بسم الله الرحمن الرحيم
Transcription
Bismi Allahi alrrahmani alrraheemi
Bismi Allahi alrrahmani alrraheemi
Edip-Layth
In the name of God, the Gracious, the Compassionate.
In the name of God, the Gracious, the Compassionate.
The Monotheist Group
In the name of God, the Almighty, the Merciful.
In the name of God, the Almighty, the Merciful.
Muhammad Asad
In the name of God, The Most Gracious, The Dispenser of Grace:
In the name of God, The Most Gracious, The Dispenser of Grace:
Rashad Khalifa
In the name of GOD, Most Gracious, Most Merciful. ,
In the name of GOD, Most Gracious, Most Merciful. ,
Shabbir Ahmed
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Çeviriyazı
Bismillâhir rahmânir rahîm.
Bismillâhir rahmânir rahîm.
Edip Yüksel
Rahman, Rahim Allah'ın ismiyle
Rahman, Rahim Allah'ın ismiyle
Yaşar Nuri Öztürk
Rahman ve Rahim Allah'ın adıyla...
Rahman ve Rahim Allah'ın adıyla...
Muhammed Esed
RAHMÂN, RAHÎM ALLAH ADINA
RAHMÂN, RAHÎM ALLAH ADINA
Ali Bulaç
Rahman ve Rahim olan Allah'ın adıyla
Rahman ve Rahim olan Allah'ın adıyla
21:1 اقترب للناس حسابهم وهم فى غفلة معرضون
Transcription (English)
21:1 Iqtaraba lilnnasi hisabuhumwahum fee ghaflatin muAAridoona
21:1 Iqtaraba lilnnasi hisabuhumwahum fee ghaflatin muAAridoona
Edip-Layth (Quran: A Reformist Translation)
21:1 The judgment of people has come near, while they are turning away unaware.
21:1 The judgment of people has come near, while they are turning away unaware.
The Monotheist Group (The Quran: A Monotheist Translation)
21:1 The judgment for the people has come near, while they are turning away unaware.
21:1 The judgment for the people has come near, while they are turning away unaware.
Muhammad Asad (The Message Of Quran)
21:1 CLOSER DRAWS unto men their reckoning: and yet they remain stubbornly heedless [of its approach].1
Note 1
Lit., "and yet in [their] heedlessness they are obstinate (mu'ridun)".
21:1 CLOSER DRAWS unto men their reckoning: and yet they remain stubbornly heedless [of its approach].1
Note 1
Lit., "and yet in [their] heedlessness they are obstinate (mu'ridun)".
Rashad Khalifa (The Final Testament)
Opposition to the New Evidence21:1 Fast approaching is the reckoning for the people, but they are oblivious, averse.,
Opposition to the New Evidence21:1 Fast approaching is the reckoning for the people, but they are oblivious, averse.,
Shabbir Ahmed (Quran As It Explains Itself)
21:1 Closer draws to people the time of their reckoning, and yet they turn away stubbornly heedless of it.1
Note 1
This is the 21st Surah of the Qur’an. It has 112 verses. The exalted Messenger is a grace for all humanity since he heralds history’s most significant and benevolent revolution. And his message is preserved to the letter in the Qur’an, a Book that has the power to unite humanity and solve every single of their problems. It is the foremost liberator of men and women from all kinds of mental and physical bondage. Human equality and equity, compassion and justice, respect of human rights, protection of faith, life, mind, honor and property and unrelenting stress on the Permanent Moral Values, are themes that the reader will find glittering on its pages. Ironically, such glorious message is to date hidden behind the clouds of false traditions even from the eyes of those who consider themselves as the custodians of the Book of God. QXP (The Qur’an As It Explains Itself) is a unique effort to translate and render the Qur’an into English completely from within itself, and free of the misleading human touch, traditions that have been victimizing this Great Book during the last one thousand years. Open any page, start anywhere, and you will feel the Majesty, Power and Beauty of this Divine Writ.
This Surah gives us brief narratives of several Prophets and their experiences. As per style of the Book, the Surah enfolds the permanent message, concepts and guidance for every human being on earth. The Qur’an frequently presents history, the cosmos, and the human psyche and soma as evidences to its authority and authenticity. Also, now is the time to recall 3:7 since this Surah is decorated with quite a few exquisitely beautiful allegories.
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
21:1 Closer draws to people the time of their reckoning, and yet they turn away stubbornly heedless of it.1
Note 1
This is the 21st Surah of the Qur’an. It has 112 verses. The exalted Messenger is a grace for all humanity since he heralds history’s most significant and benevolent revolution. And his message is preserved to the letter in the Qur’an, a Book that has the power to unite humanity and solve every single of their problems. It is the foremost liberator of men and women from all kinds of mental and physical bondage. Human equality and equity, compassion and justice, respect of human rights, protection of faith, life, mind, honor and property and unrelenting stress on the Permanent Moral Values, are themes that the reader will find glittering on its pages. Ironically, such glorious message is to date hidden behind the clouds of false traditions even from the eyes of those who consider themselves as the custodians of the Book of God. QXP (The Qur’an As It Explains Itself) is a unique effort to translate and render the Qur’an into English completely from within itself, and free of the misleading human touch, traditions that have been victimizing this Great Book during the last one thousand years. Open any page, start anywhere, and you will feel the Majesty, Power and Beauty of this Divine Writ.
This Surah gives us brief narratives of several Prophets and their experiences. As per style of the Book, the Surah enfolds the permanent message, concepts and guidance for every human being on earth. The Qur’an frequently presents history, the cosmos, and the human psyche and soma as evidences to its authority and authenticity. Also, now is the time to recall 3:7 since this Surah is decorated with quite a few exquisitely beautiful allegories.
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
21:2 ما ياتيهم من ذكر من ربهم محدث الا استمعوه وهم يلعبون
Transcription (English)
21:2 Ma ya/teehim min thikrin minrabbihim muhdathin illa istamaAAoohu wahumyalAAaboona
21:2 Ma ya/teehim min thikrin minrabbihim muhdathin illa istamaAAoohu wahumyalAAaboona
Edip-Layth (Quran: A Reformist Translation)
21:2 When a reminder comes to them from their Lord that is new, they listen to it while playing.1
Note 1
21:2 When a reminder comes to them from their Lord that is new, they listen to it while playing.1
Note 1
The Quran is the only miracle given to Muhammed (29:51). Muhammed's mushrik companions could not comprehend that a book could be a miracle, and they wanted miracles "similar" to the ones given to the previous prophets (11:12; 17:90; 25:7; 37:7). Modern mushriks also demonstrated a similar reaction when God unveiled the prophesied miracle in 1974. When the miracle demanded from them the dedication of the system to God alone, and the rejection of all other "holy" teachings they have associated with the Quran, they objected, "How can there be mathematics in the Quran; the Quran is not a book of mathematics" or, "How can there be such a miracle; no previous messenger came up with such a miracle!" When a monotheist who was selected to fulfill the prophecy and discover the code started inviting his people to give up polytheism and the worship of Muhammed and clerics, he was declared an apostate by Muslim scholars in 1989, and within a year he was assassinated by a group linked to al-Qaida in early 1990 in Tucson, Arizona. See 3:81; 40:28; 72:24; 74:1. For the prophetic use of the word reminder (ZKR), see 15:9; 21:2; 21:24; 26:5; 29:51; 38:1; 41:41; 44:13; 72:17; 74:31.
The Monotheist Group (The Quran: A Monotheist Translation)
21:2 When a reminder comes to them from their Lord that is recent, they listen to it while playing.
21:2 When a reminder comes to them from their Lord that is recent, they listen to it while playing.
Muhammad Asad (The Message Of Quran)
21:2 Whenever there comes unto them any new reminder from their Sustainer, they but listen to it with playful amusement,2
Note 2
Lit., "while they are playing".
21:2 Whenever there comes unto them any new reminder from their Sustainer, they but listen to it with playful amusement,2
Note 2
Lit., "while they are playing".
Rashad Khalifa (The Final Testament)
21:2 When a proof comes to them from their Lord, that is new, they listen to it heedlessly.,
21:2 When a proof comes to them from their Lord, that is new, they listen to it heedlessly.,
Shabbir Ahmed (Quran As It Explains Itself)
21:2 Whenever a new reminder comes to them from their Lord, they listen to it with playful amusement. [26:5]
21:2 Whenever a new reminder comes to them from their Lord, they listen to it with playful amusement. [26:5]
21:3 لاهية قلوبهم واسروا النجوى الذين ظلموا هل هذا الا بشر مثلكم افتاتون السحر وانتم تبصرون
Transcription (English)
21:3 Lahiyatan quloobuhum waasarroo alnnajwaallatheena thalamoo hal hatha illabasharun mithlukum afata/toona alssihra waantum tubsiroona
21:3 Lahiyatan quloobuhum waasarroo alnnajwaallatheena thalamoo hal hatha illabasharun mithlukum afata/toona alssihra waantum tubsiroona
Edip-Layth (Quran: A Reformist Translation)
21:3 Their hearts are preoccupied, and those who are wicked confer privately: "Is he not a human being like you? Would you accept this magic while you know?"
21:3 Their hearts are preoccupied, and those who are wicked confer privately: "Is he not a human being like you? Would you accept this magic while you know?"
The Monotheist Group (The Quran: A Monotheist Translation)
21:3 Their hearts are preoccupied, and those who are wicked confer privately: "Is he not but a human being like you? Would you accept this magic while you know?"
21:3 Their hearts are preoccupied, and those who are wicked confer privately: "Is he not but a human being like you? Would you accept this magic while you know?"
Muhammad Asad (The Message Of Quran)
21:3 their hearts set on passing delights; yet they who are [thus] bent on wrongdoing conceal their innermost thoughts3 [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?''4
Note 3
See next note.
Note 4
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 Qur'an 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.
21:3 their hearts set on passing delights; yet they who are [thus] bent on wrongdoing conceal their innermost thoughts3 [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?''4
Note 3
See next note.
Note 4
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 Qur'an 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.
Rashad Khalifa (The Final Testament)
21:3 Their minds are heedless. And the transgressors confer secretly: "Is he not just a human being like you? Would you accept the magic that is presented to you?"1 ,
Note 1
Although the Bible (Malachi 3:1 ) and the Quran (3:81) prophesy the advent of God's Messenger of the Covenant,when he did appear, supported by `one of the greatest miracles' (74:30),he was met with heedlessness and opposition. The divine assertion that every `new' proof is opposed has been proven by the Arabs' opposition to the Quran's miracle. (App.1 & 2).
21:3 Their minds are heedless. And the transgressors confer secretly: "Is he not just a human being like you? Would you accept the magic that is presented to you?"1 ,
Note 1
Although the Bible (Malachi 3:1 ) and the Quran (3:81) prophesy the advent of God's Messenger of the Covenant,when he did appear, supported by `one of the greatest miracles' (74:30),he was met with heedlessness and opposition. The divine assertion that every `new' proof is opposed has been proven by the Arabs' opposition to the Quran's miracle. (App.1 & 2).
Shabbir Ahmed (Quran As It Explains Itself)
21:3 With their hearts preoccupied with fleeting delights, the wrongdoers confer secretly, "Is he not just a human being like you? Will you yield to his spellbinding eloquence with your eyes open?"
21:3 With their hearts preoccupied with fleeting delights, the wrongdoers confer secretly, "Is he not just a human being like you? Will you yield to his spellbinding eloquence with your eyes open?"
