psalms, after the Message (given to Moses): My servants the righteous, shall inherit the earth."
PickthalAnd 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.'
ShakirAnd certainly We wrote in the Book after the reminder that (as for) the land, My righteous servants shall inherit it.
SarwarWe 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.
KhalifaWe have decreed in the Psalms, as well as in other scriptures, that the earth shall be inherited by My righteous worshipers.
Hilali/KhanAnd 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/SaheehAnd We have already written in the book [of Psalms] after the [previous] mention that the land [of Paradise] is inherited by My righteous servants.
MalikWe 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]
QXPAnd, indeed, after advising mankind, We laid it down in all the Books of Divine Wisdom that My able servants will inherit the earth.
Maulana AliAnd certainly We wrote in the Book after the reminder that My righteous servants will inherit the land.
Free MindsAnd 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 SaleAnd now have We written in the psalms, after the promulgation of the law, that my servants the righteous shall inherit the earth.
JM RodwellAnd now, since the Law was given, have we written in the Psalms that "my servants, the righteous, shall inherit the earth."

AsadAND, 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


TransliterationInna fee hatha labalaghan liqawmin AAabideena
LiteralThat in this (is) an information/communication to a nation worshipping.

Yusuf AliVerily in this (Qur'an) is a Message for people who would (truly) worship Allah.
PickthalLo! there is a plain statement for folk who are devout.
Arberry Surely in this is a Message delivered unto a people who serve.
ShakirMost surely in this is a message to a people who serve
SarwarThis is a lesson for those who worship (God).
KhalifaThis is a proclamation for people who are worshipers.
Hilali/KhanVerily, 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/SaheehIndeed, in this [Qurâ an] is notification for a worshipping people.
MalikSurely in this is great news for those people who worship Us.[106]
QXPHerein, behold, there is a clear Message for people who would truly serve God.
Maulana AliSurely in this is a message for a people who serve (us).
Free MindsIn this is a proclamation for a people who serve.
Qaribullah Surely, in this is a proclamation to a worshiping nation.

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

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



al-Anbiya' 021:107

21:107 وماارسلناك الا رحمة للعالمين


TransliterationWama arsalnaka illa rahmatan lilAAalameena
LiteralAnd We did not send you except (as) mercy to the creations all together/(universes).

Yusuf AliWe sent thee not, but as a Mercy for all creatures.
PickthalWe sent thee not save as a mercy for the peoples.
Arberry We have not sent thee, save as a mercy unto all beings.
ShakirAnd 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.
KhalifaWe have sent you out of mercy from us towards the whole world.
Hilali/KhanAnd We have sent you (O Muhammad SAW) not but as a mercy for the Alameen (mankind, jinns and all that exists).
H/K/SaheehAnd We have not sent you, [O Muúammad], except as a mercy to the worlds.
MalikO Muhammad, We have not sent you but as a blessing for all the worlds.[107]
QXPAnd 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 AliAnd We have not sent thee but as a mercy to the nations.
Free MindsAnd 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 SaleWe have not sent thee, O Mohammed, but as a mercy unto all creatures.
JM RodwellWe have not sent thee otherwise than as mercy unto all creatures.

AsadAnd [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


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

Yusuf AliSay: "What has come to me by inspiration is that your Allah is One Allah: will ye therefore bow to His Will (in Islam)?"
PickthalSay: 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?'
ShakirSay: It is only revealed to me that your Allah is one Allah; will you then submit?
SarwarSay, "It is revealed to me that there is only one Lord. Will you then submit yourselves to His will?".
KhalifaProclaim, "I have been given divine inspiration that your god is one god. Will you then submit?"
Hilali/KhanSay (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/SaheehSay, It is only revealed to me that your god is but one God; so will you be Muslims [in submission to Him]?
MalikTell them: "It has been revealed to me that your God is One God - will you then become Muslims?"[108]
QXPSay, "It has been revealed to me that your God is One God. Will you then surrender to Him?"
Maulana AliSay: It is only revealed to me that your God is one God: will you then submit?
Free MindsSay: "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 SaleSay, no other hath been revealed unto me, than that your God is one God: Will ye therefore be resigned unto Him?
JM RodwellSAY: Verily it hath been revealed to me that your God is one God; are ye then resigned to Him? (Muslims.)

AsadSay: "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


TransliterationFa-in tawallaw faqul athantukum AAala sawa-in wa-in adree aqareebun am baAAeedun ma tooAAadoona
LiteralSo 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 AliBut 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.
PickthalBut 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.'
ShakirBut 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;
SarwarIf 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.
KhalifaIf 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/KhanBut 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/SaheehBut 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.
MalikIf 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]
QXPIf 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 AliBut 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 MindsSo 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 SaleBut 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 RodwellBut 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.

AsadBut 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


TransliterationInnahu yaAAlamu aljahra mina alqawli wayaAAlamu ma taktumoona
LiteralThat 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).
PickthalLo! 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.
ShakirSurely He knows what is spoken openly and He knows what you hide;
SarwarGod 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/SaheehIndeed, He knows what is declared of speech, and He knows what you conceal.
MalikIt is He Who knows your spoken words and hidden thoughts.[110]
QXPVerily, He knows all that is said openly, just as He knows all that you conceal.
Maulana AliSurely 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 SaleVerily God knoweth the discourse which is spoken in public; and He also knoweth that which ye hold in private.
JM RodwellGod 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


TransliterationWa-in adree laAAallahu fitnatun lakum wamataAAun ila heenin
LiteralAnd 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."
PickthalAnd 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.
ShakirAnd I do not know if this may be a trial for you and a provision till a time.
SarwarI 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/KhanAnd I know not, perhaps it may be a trial for you, and an enjoyment for a while.
H/K/SaheehAnd I know not; perhaps it is a trial for you and enjoyment for a time.
MalikI do not know whether this delay is a trial for you or you are being given respite for an appointed time."[111]
QXPAnd I know not whether this interval is a test for you or the merciful period of Respite."
Maulana AliAnd 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 SaleI 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 RodwellAnd I know not whether haply this delay be not for your trial, and that ye may enjoy yourselves for a time.

AsadBut [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


TransliterationQala rabbi ohkum bialhaqqi warabbuna alrrahmanu almustaAAanu AAala ma tasifoona
LiteralSay: "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 AliSay: "O my Lord! judge Thou in truth!" "Our Lord Most Gracious is the One Whose assistance should be sought against the blasphemies ye utter!"
PickthalHe 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.'
ShakirHe 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).
SarwarHe also said, "Lord, judge (us) with Truth. Our Lord is the Beneficent One whose help I ask against the blasphemies you say about Him".
KhalifaSay, "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/KhanHe (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.
MalikFinally 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]
QXPSay, "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 AliHe said: My Lord, judge Thou with truth. And Our Lord is the Beneficent, Whose help is sought against what you ascribe (to Him).
Free MindsHe 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 SaleSay, 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 RodwellMy Lord saith: Judge ye with truth; for our Lord is the God of Mercy-whose help is to be sought against what ye utter.

AsadSay: [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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      The Sublime Quran, by Dr. Laleh Bakhtiar

 
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