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Compared Translations of the meaning of the Quran - 21:80 | |
| < 21:81 21:79 > |
| 21:80 وعلمناه صنعة لبوس لكم لتحصنكم من باسكم فهل انتم شاكرون | |
| Transliteration | WaAAallamnahu sanAAata laboosin lakum lituhsinakum min ba/sikum fahal antum shakiroona |
| Literal | And We taught/instructed him a trade/skill/craft (of) clothes/shields for you, to fortify/protect you from your hardship in war, so are you thankful/grateful? |
| Yusuf Ali | It was We Who taught him the making of coats of mail for your benefit, to guard you from each other's violence: will ye then be grateful? |
| Pickthal | And We taught him the art of making garments (of mail) to protect you in your daring. Are ye then thankful? |
| Arberry | And We taught him the fashioning of garments for you, to fortify you against your violence; then are you thankful? |
| Shakir | And We taught him the making of coats of mail for you, that they might protect you in your wars; will you then be grateful? |
| Sarwar | We taught him the art of making coats of mail so that you could protect yourselves during a war. Will you then give thanks? |
| Khalifa | And we taught him the skill of making shields to protect you in war. Are you then thankful? |
| Hilali/Khan | And We taught him the making of metal coats of mail (for battles), to protect you in your fighting. Are you then grateful? |
| H/K/Saheeh | And We taught him the fashioning of coats of armor to protect you from your [enemy in] battle. So will you then be grateful? |
| Malik | We taught him the armor’s craft, so that they might protect you in your wars: yet are you ever grateful?[80] |
| QXP | We taught him the science of armor to protect you from each other's foolhardy violence. Are you then thankful? |
| Maulana Ali | And We taught him the making of coats of mail for you, to protect you in your wars; will you then be grateful? |
| Free Minds | And We taught him the making of armour for you to protect you from your enemy. Are you then thankful? |
| Qaribullah | We taught him the craft of making garments that fortify you against your own violence. Are you thankful? |
| George Sale | And We taught him the art of making coats of mail for you, that they may defend you in your wars: Will ye therefore be thankful? |
| JM Rodwell | And we taught David the art of making mail for you, to defend you from each other's violence: will ye therefore be thankful? |
| Asad | And We taught him how to make garments [of God- consciousness] for you, [O men,] so that they might fortify you against all that may cause you fear: but are you grateful [for this boon]? [The noun labus is synonymous with libas or libs, signifying "a garment" or "garments" (Qamus, Lisan al -.Arab). But since this term has occasionally been used by pre-Islamic Arabs in the sense of "mail" or "coats of mail" (ibid.), the classical commentators assume that it has this meaning in the above context as well; and in this they rely on the - otherwise unsupported - statement of the tabii Qatadah to the effect that "David was the first to make chain mail" (Tabari). Accordingly, they understand the term bas which occurs at the end of the sentence in it secondary sense of "war" or "warlike violence", and interpret the relevant part of the verse thus: `We taught him how to make coats of mail for you, so that they might fortify you against your [mutual acts of] violence", or "against [the effects of] your warlike violence". One should, however, bear in mind that bas signifies also "harm", "misfortune", "distress", etc., as well as "danger"; hence it denotes, it its widest sense, anything that causes distress or fear (Taj al-Arus). If we adopt this last meaning, the term labus may be understood in its primary significance of "garment" - in, this case, the metaphorical "garment of God-consciousness" (libas at-taqwa) of which the Quran speaks in 7:26. Rendered in this sense, the above verse expresses the idea that the Almighty taught David how to imbue his followers with that deep God-consciousness which frees men from all spiritual distress and all fears, whether it be fear of one another or the subconscious fear of the Unknown. The concluding rhetorical question, "but are you grateful [for this boon]?" implies that, as a rule, man does not fully realize - and, hence, is not really grateful for - the spiritual bounty thus offered him by God.] |
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