21:4 قال ربى يعلم القول فى السماء والارض وهو السميع العليم
Transcription (English)
21:4 Qala rabbee yaAAlamu alqawla fee alssama-iwaal-ardi wahuwa alssameeAAu alAAaleemu
21:4 Qala rabbee yaAAlamu alqawla fee alssama-iwaal-ardi wahuwa alssameeAAu alAAaleemu
Edip-Layth (Quran: A Reformist Translation)
21:4 Say, "My Lord knows what is said in the heavens and in the earth, and He is the Hearer, the Knower."
21:4 Say, "My Lord knows what is said in the heavens and in the earth, and He is the Hearer, the Knower."
The Monotheist Group (The Quran: A Monotheist Translation)
21:4 Say: "My Lord knows what is said in the heavens and on the earth, and He is the Hearer, the Knower."
21:4 Say: "My Lord knows what is said in the heavens and on the earth, and He is the Hearer, the Knower."
Muhammad Asad (The Message Of Quran)
21:4 Say:5 My Sustainer knows whatever is spoken in heaven and on earth; and He alone is all-hearing, all-knowing."
Note 5
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 Qur'an 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.
21:4 Say:5 My Sustainer knows whatever is spoken in heaven and on earth; and He alone is all-hearing, all-knowing."
Note 5
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 Qur'an 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.
Rashad Khalifa (The Final Testament)
21:4 He said, "My Lord knows every thought in the heaven and the earth. He is the Hearer, the Omniscient.",
21:4 He said, "My Lord knows every thought in the heaven and the earth. He is the Hearer, the Omniscient.",
Shabbir Ahmed (Quran As It Explains Itself)
21:4 The Prophet said, "My Lord knows every word that is spoken in the High and the Low. He is the Hearer, the Knower.”
21:4 The Prophet said, "My Lord knows every word that is spoken in the High and the Low. He is the Hearer, the Knower.”
21:5 بل قالوا اضغث احلم بل افترىه بل هو شاعر فلياتنا باية كما ارسل الاولون
Transcription (English)
21:5 Bal qaloo adghathu ahlaminbali iftarahu bal huwa shaAAirun falya/tinabi-ayatin kama orsila al-awwaloona
21:5 Bal qaloo adghathu ahlaminbali iftarahu bal huwa shaAAirun falya/tinabi-ayatin kama orsila al-awwaloona
Edip-Layth (Quran: A Reformist Translation)
21:5 They said, "No, these are just bad dreams; no, he made it up; no, he is a poet. So let him bring us a sign like those who were sent before."
21:5 They said, "No, these are just bad dreams; no, he made it up; no, he is a poet. So let him bring us a sign like those who were sent before."
The Monotheist Group (The Quran: A Monotheist Translation)
21:5 They said: "No, these are just bad dreams; no, he made it up; no, he is a poet. So let him bring us a sign like those who were sent before."
21:5 They said: "No, these are just bad dreams; no, he made it up; no, he is a poet. So let him bring us a sign like those who were sent before."
Muhammad Asad (The Message Of Quran)
21:5 Nay," they say, [Muhammad propounds] the most involved and confusing of dreams!"6 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]?"
Note 6
Lit., "confusing medleys (adghath) of dreams".
21:5 Nay," they say, [Muhammad propounds] the most involved and confusing of dreams!"6 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]?"
Note 6
Lit., "confusing medleys (adghath) of dreams".
Rashad Khalifa (The Final Testament)
21:5 They even said, "Hallucinations," "He made it up," and, "He is a poet. Let him show us a miracle like those of the previous messengers.",
21:5 They even said, "Hallucinations," "He made it up," and, "He is a poet. Let him show us a miracle like those of the previous messengers.",
Shabbir Ahmed (Quran As It Explains Itself)
21:5 “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!"
21:5 “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!"
21:6 ما ءامنت قبلهم من قرية اهلكنها افهم يؤمنون
Transcription (English)
21:6 Ma amanat qablahum min qaryatinahlaknaha afahum yu/minoona
21:6 Ma amanat qablahum min qaryatinahlaknaha afahum yu/minoona
Edip-Layth (Quran: A Reformist Translation)
21:6 None of the towns which We destroyed before them had acknowledged. Will they acknowledge?
21:6 None of the towns which We destroyed before them had acknowledged. Will they acknowledge?
The Monotheist Group (The Quran: A Monotheist Translation)
21:6 None of the towns which We destroyed before them had believed. Will they be the ones who believe?
21:6 None of the towns which We destroyed before them had believed. Will they be the ones who believe?
Muhammad Asad (The Message Of Quran)
21:6 Not one of the communities that We destroyed in bygone times7 would ever believe [their prophets]: will these, then, [be more willing to] believe?8
Note 7
Lit., "before them".
Note 8
The downfall of those communities of old - frequently referred to in the Qur'an - 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?
21:6 Not one of the communities that We destroyed in bygone times7 would ever believe [their prophets]: will these, then, [be more willing to] believe?8
Note 7
Lit., "before them".
Note 8
The downfall of those communities of old - frequently referred to in the Qur'an - 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?
Rashad Khalifa (The Final Testament)
21:6 We never annihilated a believing community in the past. Are these people believers?,
21:6 We never annihilated a believing community in the past. Are these people believers?,
Shabbir Ahmed (Quran As It Explains Itself)
21:6 Not one of the communities before them that We (Our law) destroyed, would ever believe (in their Messengers). Will these, then, believe?
21:6 Not one of the communities before them that We (Our law) destroyed, would ever believe (in their Messengers). Will these, then, believe?
21:7 وما ارسلنا قبلك الا رجالا نوحى اليهم فسلوا اهل الذكر ان كنتم لا تعلمون
Transcription (English)
21:7 Wama arsalna qablaka illarijalan noohee ilayhim fais-aloo ahla alththikriin kuntum la taAAlamoona
21:7 Wama arsalna qablaka illarijalan noohee ilayhim fais-aloo ahla alththikriin kuntum la taAAlamoona
Edip-Layth (Quran: A Reformist Translation)
21:7 We did not send before you except people whom We inspired. So ask the people of the remembrance if you do not know.2
Note 2
21:7 We did not send before you except people whom We inspired. So ask the people of the remembrance if you do not know.2
Note 2
See the note for 7:46 for why we preferred people rather than men. The Old Testament mentions several women messengers, such us, Ruth.
The Monotheist Group (The Quran: A Monotheist Translation)
21:7 And We did not send before you except men whom We inspired to. So ask the people of the Reminder if you do not know.
21:7 And We did not send before you except men whom We inspired to. So ask the people of the Reminder if you do not know.
Muhammad Asad (The Message Of Quran)
21:7 For [even] before thy time, [O Muhammad,] We never sent [as Our apostles] any but [mortal] men, whom We inspired - hence, [tell the deniers of the truth,] If you do not know this, ask the followers of earlier revelation"9
Note 9
Lit., "followers of the reminder" - i.e., of the Bible, which in its original, uncorrupted form represented one of Gods "reminders" to man.
21:7 For [even] before thy time, [O Muhammad,] We never sent [as Our apostles] any but [mortal] men, whom We inspired - hence, [tell the deniers of the truth,] If you do not know this, ask the followers of earlier revelation"9
Note 9
Lit., "followers of the reminder" - i.e., of the Bible, which in its original, uncorrupted form represented one of Gods "reminders" to man.
Rashad Khalifa (The Final Testament)
21:7 We did not send before you except men whom we inspired. Ask those who know the scripture, if you do not know.,
21:7 We did not send before you except men whom we inspired. Ask those who know the scripture, if you do not know.,
Shabbir Ahmed (Quran As It Explains Itself)
21:7 For, before you We sent none but men to whom We granted revelation. So, (tell the deniers), “Ask the followers of previous reminders if you know not.” [12:109, 16:43]
21:7 For, before you We sent none but men to whom We granted revelation. So, (tell the deniers), “Ask the followers of previous reminders if you know not.” [12:109, 16:43]
21:8 وما جعلنهم جسدا لا ياكلون الطعام وما كانوا خلدين
Transcription (English)
21:8 Wama jaAAalnahum jasadan laya/kuloona alttaAAama wama kanookhalideena
21:8 Wama jaAAalnahum jasadan laya/kuloona alttaAAama wama kanookhalideena
Edip-Layth (Quran: A Reformist Translation)
21:8 We did not make for them bodies that do not need to eat, nor were they immortal.
21:8 We did not make for them bodies that do not need to eat, nor were they immortal.
The Monotheist Group (The Quran: A Monotheist Translation)
21:8 And We did not make for them bodies that do not need to eat, nor were they immortal.
21:8 And We did not make for them bodies that do not need to eat, nor were they immortal.
Muhammad Asad (The Message Of Quran)
21:8 and neither did We endow them with bodies that could dispense with food nor were they immortal.10
Note 10
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.
21:8 and neither did We endow them with bodies that could dispense with food nor were they immortal.10
Note 10
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.
Rashad Khalifa (The Final Testament)
21:8 We did not give them bodies that did not eat, nor were they immortal.,
21:8 We did not give them bodies that did not eat, nor were they immortal.,
Shabbir Ahmed (Quran As It Explains Itself)
21:8 We did not give them bodies that would not require food, nor were they immortal.
21:8 We did not give them bodies that would not require food, nor were they immortal.
21:9 ثم صدقنهم الوعد فانجينهم ومن نشاء واهلكنا المسرفين
Transcription (English)
21:9 Thumma sadaqnahumu alwaAAdafaanjaynahum waman nashao waahlaknaalmusrifeena
21:9 Thumma sadaqnahumu alwaAAdafaanjaynahum waman nashao waahlaknaalmusrifeena
Edip-Layth (Quran: A Reformist Translation)
21:9 Then We fulfilled the promise to them, so We saved them and whom We pleased, and We destroyed those who transgressed.
21:9 Then We fulfilled the promise to them, so We saved them and whom We pleased, and We destroyed those who transgressed.
The Monotheist Group (The Quran: A Monotheist Translation)
21:9 Then We fulfilled the promise to them, so We saved them and whom We pleased, and We destroyed those who transgressed.
21:9 Then We fulfilled the promise to them, so We saved them and whom We pleased, and We destroyed those who transgressed.
Muhammad Asad (The Message Of Quran)
21:9 In the end, We made good unto them Our promise, and We saved them and all whom We willed [to save],11 and We destroyed those who had wasted their own selves.12
Note 11
I.e., their believing followers.
Note 12
As regards my rendering of al-musrifun as "those who had wasted their own selves", see note 21 on the last sentence of 10:12.
21:9 In the end, We made good unto them Our promise, and We saved them and all whom We willed [to save],11 and We destroyed those who had wasted their own selves.12
Note 11
I.e., their believing followers.
Note 12
As regards my rendering of al-musrifun as "those who had wasted their own selves", see note 21 on the last sentence of 10:12.
Rashad Khalifa (The Final Testament)
21:9 We fulfilled our promise to them; we saved them together with whomever we willed, and annihilated the transgressors.,
21:9 We fulfilled our promise to them; we saved them together with whomever we willed, and annihilated the transgressors.,
Shabbir Ahmed (Quran As It Explains Itself)
21:9 We always fulfilled Our promise to them. We saved them and all those who were worthy to be saved according to Our law and We destroyed those who had wasted their own “Self.”
21:9 We always fulfilled Our promise to them. We saved them and all those who were worthy to be saved according to Our law and We destroyed those who had wasted their own “Self.”
21:10 لقد انزلنا اليكم كتبا فيه ذكركم افلا تعقلون
Transcription (English)
21:10 Laqad anzalna ilaykum kitabanfeehi thikrukum afala taAAqiloona
21:10 Laqad anzalna ilaykum kitabanfeehi thikrukum afala taAAqiloona
Edip-Layth (Quran: A Reformist Translation)
21:10 We have sent down to you a book in which is your remembrance. Do you not reason?
21:10 We have sent down to you a book in which is your remembrance. Do you not reason?
The Monotheist Group (The Quran: A Monotheist Translation)
21:10 We have sent down to you a Book in which is your remembrance. Do you not comprehend?
21:10 We have sent down to you a Book in which is your remembrance. Do you not comprehend?
Muhammad Asad (The Message Of Quran)
21:10 [O MEN!] We have now bestowed upon you from on high a divine writ containing all that you ought to bear in mind13 will you not, then, use your reason?
Note 13
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 Qur'an. By rendering the expression dhikrukum as ''all that you ought to bear in mind'', I have tried to bring out all these meanings.
21:10 [O MEN!] We have now bestowed upon you from on high a divine writ containing all that you ought to bear in mind13 will you not, then, use your reason?
Note 13
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 Qur'an. By rendering the expression dhikrukum as ''all that you ought to bear in mind'', I have tried to bring out all these meanings.
Rashad Khalifa (The Final Testament)
21:10 We have sent down to you a scripture containing your message. Do you not understand?,
21:10 We have sent down to you a scripture containing your message. Do you not understand?,
Shabbir Ahmed (Quran As It Explains Itself)
21:10 O Mankind! Now We have revealed to you a Book that is all about you and it will give you eminence. Will you not, then, use reason? [21:24, 23:70, 43:43-44]
21:10 O Mankind! Now We have revealed to you a Book that is all about you and it will give you eminence. Will you not, then, use reason? [21:24, 23:70, 43:43-44]
21:11 وكم قصمنا من قرية كانت ظالمة وانشانا بعدها قوما ءاخرين
Transcription (English)
21:11 Wakam qasamna min qaryatin kanatthalimatan waansha/na baAAdahaqawman akhareena
21:11 Wakam qasamna min qaryatin kanatthalimatan waansha/na baAAdahaqawman akhareena
Edip-Layth (Quran: A Reformist Translation)
21:11 How many a town have We destroyed because of its wrongdoing, and We established after them a different people?
21:11 How many a town have We destroyed because of its wrongdoing, and We established after them a different people?
The Monotheist Group (The Quran: A Monotheist Translation)
21:11 And how many a town have We destroyed because it was wicked, and We established after them a different people?
21:11 And how many a town have We destroyed because it was wicked, and We established after them a different people?
Muhammad Asad (The Message Of Quran)
21:11 For, how many a community that persisted in evildoing have We dashed into fragments, and raised another people in its stead!14
Note 14
Lit., ''after it''.
21:11 For, how many a community that persisted in evildoing have We dashed into fragments, and raised another people in its stead!14
Note 14
Lit., ''after it''.
Rashad Khalifa (The Final Testament)
21:11 Many a community we terminated because of their transgression, and we substituted other people in their place.,
21:11 Many a community we terminated because of their transgression, and we substituted other people in their place.,
Shabbir Ahmed (Quran As It Explains Itself)
21:11 How many were the communities that We dashed into fragments because they were unjust and We replaced them with other peoples!2
Note 2
Zaalim = Wrongdoer = One who displaces something from its rightful place = Unjust = Oppressor = Violator of human rights = One who chooses to do wrong
21:11 How many were the communities that We dashed into fragments because they were unjust and We replaced them with other peoples!2
Note 2
Zaalim = Wrongdoer = One who displaces something from its rightful place = Unjust = Oppressor = Violator of human rights = One who chooses to do wrong
21:12 فلما احسوا باسنا اذا هم منها يركضون
Transcription (English)
21:12 Falamma ahassoo ba/sanaitha hum minha yarkudoona
21:12 Falamma ahassoo ba/sanaitha hum minha yarkudoona
Edip-Layth (Quran: A Reformist Translation)
21:12 So it was that when they perceived Our power, they were running from it.
21:12 So it was that when they perceived Our power, they were running from it.
The Monotheist Group (The Quran: A Monotheist Translation)
21:12 So it was that when they perceived Our power, they were running from it.
21:12 So it was that when they perceived Our power, they were running from it.
Muhammad Asad (The Message Of Quran)
21:12 And [every time,] as soon as they began to feel Our punishing might, lo! they tried to flee from it15
Note 15
For an explanation of the phrase ma utriftum fihi, see surah 11 note 147.
21:12 And [every time,] as soon as they began to feel Our punishing might, lo! they tried to flee from it15
Note 15
For an explanation of the phrase ma utriftum fihi, see surah 11 note 147.
Rashad Khalifa (The Final Testament)
21:12 When our requital came to pass, they started to run.,
21:12 When our requital came to pass, they started to run.,
Shabbir Ahmed (Quran As It Explains Itself)
21:12 And as soon as they began feeling Our Mighty requital, they tried to flee from it. [7:182, 16:26]
21:12 And as soon as they began feeling Our Mighty requital, they tried to flee from it. [7:182, 16:26]
21:13 لا تركضوا وارجعوا الى ما اترفتم فيه ومسكنكم لعلكم تسلون
Transcription (English)
21:13 La tarkudoo wairjiAAooila ma otriftum feehi wamasakinikumlaAAallakum tus-aloona
21:13 La tarkudoo wairjiAAooila ma otriftum feehi wamasakinikumlaAAallakum tus-aloona
Edip-Layth (Quran: A Reformist Translation)
21:13 "Do not run; come back to your lavish lifestyle and your homes, so that you will be questioned!"
21:13 "Do not run; come back to your lavish lifestyle and your homes, so that you will be questioned!"
The Monotheist Group (The Quran: A Monotheist Translation)
21:13 "Donot run, and come back to that which you were living lavishly in and your homes; so that you will be questioned."
21:13 "Donot run, and come back to that which you were living lavishly in and your homes; so that you will be questioned."
Muhammad Asad (The Message Of Quran)
21:13 [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.16 and [return] to your homes, so that you might be called to account [for what you have done]!''*
Note 16
The Qur'an 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.
21:13 [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.16 and [return] to your homes, so that you might be called to account [for what you have done]!''*
Note 16
The Qur'an 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.
Rashad Khalifa (The Final Testament)
21:13 Do not run, and come back to your luxuries and your mansions, for you must be held accountable.,
21:13 Do not run, and come back to your luxuries and your mansions, for you must be held accountable.,
Shabbir Ahmed (Quran As It Explains Itself)
21:13 (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” (from whose blood and sweat you amassed this wealth and luxury and built these monuments 102:8).
21:13 (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” (from whose blood and sweat you amassed this wealth and luxury and built these monuments 102:8).
21:14 قالوا يويلنا انا كنا ظلمين
Transcription (English)
21:14 Qaloo ya waylana innakunna thalimeena
21:14 Qaloo ya waylana innakunna thalimeena
Edip-Layth (Quran: A Reformist Translation)
21:14 They said, "Woe to us, we have been wicked!"
21:14 They said, "Woe to us, we have been wicked!"
The Monotheist Group (The Quran: A Monotheist Translation)
21:14 They said: "Woe to us, we have been wicked!"
21:14 They said: "Woe to us, we have been wicked!"
Muhammad Asad (The Message Of Quran)
21:14 And they could only cry:17 Oh, woe unto us! Verily, we were wrongdoers!"
Note 17
Lit., "They said''.
21:14 And they could only cry:17 Oh, woe unto us! Verily, we were wrongdoers!"
Note 17
Lit., "They said''.
Rashad Khalifa (The Final Testament)
21:14 They said, "Woe to us. We were really wicked.",
21:14 They said, "Woe to us. We were really wicked.",
Shabbir Ahmed (Quran As It Explains Itself)
21:14 They said, “Ah, woe to us! We did wrong others and ourselves.”
21:14 They said, “Ah, woe to us! We did wrong others and ourselves.”
21:15 فما زالت تلك دعوىهم حتى جعلنهم حصيدا خمدين
Transcription (English)
21:15 Fama zalat tilka daAAwahumhatta jaAAalnahum haseedan khamideena
21:15 Fama zalat tilka daAAwahumhatta jaAAalnahum haseedan khamideena
Edip-Layth (Quran: A Reformist Translation)
21:15 So that remained as their cry until We took them all, and they became still.
21:15 So that remained as their cry until We took them all, and they became still.
The Monotheist Group (The Quran: A Monotheist Translation)
21:15 So that remained their cry until We took them all, and they became still.
21:15 So that remained their cry until We took them all, and they became still.
Muhammad Asad (The Message Of Quran)
21:15 And that cry of theirs did not cease until We caused them to become [like] a field mown down, still and silent as ashes.
21:15 And that cry of theirs did not cease until We caused them to become [like] a field mown down, still and silent as ashes.
Rashad Khalifa (The Final Testament)
21:15 This continued to be their proclamation, until we completely wiped them out.,
21:15 This continued to be their proclamation, until we completely wiped them out.,
Shabbir Ahmed (Quran As It Explains Itself)
21:15 And that cry of theirs did not cease until We made them as the stubble of a reaped field, silent as ashes. [36:28]
21:15 And that cry of theirs did not cease until We made them as the stubble of a reaped field, silent as ashes. [36:28]
21:16 وما خلقنا السماء والارض وما بينهما لعبين
Transcription (English)
21:16 Wama khalaqna alssamaawaal-arda wama baynahuma laAAibeena
21:16 Wama khalaqna alssamaawaal-arda wama baynahuma laAAibeena
Edip-Layth (Quran: A Reformist Translation)
21:16 We did not create the heavens and the earth and what is between them for entertainment.
21:16 We did not create the heavens and the earth and what is between them for entertainment.
The Monotheist Group (The Quran: A Monotheist Translation)
21:16 AndWe did not create the heavens and the earth and what is between them for entertainment.
21:16 AndWe did not create the heavens and the earth and what is between them for entertainment.
Muhammad Asad (The Message Of Quran)
21:16 AND [know that] We have not created the heavens and the earth and all that is between them in mere idle play:18
21:16 AND [know that] We have not created the heavens and the earth and all that is between them in mere idle play:18
Rashad Khalifa (The Final Testament)
21:16 We did not create the heavens and the earth, and everything between them just for amusement.,
21:16 We did not create the heavens and the earth, and everything between them just for amusement.,
Shabbir Ahmed (Quran As It Explains Itself)
21:16 We have not created the heavens and the earth and all that is between them in mere play, or without purpose. [11:7, 45:22, 53:31]
21:16 We have not created the heavens and the earth and all that is between them in mere play, or without purpose. [11:7, 45:22, 53:31]
21:17 لو اردنا ان نتخذ لهوا لاتخذنه من لدنا ان كنا فعلين
Transcription (English)
21:17 Law aradna an nattakhithalahwan laittakhathnahu min ladunna inkunna faAAileena
21:17 Law aradna an nattakhithalahwan laittakhathnahu min ladunna inkunna faAAileena
Edip-Layth (Quran: A Reformist Translation)
21:17 If We wanted to be amused, We could have done so from what is already with Us, if that is what We wished to do.
21:17 If We wanted to be amused, We could have done so from what is already with Us, if that is what We wished to do.
The Monotheist Group (The Quran: A Monotheist Translation)
21:17 If We wanted to be amused, We could have done so from what is already with Us, if that is what We wished to do.
21:17 If We wanted to be amused, We could have done so from what is already with Us, if that is what We wished to do.
Muhammad Asad (The Message Of Quran)
21:17 [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!19
Note 19
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 Qur'an, the above passage amounts to a statement of God's transcendence.
21:17 [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!19
Note 19
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 Qur'an, the above passage amounts to a statement of God's transcendence.
Rashad Khalifa (The Final Testament)
21:17 If we needed amusement, we could have initiated it without any of this, if that is what we wanted to do.,
21:17 If we needed amusement, we could have initiated it without any of this, if that is what we wanted to do.,
Shabbir Ahmed (Quran As It Explains Itself)
21:17 Had We willed to find a pastime, We could have produced it from Our Presence, if such had been Our will at all!
21:17 Had We willed to find a pastime, We could have produced it from Our Presence, if such had been Our will at all!
21:18 بل نقذف بالحق على البطل فيدمغه فاذا هو زاهق ولكم الويل مما تصفون
Transcription (English)
21:18 Bal naqthifu bialhaqqiAAala albatili fayadmaghuhu fa-itha huwa zahiqunwalakumu alwaylu mimma tasifoona
21:18 Bal naqthifu bialhaqqiAAala albatili fayadmaghuhu fa-itha huwa zahiqunwalakumu alwaylu mimma tasifoona
Edip-Layth (Quran: A Reformist Translation)
21:18 No, We cast the truth upon the falsehood, so it disrupts it, and then it retreats. Woe to you for what you have described.
21:18 No, We cast the truth upon the falsehood, so it disrupts it, and then it retreats. Woe to you for what you have described.
The Monotheist Group (The Quran: A Monotheist Translation)
21:18 No,We cast with the truth upon the falsehood, so it disrupts it, and then it retreats. And woe to you for what you have described.
21:18 No,We cast with the truth upon the falsehood, so it disrupts it, and then it retreats. And woe to you for what you have described.
Muhammad Asad (The Message Of Quran)
21:18 Nay, but [by the very act of creation] We hurl the truth against falsehood,20 and it crushes the latter: and lo! it withers away.21 But woe unto you for all your [attempts at] defining [God] 22
Note 20
I.e., the truth of God's transcendence against the false idea of His existential immanence in or co-existence with, the created universe.
Note 21
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.
Note 22
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 88) - implying that the idea of God's "immanence" in His creation is equivalent to an attempt to define His Being.
21:18 Nay, but [by the very act of creation] We hurl the truth against falsehood,20 and it crushes the latter: and lo! it withers away.21 But woe unto you for all your [attempts at] defining [God] 22
Note 20
I.e., the truth of God's transcendence against the false idea of His existential immanence in or co-existence with, the created universe.
Note 21
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.
Note 22
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 88) - implying that the idea of God's "immanence" in His creation is equivalent to an attempt to define His Being.
Rashad Khalifa (The Final Testament)
21:18 Instead, it is our plan to support the truth against falsehood, in order to defeat it. Woe to you for the utterances you utter.,
21:18 Instead, it is our plan to support the truth against falsehood, in order to defeat it. Woe to you for the utterances you utter.,
Shabbir Ahmed (Quran As It Explains Itself)
21:18 Nay, We hurl the truth against falsehood and it crushes the latter, and falsehood has to vanish. Ah! There is destruction for you who forge false dogmas.3
Note 3
Some people conjecture that the Universe is a dream, a play or a mere shadow of the World of Ideas. But God has designed it such that the truth advances and falsehood vanishes
21:18 Nay, We hurl the truth against falsehood and it crushes the latter, and falsehood has to vanish. Ah! There is destruction for you who forge false dogmas.3
Note 3
Some people conjecture that the Universe is a dream, a play or a mere shadow of the World of Ideas. But God has designed it such that the truth advances and falsehood vanishes
21:19 وله من فى السموت والارض ومن عنده لا يستكبرون عن عبادته ولا يستحسرون
Transcription (English)
21:19 Walahu man fee alssamawatiwaal-ardi waman AAindahu la yastakbiroonaAAan AAibadatihi wala yastahsiroona
21:19 Walahu man fee alssamawatiwaal-ardi waman AAindahu la yastakbiroonaAAan AAibadatihi wala yastahsiroona
Edip-Layth (Quran: A Reformist Translation)
God has no Partner in His Dominion21:19 To Him is whoever is in the heavens and in the earth. Those who are near Him are not too proud to serve Him, nor do they complain.
God has no Partner in His Dominion21:19 To Him is whoever is in the heavens and in the earth. Those who are near Him are not too proud to serve Him, nor do they complain.
The Monotheist Group (The Quran: A Monotheist Translation)
21:19 Andto Him is whoever is in the heavens and on the earth. And those who are near Him are not too proud to serve Him, nor do they complain.
21:19 Andto Him is whoever is in the heavens and on the earth. And those who are near Him are not too proud to serve Him, nor do they complain.
Muhammad Asad (The Message Of Quran)
21:19 for, unto Him belong all [beings] that are in the heavens and on earth; and those that are with Him23 are never too proud to worship Him and never grow weary [thereof]:
Note 23
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 4.)
21:19 for, unto Him belong all [beings] that are in the heavens and on earth; and those that are with Him23 are never too proud to worship Him and never grow weary [thereof]:
Note 23
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 4.)
Rashad Khalifa (The Final Testament)
21:19 To Him belongs everyone in the heavens and the earth, and those at Him are never too arrogant to worship Him, nor do they ever waver.,
21:19 To Him belongs everyone in the heavens and the earth, and those at Him are never too arrogant to worship Him, nor do they ever waver.,
Shabbir Ahmed (Quran As It Explains Itself)
21:19 Unto Him belongs whoever is in the heavens and earth. All creation dwells in His Dominion and none is ever too proud to obey His laws, nor do they get tired.
21:19 Unto Him belongs whoever is in the heavens and earth. All creation dwells in His Dominion and none is ever too proud to obey His laws, nor do they get tired.
21:20 يسبحون اليل والنهار لا يفترون
Transcription (English)
21:20 Yusabbihoona allayla waalnnaharala yafturoona
21:20 Yusabbihoona allayla waalnnaharala yafturoona
Edip-Layth (Quran: A Reformist Translation)
21:20 They glorify in the night and the day, they do not cease.
21:20 They glorify in the night and the day, they do not cease.
The Monotheist Group (The Quran: A Monotheist Translation)
21:20 They glorify in the night and the day, they do not cease.
21:20 They glorify in the night and the day, they do not cease.
Muhammad Asad (The Message Of Quran)
21:20 they extol His limitless glory by night and by day, never flagging [therein].
21:20 they extol His limitless glory by night and by day, never flagging [therein].
Rashad Khalifa (The Final Testament)
21:20 They glorify night and day, without ever tiring.,
21:20 They glorify night and day, without ever tiring.,
Shabbir Ahmed (Quran As It Explains Itself)
21:20 They (extol His glory and) strive night and day towards the fulfillment of His Plan and do not pause.
21:20 They (extol His glory and) strive night and day towards the fulfillment of His Plan and do not pause.
21:21 ام اتخذوا ءالهة من الارض هم ينشرون
Transcription (English)
21:21 Ami ittakhathoo alihatan minaal-ardi hum yunshiroona
21:21 Ami ittakhathoo alihatan minaal-ardi hum yunshiroona
Edip-Layth (Quran: A Reformist Translation)
21:21 Or have they taken gods from the earth who can resurrect?3
21:21 Or have they taken gods from the earth who can resurrect?3
The Monotheist Group (The Quran: A Monotheist Translation)
21:21 Or have they taken earthly gods who can resurrect?
21:21 Or have they taken earthly gods who can resurrect?
Muhammad Asad (The Message Of Quran)
21:21 And yet24 some people choose to worship certain earthly things or beings as deities25 that [are supposed to] resurrect [the dead; and they fail to realize that],
Note 24
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".
Note 25
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.
21:21 And yet24 some people choose to worship certain earthly things or beings as deities25 that [are supposed to] resurrect [the dead; and they fail to realize that],
Note 24
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".
Note 25
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.
Rashad Khalifa (The Final Testament)
One God21:21 Have they found gods on earth who can create?,
One God21:21 Have they found gods on earth who can create?,
21:22 لو كان فيهما ءالهة الا الله لفسدتا فسبحن الله رب العرش عما يصفون
Transcription (English)
21:22 Law kana feehima alihatunilla Allahu lafasadata fasubhana Allahirabbi alAAarshi AAamma yasifoona
21:22 Law kana feehima alihatunilla Allahu lafasadata fasubhana Allahirabbi alAAarshi AAamma yasifoona
Edip-Layth (Quran: A Reformist Translation)
21:22 If there were gods in them except for God, then they would have been ruined. Glory be to God, the Lord of the dominion from what they describe.
21:22 If there were gods in them except for God, then they would have been ruined. Glory be to God, the Lord of the dominion from what they describe.
The Monotheist Group (The Quran: A Monotheist Translation)
21:22 If there were gods in them except for God, then they would have been ruined. Glory be to God, the Lord of the Throne from what they describe.
21:22 If there were gods in them except for God, then they would have been ruined. Glory be to God, the Lord of the Throne from what they describe.
Muhammad Asad (The Message Of Quran)
21:22 had there been in heaven or on earth26 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 almightiness27 far] above anything that men may devise by way of definition!28
Note 26
Lit., ''in those two [realms]", alluding to the first clause of verse 19 above.
Note 27
Lit., "the Sustainer (rabb) of the awesome throne of almightiness". (For this rendering of al-arsh, see note 43 on 7:54.
Note 28
Cf. last sentence of verse 18 above and the corresponding note 22, as well as note 88 on 6:100.
21:22 had there been in heaven or on earth26 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 almightiness27 far] above anything that men may devise by way of definition!28
Note 26
Lit., ''in those two [realms]", alluding to the first clause of verse 19 above.
Note 27
Lit., "the Sustainer (rabb) of the awesome throne of almightiness". (For this rendering of al-arsh, see note 43 on 7:54.
Note 28
Cf. last sentence of verse 18 above and the corresponding note 22, as well as note 88 on 6:100.
Rashad Khalifa (The Final Testament)
21:22 If there were in them (the heavens and the earth) other gods beside GOD, there would have been chaos. Glory be to GOD; the Lord with absolute authority. He is high above their claims.,
21:22 If there were in them (the heavens and the earth) other gods beside GOD, there would have been chaos. Glory be to GOD; the Lord with absolute authority. He is high above their claims.,
Shabbir Ahmed (Quran As It Explains Itself)
21:22 If there were other gods besides God, there would have been chaos in both (the heavens and earth). Glorified is God, the Lord of Supreme Control, above all that they contrive. [3:84, 6:3, 16:51, 39:67]
21:22 If there were other gods besides God, there would have been chaos in both (the heavens and earth). Glorified is God, the Lord of Supreme Control, above all that they contrive. [3:84, 6:3, 16:51, 39:67]
21:23 لا يسل عما يفعل وهم يسلون
Transcription (English)
21:23 La yus-alu AAamma yafAAaluwahum yus-aloona
21:23 La yus-alu AAamma yafAAaluwahum yus-aloona
Edip-Layth (Quran: A Reformist Translation)
21:23 He is not questioned about what He does, while they will be questioned.
21:23 He is not questioned about what He does, while they will be questioned.
The Monotheist Group (The Quran: A Monotheist Translation)
21:23 He is not questioned about what He does, while they will be questioned.
21:23 He is not questioned about what He does, while they will be questioned.
Muhammad Asad (The Message Of Quran)
21:23 He cannot be called to account for whatever He does, whereas they will be called to account:
21:23 He cannot be called to account for whatever He does, whereas they will be called to account:
Rashad Khalifa (The Final Testament)
Never Question God's Wisdom21:23 He is never to be asked about anything He does, while all others are questioned.,
Never Question God's Wisdom21:23 He is never to be asked about anything He does, while all others are questioned.,
Shabbir Ahmed (Quran As It Explains Itself)
21:23 (The Ultimate Sovereignty, befits only Him.) He cannot be called to account for what He does, whereas they will be held accountable.
21:23 (The Ultimate Sovereignty, befits only Him.) He cannot be called to account for what He does, whereas they will be held accountable.
21:24 ام اتخذوا من دونه ءالهة قل هاتوا برهنكم هذا ذكر من معى وذكر من قبلى بل اكثرهم لا يعلمون الحق فهم معرضون
21:24 am atKźwa mn dwnh aalhẗ ql hatwa brhankm haźa źkr mn mAy wźkr mn qbly bl akśrhm la yAlmwn alHq fhm mArDwn
Transcription (English)
21:24 Ami ittakhathoo min doonihi alihatanqul hatoo burhanakum hatha thikru manmaAAiya wathikru man qablee bal aktharuhum layaAAlamoona alhaqqa fahum muAAridoona
21:24 Ami ittakhathoo min doonihi alihatanqul hatoo burhanakum hatha thikru manmaAAiya wathikru man qablee bal aktharuhum layaAAlamoona alhaqqa fahum muAAridoona
Edip-Layth (Quran: A Reformist Translation)
21:24 Or have they taken gods besides Him? Say, "Bring your proof. This is a reminder for those with me and a reminder for those before me." But, most of them do not know the truth, so they turn away.
21:24 Or have they taken gods besides Him? Say, "Bring your proof. This is a reminder for those with me and a reminder for those before me." But, most of them do not know the truth, so they turn away.
The Monotheist Group (The Quran: A Monotheist Translation)
21:24 Or have they taken gods besides Him? Say: "Bring your proof. This is a reminder of those with me and a reminder of those before me." But, most of them do not know the truth, so they turn away.
21:24 Or have they taken gods besides Him? Say: "Bring your proof. This is a reminder of those with me and a reminder of those before me." But, most of them do not know the truth, so they turn away.
Muhammad Asad (The Message Of Quran)
21:24 and yet,29 they choose to worship [imaginary] deities instead of Him! Say [O Prophet]: Produce an evidence for what you are claiming:30 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."31 But nay, most of them do not know the truth, and so they stubbornly turn away [from it]32
Note 29
See note 24 above.
Note 30
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.
Note 31
I.e., the earlier prophets, the purport of whose messages was always the stress on the oneness of God.
Note 32
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.
21:24 and yet,29 they choose to worship [imaginary] deities instead of Him! Say [O Prophet]: Produce an evidence for what you are claiming:30 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."31 But nay, most of them do not know the truth, and so they stubbornly turn away [from it]32
Note 29
See note 24 above.
Note 30
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.
Note 31
I.e., the earlier prophets, the purport of whose messages was always the stress on the oneness of God.
Note 32
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.
Rashad Khalifa (The Final Testament)
21:24 Have they found other gods beside Him? Say, "Show me your proof. This is the message to my generation, consummating all previous messages." Indeed, most of them do not recognize the truth; this is why they are so hostile.,
21:24 Have they found other gods beside Him? Say, "Show me your proof. This is the message to my generation, consummating all previous messages." Indeed, most of them do not recognize the truth; this is why they are so hostile.,
Shabbir Ahmed (Quran As It Explains Itself)
21:24 And yet they choose deities instead of Him! Say, “Bring your evidence. This is the demand of those with me and this has been the demand of those who were with previous Prophets.” Indeed, most of them do not recognize the truth, therefore, they stubbornly turn away from it. [23:117]
21:24 And yet they choose deities instead of Him! Say, “Bring your evidence. This is the demand of those with me and this has been the demand of those who were with previous Prophets.” Indeed, most of them do not recognize the truth, therefore, they stubbornly turn away from it. [23:117]
21:25 وما ارسلنا من قبلك من رسول الا نوحى اليه انه لا اله الا انا فاعبدون
Transcription (English)
21:25 Wama arsalna min qablika minrasoolin illa noohee ilayhi annahu la ilahailla ana faoAAbudooni
21:25 Wama arsalna min qablika minrasoolin illa noohee ilayhi annahu la ilahailla ana faoAAbudooni
Edip-Layth (Quran: A Reformist Translation)
21:25 We did not send any messenger before you except that We inspired him: "There is no god but Me, so serve Me."
21:25 We did not send any messenger before you except that We inspired him: "There is no god but Me, so serve Me."
The Monotheist Group (The Quran: A Monotheist Translation)
21:25 AndWe did not send any messenger before you except that We inspired him that: "There is no god except Me, so serve Me."
21:25 AndWe did not send any messenger before you except that We inspired him that: "There is no god except Me, so serve Me."
Muhammad Asad (The Message Of Quran)
21:25 and [this despite the fact that even] before thy time We never sent any apostle without having revealed to him that there is no deity save Me, - [and that,] therefore, you shall worship Me [alone]!
21:25 and [this despite the fact that even] before thy time We never sent any apostle without having revealed to him that there is no deity save Me, - [and that,] therefore, you shall worship Me [alone]!
Rashad Khalifa (The Final Testament)
One God/One Message/One Religion21:25 We did not send any messenger before you except with the inspiration: "There is no god except Me; you shall worship Me alone.",
One God/One Message/One Religion21:25 We did not send any messenger before you except with the inspiration: "There is no god except Me; you shall worship Me alone.",
Shabbir Ahmed (Quran As It Explains Itself)
21:25 We sent no Messenger before you without having revealed to him, “There is no god but Me, therefore you shall worship Me alone.”
21:25 We sent no Messenger before you without having revealed to him, “There is no god but Me, therefore you shall worship Me alone.”
21:26 وقالوا اتخذ الرحمن ولدا سبحنه بل عباد مكرمون
Transcription (English)
21:26 Waqaloo ittakhatha alrrahmanuwaladan subhanahu bal AAibadun mukramoona
21:26 Waqaloo ittakhatha alrrahmanuwaladan subhanahu bal AAibadun mukramoona
Edip-Layth (Quran: A Reformist Translation)
21:26 They said, "The Gracious has taken a son!" Be He glorified, they are all but honored servants.
21:26 They said, "The Gracious has taken a son!" Be He glorified, they are all but honored servants.
The Monotheist Group (The Quran: A Monotheist Translation)
21:26 Andthey said: "The Almighty has taken a son!" Be He glorified, they are all but honored servants.
21:26 Andthey said: "The Almighty has taken a son!" Be He glorified, they are all but honored servants.
Muhammad Asad (The Message Of Quran)
21:26 And [yet,] some say, The Most Gracious has taken unto Himself a son"! Limitless is He in His glory!33 Nay, [those whom they regard as God's offspring" are but His] honoured servants:34
Note 33
I.e., utterly remote from the imperfection implied in the concept of 'offspring": see note 77 on 19:92.
Note 34
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
21:26 And [yet,] some say, The Most Gracious has taken unto Himself a son"! Limitless is He in His glory!33 Nay, [those whom they regard as God's offspring" are but His] honoured servants:34
Note 33
I.e., utterly remote from the imperfection implied in the concept of 'offspring": see note 77 on 19:92.
Note 34
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
Rashad Khalifa (The Final Testament)
21:26 Yet, they said, "The Most Gracious has begotten a son!" Glory be to Him. All (messengers) are (His) honored servants.,
21:26 Yet, they said, "The Most Gracious has begotten a son!" Glory be to Him. All (messengers) are (His) honored servants.,
Shabbir Ahmed (Quran As It Explains Itself)
21:26 And some say, “The Beneficent has taken to Himself a son. Glory to Him! They are but servants raised in honor.
21:26 And some say, “The Beneficent has taken to Himself a son. Glory to Him! They are but servants raised in honor.
21:27 لا يسبقونه بالقول وهم بامره يعملون
Transcription (English)
21:27 La yasbiqoonahu bialqawliwahum bi-amrihi yaAAmaloona
21:27 La yasbiqoonahu bialqawliwahum bi-amrihi yaAAmaloona
Edip-Layth (Quran: A Reformist Translation)
21:27 They do not speak ahead of Him, and on His command they act.
21:27 They do not speak ahead of Him, and on His command they act.
The Monotheist Group (The Quran: A Monotheist Translation)
21:27 They do not speak ahead of Him, and on His command they act.
21:27 They do not speak ahead of Him, and on His command they act.
Muhammad Asad (The Message Of Quran)
21:27 they speak not until He has spoken unto them, and [whenever they act,] they act at His behest.35
Note 35
Lit., "they do not precede Him in speech - meaning that they proclaim only what He has revealed to them and bidden them to proclaim.
21:27 they speak not until He has spoken unto them, and [whenever they act,] they act at His behest.35
Note 35
Lit., "they do not precede Him in speech - meaning that they proclaim only what He has revealed to them and bidden them to proclaim.
Rashad Khalifa (The Final Testament)
21:27 They never speak on their own, and they strictly follow His commands.,
21:27 They never speak on their own, and they strictly follow His commands.,
Shabbir Ahmed (Quran As It Explains Itself)
21:27 They do not precede to convey any word (as revelation) before He has revealed it to them, and they act by His command.”
21:27 They do not precede to convey any word (as revelation) before He has revealed it to them, and they act by His command.”
21:28 يعلم ما بين ايديهم وما خلفهم ولا يشفعون الا لمن ارتضى وهم من خشيته مشفقون
Transcription (English)
21:28 YaAAlamu ma bayna aydeehim wamakhalfahum wala yashfaAAoona illa limani irtadawahum min khashyatihi mushfiqoona
21:28 YaAAlamu ma bayna aydeehim wamakhalfahum wala yashfaAAoona illa limani irtadawahum min khashyatihi mushfiqoona
Edip-Layth (Quran: A Reformist Translation)
21:28 He knows their present and their future, and they cannot intercede unless it is for those whom He is pleased with. They stand in awe and reverence of Him.4
21:28 He knows their present and their future, and they cannot intercede unless it is for those whom He is pleased with. They stand in awe and reverence of Him.4
The Monotheist Group (The Quran: A Monotheist Translation)
21:28 He knows their present and their future, and they cannot intercede unless it is for those whom He is pleased with. And, from His concern, they are worried.
21:28 He knows their present and their future, and they cannot intercede unless it is for those whom He is pleased with. And, from His concern, they are worried.
Muhammad Asad (The Message Of Quran)
21:28 He knows all that lies open before them36 and all that is hidden from them:37 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.*
21:28 He knows all that lies open before them36 and all that is hidden from them:37 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.*
Rashad Khalifa (The Final Testament)
The Myth of Intercession21:28 He knows their future and their past. They do not intercede, except for those already accepted by Him, and they are worried about their own necks.,2
Note 2
The myth of intercession is Satan's most effective bait (see Appendix 8).
The Myth of Intercession21:28 He knows their future and their past. They do not intercede, except for those already accepted by Him, and they are worried about their own necks.,2
Note 2
The myth of intercession is Satan's most effective bait (see Appendix 8).
Shabbir Ahmed (Quran As It Explains Itself)
21:28 He knows their future and their past. They cannot intercede, except that they may stand up as witnesses for those who have earned a bond of His approval in the worldly life. And they stand in awe and reverence of His glory. [6:15, 19:87]
21:28 He knows their future and their past. They cannot intercede, except that they may stand up as witnesses for those who have earned a bond of His approval in the worldly life. And they stand in awe and reverence of His glory. [6:15, 19:87]
21:29 ومن يقل منهم انى اله من دونه فذلك نجزيه جهنم كذلك نجزى الظلمين
Transcription (English)
21:29 Waman yaqul minhum innee ilahun mindoonihi fathalika najzeehi jahannama kathalikanajzee alththalimeena
21:29 Waman yaqul minhum innee ilahun mindoonihi fathalika najzeehi jahannama kathalikanajzee alththalimeena
Edip-Layth (Quran: A Reformist Translation)
21:29 Whoever of them says: "I am a god besides Him," then We will punish that person with hell. It is such that We punish the wicked.
21:29 Whoever of them says: "I am a god besides Him," then We will punish that person with hell. It is such that We punish the wicked.
The Monotheist Group (The Quran: A Monotheist Translation)
21:29 Andwhoever 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.
21:29 Andwhoever 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.
Muhammad Asad (The Message Of Quran)
21:29 And if any of them were to say, Behold, I am deity beside Him" - that one We should requite with hell: thus do We requite all [such] evildoers.
21:29 And if any of them were to say, Behold, I am deity beside Him" - that one We should requite with hell: thus do We requite all [such] evildoers.
Rashad Khalifa (The Final Testament)
21:29 If any of them claims to be a god beside Him, we requite him with Hell; we thus requite the wicked.,
21:29 If any of them claims to be a god beside Him, we requite him with Hell; we thus requite the wicked.,
Shabbir Ahmed (Quran As It Explains Itself)
21:29 Any person who claims, “Indeed, I have Divine powers besides Him,” We reward him with Hell. Thus We repay the wrongdoers.
21:29 Any person who claims, “Indeed, I have Divine powers besides Him,” We reward him with Hell. Thus We repay the wrongdoers.
21:30 اولم ير الذين كفروا ان السموت والارض كانتا رتقا ففتقنهما وجعلنا من الماء كل شىء حى افلا يؤمنون
21:30 awlm yr alźyn kfrwa an alsmawat walarD kanta rtqa fftqnahma wjAlna mn almaa kl şya Hy afla yamnwn
Transcription (English)
21:30 Awa lam yara allatheenakafaroo anna alssamawati waal-ardakanata ratqan fafataqnahuma wajaAAalnamina alma-i kulla shay-in hayyin afalayu/minoona
21:30 Awa lam yara allatheenakafaroo anna alssamawati waal-ardakanata ratqan fafataqnahuma wajaAAalnamina alma-i kulla shay-in hayyin afalayu/minoona
Edip-Layth (Quran: A Reformist Translation)
The Big Bang; Motion and Stability21:30 Did those who reject not see that the heavens and the earth were one mass and We tore them apart? That We made from the water everything that lives. Will they not acknowledge?5
Note 5
The Big Bang; Motion and Stability21:30 Did those who reject not see that the heavens and the earth were one mass and We tore them apart? That We made from the water everything that lives. Will they not acknowledge?5
Note 5
The creation of the universe from a singularity about 13.7 billion years ago with a Big Bang has been supported by many scientific observations and calculations since the beginning of the early 20th century. The Quran stated this fact unequivocally 14 centuries before. Furthermore, the Quran supports the closed model of an expanding universe (21:104; 51:47). We are also informed that the early stage of the universe was gas (41:11). The vitality of water for carbon-based biological life is evident. See 4:82.
The Monotheist Group (The Quran: A Monotheist Translation)
21:30 Have those who rejected not seen that the heavens and the earth were one piece, so We split them apart? And that We have made from the water everything that lives. Will they not believe?
21:30 Have those who rejected not seen that the heavens and the earth were one piece, so We split them apart? And that We have made from the water everything that lives. Will they not believe?
Muhammad Asad (The Message Of Quran)
21:30 ARE, THEN, they who are bent on denying the truth not aware that the heavens and the earth were [once] one single entity, which We then parted asunder? 38 and [that] We made out of water every living thing? Will they not, then, [begin to] believe?39
Note 38
It is, as a rule, futile to make an explanation of the Qur'an dependent on "scientific findings" which may appear true today, but may equal well be disproved tomorrow by new findings. Nevertheless, The above unmistakable reference to the unitary origin of the universe - metonymically described in the Qur'an 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 31.)
Note 39
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.
21:30 ARE, THEN, they who are bent on denying the truth not aware that the heavens and the earth were [once] one single entity, which We then parted asunder? 38 and [that] We made out of water every living thing? Will they not, then, [begin to] believe?39
Note 38
It is, as a rule, futile to make an explanation of the Qur'an dependent on "scientific findings" which may appear true today, but may equal well be disproved tomorrow by new findings. Nevertheless, The above unmistakable reference to the unitary origin of the universe - metonymically described in the Qur'an 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 31.)
Note 39
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.
Rashad Khalifa (The Final Testament)
The Big Bang Theory Confirmed21:30 Do the unbelievers not realize that the heaven and the earth used to be one solid mass that we exploded into existence? And from water we made all living things. Would they believe?3 ,
Note 3
The Big Bang Theory is now supported by the Creator's infalliblemathematical code (Appendix 1). Thus, it is nolonger a theory; itis a law, a proven fact.
The Big Bang Theory Confirmed21:30 Do the unbelievers not realize that the heaven and the earth used to be one solid mass that we exploded into existence? And from water we made all living things. Would they believe?3 ,
Note 3
The Big Bang Theory is now supported by the Creator's infalliblemathematical code (Appendix 1). Thus, it is nolonger a theory; itis a law, a proven fact.
Shabbir Ahmed (Quran As It Explains Itself)
21:30 Are the disbelievers not aware that the heavens and earth used to be one solid mass and We exploded them asunder? And that out of water We made every living thing? Will they not, then, acknowledge the truth?5
Note 5
Here is a clear allusion to the Big Bang theory. Numerous celestial bodies came into being and started swimming along in their orbits. Almost all modern astrophysicists believe that this Universe has originated as one entity from one single element, hydrogen that, in stages, became consolidated with gravity and then broke apart into celestial bodies. Muhammad Asad. 21:33, 24:45, 36:40, 79:30
21:30 Are the disbelievers not aware that the heavens and earth used to be one solid mass and We exploded them asunder? And that out of water We made every living thing? Will they not, then, acknowledge the truth?5
Note 5
Here is a clear allusion to the Big Bang theory. Numerous celestial bodies came into being and started swimming along in their orbits. Almost all modern astrophysicists believe that this Universe has originated as one entity from one single element, hydrogen that, in stages, became consolidated with gravity and then broke apart into celestial bodies. Muhammad Asad. 21:33, 24:45, 36:40, 79:30
21:31 وجعلنا فى الارض روسى ان تميد بهم وجعلنا فيها فجاجا سبلا لعلهم يهتدون
Transcription (English)
21:31 WajaAAalna fee al-ardi rawasiyaan tameeda bihim wajaAAalna feeha fijajansubulan laAAallahum yahtadoona
21:31 WajaAAalna fee al-ardi rawasiyaan tameeda bihim wajaAAalna feeha fijajansubulan laAAallahum yahtadoona
Edip-Layth (Quran: A Reformist Translation)
21:31 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.
21:31 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.
The Monotheist Group (The Quran: A Monotheist Translation)
21:31 AndWe 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.
21:31 AndWe 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.
Muhammad Asad (The Message Of Quran)
21:31 And [are they not aware that] We have set up firm mountains on earth, lest it sway with them,40 and [that] We have appointed thereon broad paths, so that they might find their way,
21:31 And [are they not aware that] We have set up firm mountains on earth, lest it sway with them,40 and [that] We have appointed thereon broad paths, so that they might find their way,
Rashad Khalifa (The Final Testament)
21:31 And we placed on earth stabilizers, lest it tumbles with them, and we placed straight roads therein, that they may be guided.,
21:31 And we placed on earth stabilizers, lest it tumbles with them, and we placed straight roads therein, that they may be guided.,
Shabbir Ahmed (Quran As It Explains Itself)
21:31 And We have set firm mountains (as pegs) on the earth, lest it sway with them (16:15). And We have made therein broad roadways so that they might find their way.
21:31 And We have set firm mountains (as pegs) on the earth, lest it sway with them (16:15). And We have made therein broad roadways so that they might find their way.
21:32 وجعلنا السماء سقفا محفوظا وهم عن ءايتها معرضون
Transcription (English)
21:32 WajaAAalna alssamaasaqfan mahfoothan wahum AAan ayatihamuAAridoona
21:32 WajaAAalna alssamaasaqfan mahfoothan wahum AAan ayatihamuAAridoona
Edip-Layth (Quran: A Reformist Translation)
21:32 We made the sky a protective ceiling. Yet they are turning away from Our signs!6
Note 6
21:32 We made the sky a protective ceiling. Yet they are turning away from Our signs!6
Note 6
If the word sama refers to space, then we should reflect on the force of gravity and counter forces that keep billions of galaxies containing billions of stars and planets in harmonious motion in space. If the word refers to the atmosphere, then we may understand it as the transparent blanket that protects us from extreme heat and cold, a transparent armor that protects us from meteorites, and a transparent filter that protects us from harmful rays. The iron core of the earth works like a dynamo and creates a powerful magnetic field that holds the atmosphere. See 4:82
The Monotheist Group (The Quran: A Monotheist Translation)
21:32 AndWe made the sky a protective ceiling; and yet, from its signs they are turning away!
21:32 AndWe made the sky a protective ceiling; and yet, from its signs they are turning away!
Muhammad Asad (The Message Of Quran)
21:32 and [that] We have set up the sky as a canopy well-secured?41 And yet, they stubbornly turn away from [all] the signs of this [creation],
21:32 and [that] We have set up the sky as a canopy well-secured?41 And yet, they stubbornly turn away from [all] the signs of this [creation],
Rashad Khalifa (The Final Testament)
21:32 And we rendered the sky a guarded ceiling. Yet, they are totally oblivious to all the portents therein.,
21:32 And we rendered the sky a guarded ceiling. Yet, they are totally oblivious to all the portents therein.,
Shabbir Ahmed (Quran As It Explains Itself)
21:32 And We have rendered the sky a canopy well-guarded. Yet they turn away from the signs that these things point to.6
Note 6
Canopy: The atmosphere keeps in safe balance the gases and temperature, and protects from the incoming meteorites. 40:64
21:32 And We have rendered the sky a canopy well-guarded. Yet they turn away from the signs that these things point to.6
Note 6
Canopy: The atmosphere keeps in safe balance the gases and temperature, and protects from the incoming meteorites. 40:64
21:33 وهو الذى خلق اليل والنهار والشمس والقمر كل فى فلك يسبحون
Transcription (English)
21:33 Wahuwa allathee khalaqa allayla waalnnaharawaalshshamsa waalqamara kullun fee falakin yasbahoona
21:33 Wahuwa allathee khalaqa allayla waalnnaharawaalshshamsa waalqamara kullun fee falakin yasbahoona
Edip-Layth (Quran: A Reformist Translation)
21:33 He is the One who created the night and the day, and the sun and the moon, each swimming in an orbit.7
21:33 He is the One who created the night and the day, and the sun and the moon, each swimming in an orbit.7
The Monotheist Group (The Quran: A Monotheist Translation)
21:33 And He is the One who has created the night and the day, and the sun and the moon, each swimming in an orbit.
21:33 And He is the One who has created the night and the day, and the sun and the moon, each swimming in an orbit.
Muhammad Asad (The Message Of Quran)
21:33 and [fail to see that] it is He who has created the night and the day and the sun and the moon - all of them floating through space!
21:33 and [fail to see that] it is He who has created the night and the day and the sun and the moon - all of them floating through space!
Rashad Khalifa (The Final Testament)
21:33 And He is the One who created the night and the day, and the sun and the moon; each floating in its own orbit.,
21:33 And He is the One who created the night and the day, and the sun and the moon; each floating in its own orbit.,
Shabbir Ahmed (Quran As It Explains Itself)
21:33 And He is the One Who created the night and the day, and the sun and the moon. They swim along, each in an orbit.
21:33 And He is the One Who created the night and the day, and the sun and the moon. They swim along, each in an orbit.
21:34 وما جعلنا لبشر من قبلك الخلد افاين مت فهم الخلدون
Transcription (English)
21:34 Wama jaAAalna libasharin minqablika alkhulda afa-in mitta fahumu alkhalidoona
21:34 Wama jaAAalna libasharin minqablika alkhulda afa-in mitta fahumu alkhalidoona
Edip-Layth (Quran: A Reformist Translation)
Mortality21:34 We did not give immortality to any human that came before you. If you are going to die, would they be immortal?
Mortality21:34 We did not give immortality to any human that came before you. If you are going to die, would they be immortal?
The Monotheist Group (The Quran: A Monotheist Translation)
21:34 AndWe did not give immortality to any human being that came before you. If you are going to die, would they be immortal?
21:34 AndWe did not give immortality to any human being that came before you. If you are going to die, would they be immortal?
Muhammad Asad (The Message Of Quran)
21:34 AND [remind those who deny thee, O Prophet, that]42 never have We granted life everlasting to any mortal before thee:43 but do they, perchance, hope that although thou must die, they will live forever?"*
Note 42
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).
Note 43
The obvious implication "and so We shall not grant it unto thee, either''. Cf. 39:30 - "thou art bound to die".
21:34 AND [remind those who deny thee, O Prophet, that]42 never have We granted life everlasting to any mortal before thee:43 but do they, perchance, hope that although thou must die, they will live forever?"*
Note 42
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).
Note 43
The obvious implication "and so We shall not grant it unto thee, either''. Cf. 39:30 - "thou art bound to die".
Rashad Khalifa (The Final Testament)
21:34 We never decreed immortality for anyone before you; should you die, are they immortal?,
21:34 We never decreed immortality for anyone before you; should you die, are they immortal?,
Shabbir Ahmed (Quran As It Explains Itself)
21:34 (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?
21:34 (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?
21:35 كل نفس ذائقة الموت ونبلوكم بالشر والخير فتنة والينا ترجعون
Transcription (English)
21:35 Kullu nafsin tha-iqatu almawtiwanablookum bialshsharri waalkhayri fitnatanwa-ilayna turjaAAoona
21:35 Kullu nafsin tha-iqatu almawtiwanablookum bialshsharri waalkhayri fitnatanwa-ilayna turjaAAoona
Edip-Layth (Quran: A Reformist Translation)
21:35 Every person will taste death. We burden you with evil and good as a test, and it is to Us that you will return.
21:35 Every person will taste death. We burden you with evil and good as a test, and it is to Us that you will return.
The Monotheist Group (The Quran: A Monotheist Translation)
21:35 Every soul will taste death. And We burden you with evil and good as a test, and it is to Us that you will return.
21:35 Every soul will taste death. And We burden you with evil and good as a test, and it is to Us that you will return.
Muhammad Asad (The Message Of Quran)
21:35 Every human being is bound to taste death; and We test you [all] through the bad and the good [things of life] by way of trial: and unto Us you all must return.44 45
Note 44
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.
Note 45
Lit., "you shall be brought back'', i.e., for judgment.
21:35 Every human being is bound to taste death; and We test you [all] through the bad and the good [things of life] by way of trial: and unto Us you all must return.44 45
Note 44
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.
Note 45
Lit., "you shall be brought back'', i.e., for judgment.
Rashad Khalifa (The Final Testament)
21:35 Every soul will taste death, after we put you to the test through adversity and prosperity, then to us you ultimately return. ,
21:35 Every soul will taste death, after we put you to the test through adversity and prosperity, then to us you ultimately return. ,
Shabbir Ahmed (Quran As It Explains Itself)
21:35 Every living being is bound to taste death. We test you through the evil and good aspects of things by way of trial. To Us must you return.7
Note 7
Life and death afford humans the opportunity to do good deeds and achieve eternal rewards. 67:2
21:35 Every living being is bound to taste death. We test you through the evil and good aspects of things by way of trial. To Us must you return.7
Note 7
Life and death afford humans the opportunity to do good deeds and achieve eternal rewards. 67:2
21:36 واذا رءاك الذين كفروا ان يتخذونك الا هزوا اهذا الذى يذكر ءالهتكم وهم بذكر الرحمن هم كفرون
Transcription (English)
21:36 Wa-itha raaka allatheenakafaroo in yattakhithoonaka illa huzuwan ahathaallathee yathkuru alihatakum wahum bithikrialrrahmani hum kafiroona
21:36 Wa-itha raaka allatheenakafaroo in yattakhithoonaka illa huzuwan ahathaallathee yathkuru alihatakum wahum bithikrialrrahmani hum kafiroona
Edip-Layth (Quran: A Reformist Translation)
21:36 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 Gracious they are ingrates!
21:36 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 Gracious they are ingrates!
The Monotheist Group (The Quran: A Monotheist Translation)
21:36 Andwhen 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!
21:36 Andwhen 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!
Muhammad Asad (The Message Of Quran)
21:36 But [thus it is:] whenever they who are bent on denying the truth consider thee,46 they make thee but a target of their mockery, [saying to one another,] Is this the one who speaks [so contemptuously] of your gods?''47 and yet, it is they themselves who, at [every] mention of the Most Gracious, are wont to deny the truth!48
Note 46
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.
Note 47
Sc., "and dares to deny their reality although he is a mere mortal like ourselves?"
Note 48
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.
21:36 But [thus it is:] whenever they who are bent on denying the truth consider thee,46 they make thee but a target of their mockery, [saying to one another,] Is this the one who speaks [so contemptuously] of your gods?''47 and yet, it is they themselves who, at [every] mention of the Most Gracious, are wont to deny the truth!48
Note 46
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.
Note 47
Sc., "and dares to deny their reality although he is a mere mortal like ourselves?"
Note 48
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.
Rashad Khalifa (The Final Testament)
All Messengers Ridiculed21:36 When those who disbelieve see you, they ridicule you: "Is this the one who challenges your gods?" Meanwhile, they remain totally heedless of the message from the Most Gracious.,
All Messengers Ridiculed21:36 When those who disbelieve see you, they ridicule you: "Is this the one who challenges your gods?" Meanwhile, they remain totally heedless of the message from the Most Gracious.,
Shabbir Ahmed (Quran As It Explains Itself)
21:36 (O Prophet) whenever the deniers 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 oppose all mention of the Beneficent.
21:36 (O Prophet) whenever the deniers 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 oppose all mention of the Beneficent.
21:37 خلق الانسن من عجل ساوريكم ءايتى فلا تستعجلون
Transcription (English)
21:37 Khuliqa al-insanu min AAajalinsaoreekum ayatee fala tastaAAjiloona
21:37 Khuliqa al-insanu min AAajalinsaoreekum ayatee fala tastaAAjiloona
Edip-Layth (Quran: A Reformist Translation)
21:37 The human being is made of haste. I will show you My signs, so do not be in a rush.8
21:37 The human being is made of haste. I will show you My signs, so do not be in a rush.8
The Monotheist Group (The Quran: A Monotheist Translation)
21:37 Manhas been created from haste. I will show you My signs, so do not be hasty.
21:37 Manhas been created from haste. I will show you My signs, so do not be hasty.
Muhammad Asad (The Message Of Quran)
21:37 Man is a creature of haste;49 [but in time] I shall make obvious to you [the truth of] My messages: do not, then, ask Me to hasten [it]!50
Note 49
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.
21:37 Man is a creature of haste;49 [but in time] I shall make obvious to you [the truth of] My messages: do not, then, ask Me to hasten [it]!50
Note 49
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.
Rashad Khalifa (The Final Testament)
21:37 The human being is impatient by nature. I will inevitably show you My signs; do not be in such a hurry.,
21:37 The human being is impatient by nature. I will inevitably show you My signs; do not be in such a hurry.,
Shabbir Ahmed (Quran As It Explains Itself)
21:37 Man has been created with a tendency to be hasty and looking for instant gains or results. Soon enough, I will show you more of My signs, but do not ask Me to hasten.
21:37 Man has been created with a tendency to be hasty and looking for instant gains or results. Soon enough, I will show you more of My signs, but do not ask Me to hasten.
21:38 ويقولون متى هذا الوعد ان كنتم صدقين
Transcription (English)
21:38 Wayaqooloona mata hathaalwaAAdu in kuntum sadiqeena
21:38 Wayaqooloona mata hathaalwaAAdu in kuntum sadiqeena
Edip-Layth (Quran: A Reformist Translation)
21:38 They say, "When will this promise come to pass if you are truthful?"
21:38 They say, "When will this promise come to pass if you are truthful?"
The Monotheist Group (The Quran: A Monotheist Translation)
21:38 Andthey say: "When will this promise come to pass if you are truthful?"
21:38 Andthey say: "When will this promise come to pass if you are truthful?"
Muhammad Asad (The Message Of Quran)
21:38 But they [who reject My messages are wont to] ask, When is that promise [of God's judgment] to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!"51
21:38 But they [who reject My messages are wont to] ask, When is that promise [of God's judgment] to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!"51
Rashad Khalifa (The Final Testament)
21:38 They challenge: "Where is that (retribution), if you are truthful?",
21:38 They challenge: "Where is that (retribution), if you are truthful?",
Shabbir Ahmed (Quran As It Explains Itself)
21:38 And they say, “When will this promise be fulfilled, if you are men of truth?”
21:38 And they say, “When will this promise be fulfilled, if you are men of truth?”
21:39 لو يعلم الذين كفروا حين لا يكفون عن وجوههم النار ولا عن ظهورهم ولا هم ينصرون
Transcription (English)
21:39 Law yaAAlamu allatheena kafaroo heenala yakuffoona AAan wujoohihimu alnnara walaAAan thuhoorihim wala hum yunsaroona
21:39 Law yaAAlamu allatheena kafaroo heenala yakuffoona AAan wujoohihimu alnnara walaAAan thuhoorihim wala hum yunsaroona
Edip-Layth (Quran: A Reformist Translation)
21:39 If only those who reject knew, that they will not be able to ward off the fire from their faces, nor from their backs, nor will they be helped.
21:39 If only those who reject knew, that they will not be able to ward off the fire from their faces, nor from their backs, nor will they be helped.
The Monotheist Group (The Quran: A Monotheist Translation)
21:39 If only those who reject knew, that they will not be able to ward off the fire from their faces, nor from their backs, nor will they be helped.
21:39 If only those who reject knew, that they will not be able to ward off the fire from their faces, nor from their backs, nor will they be helped.
Muhammad Asad (The Message Of Quran)
21:39 If they but knew - they who are bent on denying the truth - [that there will come] a time when they will not be able to ward off the fire from their faces, nor from their backs, and will not find any succour!
21:39 If they but knew - they who are bent on denying the truth - [that there will come] a time when they will not be able to ward off the fire from their faces, nor from their backs, and will not find any succour!
Rashad Khalifa (The Final Testament)
21:39 If only those who disbelieve could envision themselves when they try to ward off the fire - off their faces and their backs! No one will help them then.,
21:39 If only those who disbelieve could envision themselves when they try to ward off the fire - off their faces and their backs! No one will help them then.,
Shabbir Ahmed (Quran As It Explains Itself)
21:39 If those who are bent upon denial only knew that they will not be able to repel the fire off their faces and their backs! And no one will help them then.
21:39 If those who are bent upon denial only knew that they will not be able to repel the fire off their faces and their backs! And no one will help them then.
21:40 بل تاتيهم بغتة فتبهتهم فلا يستطيعون ردها ولا هم ينظرون
Transcription (English)
21:40 Bal ta/teehim baghtatan fatabhatuhum falayastateeAAoona raddaha wala hum yuntharoona
21:40 Bal ta/teehim baghtatan fatabhatuhum falayastateeAAoona raddaha wala hum yuntharoona
Edip-Layth (Quran: A Reformist Translation)
21:40 No, it will come to them suddenly. They will not be able to turn it away, nor will they be delayed.
21:40 No, it will come to them suddenly. They will not be able to turn it away, nor will they be delayed.
The Monotheist Group (The Quran: A Monotheist Translation)
21:40 No,it will come to them suddenly. And they will not be able to turn it away, nor will they be delayed.
21:40 No,it will come to them suddenly. And they will not be able to turn it away, nor will they be delayed.
Muhammad Asad (The Message Of Quran)
21:40 Nay, but [the Last Hour] will come upon them of a sudden, and will stupefy them: and they will be unable to avert it, and neither wilt they be allowed any respite.
21:40 Nay, but [the Last Hour] will come upon them of a sudden, and will stupefy them: and they will be unable to avert it, and neither wilt they be allowed any respite.
Rashad Khalifa (The Final Testament)
21:40 Indeed, it will come to them suddenly, and they will be utterly stunned. They can neither avoid it, nor can they receive any respite.,
21:40 Indeed, it will come to them suddenly, and they will be utterly stunned. They can neither avoid it, nor can they receive any respite.,
Shabbir Ahmed (Quran As It Explains Itself)
21:40 Nay, but it will come upon them suddenly and it will stun them. They will be unable to repel it, and they will not be given any more respite.
21:40 Nay, but it will come upon them suddenly and it will stun them. They will be unable to repel it, and they will not be given any more respite.
21:41 ولقد استهزئ برسل من قبلك فحاق بالذين سخروا منهم ما كانوا به يستهزءون
Transcription (English)
21:41 Walaqadi istuhzi-a birusulin min qablika fahaqabiallatheena sakhiroo minhum ma kanoobihi yastahzi-oona
21:41 Walaqadi istuhzi-a birusulin min qablika fahaqabiallatheena sakhiroo minhum ma kanoobihi yastahzi-oona
Edip-Layth (Quran: A Reformist Translation)
21:41 Messengers before you have been mocked, but those who mocked were then surrounded by the object of their mockery!
21:41 Messengers before you have been mocked, but those who mocked were then surrounded by the object of their mockery!
The Monotheist Group (The Quran: A Monotheist Translation)
21:41 Andmessengers before you were mocked, but those who ridiculed were then surrounded by that which they mocked!
21:41 Andmessengers before you were mocked, but those who ridiculed were then surrounded by that which they mocked!
Muhammad Asad (The Message Of Quran)
21:41 And, indeed, [O Muhammad, even] before thy time have [God's] apostles been derided - but those who scoffed at them were [in the end] overwhelmed by the very thing which they had been wont to deride.52
21:41 And, indeed, [O Muhammad, even] before thy time have [God's] apostles been derided - but those who scoffed at them were [in the end] overwhelmed by the very thing which they had been wont to deride.52
Rashad Khalifa (The Final Testament)
21:41 Messengers before you have been ridiculed, and, consequently, those who ridiculed them incurred the retribution for their ridiculing.,
21:41 Messengers before you have been ridiculed, and, consequently, those who ridiculed them incurred the retribution for their ridiculing.,
Shabbir Ahmed (Quran As It Explains Itself)
21:41 (O Prophet) even before your time Messengers have been mocked, but in the end, the mockers were overwhelmed by the very thing they ridiculed (Divine retribution).
21:41 (O Prophet) even before your time Messengers have been mocked, but in the end, the mockers were overwhelmed by the very thing they ridiculed (Divine retribution).
21:42 قل من يكلؤكم باليل والنهار من الرحمن بل هم عن ذكر ربهم معرضون
Transcription (English)
21:42 Qul man yaklaokum biallayli waalnnaharimina alrrahmani bal hum AAan thikrirabbihim muAAridoona
21:42 Qul man yaklaokum biallayli waalnnaharimina alrrahmani bal hum AAan thikrirabbihim muAAridoona
Edip-Layth (Quran: A Reformist Translation)
21:42 Say, "Who can protect you during the night and the day from the Gracious?" No, they are turning away from the remembrance of their Lord.
21:42 Say, "Who can protect you during the night and the day from the Gracious?" No, they are turning away from the remembrance of their Lord.
The Monotheist Group (The Quran: A Monotheist Translation)
21:42 Say: "Who can protect you during the night and the day from the Almighty?" No, they are turning away from the remembrance of their Lord.
21:42 Say: "Who can protect you during the night and the day from the Almighty?" No, they are turning away from the remembrance of their Lord.
Muhammad Asad (The Message Of Quran)
21:42 Say: Who could protect you, by night or by day, from the Most Gracious?"53 And yet, from a remembrance of their Sustainer do they stubbornly turn away!
Note 53
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.
21:42 Say: Who could protect you, by night or by day, from the Most Gracious?"53 And yet, from a remembrance of their Sustainer do they stubbornly turn away!
Note 53
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.
Rashad Khalifa (The Final Testament)
Priorities Confused21:42 Say, "Who can protect you from the Most Gracious during the night or during the day?" Indeed, they are totally oblivious to the message of their Lord.,
Priorities Confused21:42 Say, "Who can protect you from the Most Gracious during the night or during the day?" Indeed, they are totally oblivious to the message of their Lord.,
21:43 ام لهم ءالهة تمنعهم من دوننا لا يستطيعون نصر انفسهم ولا هم منا يصحبون
Transcription (English)
21:43 Am lahum alihatun tamnaAAuhum mindoonina la yastateeAAoona nasraanfusihim wala hum minna yushaboona
21:43 Am lahum alihatun tamnaAAuhum mindoonina la yastateeAAoona nasraanfusihim wala hum minna yushaboona
Edip-Layth (Quran: A Reformist Translation)
21:43 Or do they have gods that will protect them from Us? They cannot help themselves, nor can they be protected from Us.
21:43 Or do they have gods that will protect them from Us? They cannot help themselves, nor can they be protected from Us.
The Monotheist Group (The Quran: A Monotheist Translation)
21:43 Or do they have gods that will protect them from Us? They cannot help themselves, nor can they be protected from Us.
21:43 Or do they have gods that will protect them from Us? They cannot help themselves, nor can they be protected from Us.
Muhammad Asad (The Message Of Quran)
21:43 Do they [really think that they] have deities that could shield them from Us? Those [alleged deities] are not [even] able to succour themselves: hence, neither can they [who worship them hope to] be aided [by them] against Us.
21:43 Do they [really think that they] have deities that could shield them from Us? Those [alleged deities] are not [even] able to succour themselves: hence, neither can they [who worship them hope to] be aided [by them] against Us.
Rashad Khalifa (The Final Testament)
21:43 Do they have gods who can protect them from us? They cannot even help themselves. Nor can they accompany one another when they are summoned to face us.,
21:43 Do they have gods who can protect them from us? They cannot even help themselves. Nor can they accompany one another when they are summoned to face us.,
Shabbir Ahmed (Quran As It Explains Itself)
21:43 Do they have gods who can shield them from Our laws? Their perceived deities cannot even help themselves, nor can they be defended against Us.
21:43 Do they have gods who can shield them from Our laws? Their perceived deities cannot even help themselves, nor can they be defended against Us.
21:44 بل متعنا هؤلاء وءاباءهم حتى طال عليهم العمر افلا يرون انا ناتى الارض ننقصها من اطرافها افهم الغلبون
21:44 bl mtAna haalaa waabaahm Htya Tal Alyhm alAmr afla yrwn ana naty alarD nnqSha mn aTrafha afhm alğalbwn
Transcription (English)
21:44 Bal mattaAAna haola-iwaabaahum hatta talaAAalayhimu alAAumuru afala yarawna anna na/teeal-arda nanqusuha min atrafihaafahumu alghaliboona
21:44 Bal mattaAAna haola-iwaabaahum hatta talaAAalayhimu alAAumuru afala yarawna anna na/teeal-arda nanqusuha min atrafihaafahumu alghaliboona
Edip-Layth (Quran: A Reformist Translation)
21:44 It was Us who gave luxury to these and their fathers, until they grew old with age. Do they not see that We come to the land and make it shrink from its edges? Will they be able to win?
21:44 It was Us who gave luxury to these and their fathers, until they grew old with age. Do they not see that We come to the land and make it shrink from its edges? Will they be able to win?
The Monotheist Group (The Quran: A Monotheist Translation)
21:44 It was Us who gave luxury to these and their fathers, until they grew old with age. Do they not see that We come to the land and reduce it from its edges? Will they be able to win?
21:44 It was Us who gave luxury to these and their fathers, until they grew old with age. Do they not see that We come to the land and reduce it from its edges? Will they be able to win?
Muhammad Asad (The Message Of Quran)
21:44 Nay, We have allowed these [sinners] as [We allowed] their forebears to enjoy the good things of life for a great length of time:54 but then have they never yet seen how We visit the earth [with Our punishment], gradually depriving it of all that is best thereon?55 Can they, then, [hope to] be the winners?
Note 54
Lit., "until their lives (umur) grew long'' - i.e., until they grew accustomed to the thought that their prosperity would last forever (Zamakhshari).
21:44 Nay, We have allowed these [sinners] as [We allowed] their forebears to enjoy the good things of life for a great length of time:54 but then have they never yet seen how We visit the earth [with Our punishment], gradually depriving it of all that is best thereon?55 Can they, then, [hope to] be the winners?
Note 54
Lit., "until their lives (umur) grew long'' - i.e., until they grew accustomed to the thought that their prosperity would last forever (Zamakhshari).
Rashad Khalifa (The Final Testament)
21:44 We have provided for these people and their ancestors, up until an old age. Do they not see that every day on earth brings them closer to the end? Can they reverse this process?,
21:44 We have provided for these people and their ancestors, up until an old age. Do they not see that every day on earth brings them closer to the end? Can they reverse this process?,
Shabbir Ahmed (Quran As It Explains Itself)
21:44 Nay, We let these people and their ancestors enjoy the good things of life until the period grew long for them. Do they not see that We gradually reduce the land in their control from the borders? Can they prevail (against Divine laws)?9
Note 9
Every day on earth brings them closer to the end and the holdings of the great landlords are becoming smaller. 13:41
21:44 Nay, We let these people and their ancestors enjoy the good things of life until the period grew long for them. Do they not see that We gradually reduce the land in their control from the borders? Can they prevail (against Divine laws)?9
Note 9
Every day on earth brings them closer to the end and the holdings of the great landlords are becoming smaller. 13:41
21:45 قل انما انذركم بالوحى ولا يسمع الصم الدعاء اذا ما ينذرون
Transcription (English)
21:45 Qul innama onthirukum bialwahyiwala yasmaAAu alssummu aldduAAaaitha ma yuntharoona
21:45 Qul innama onthirukum bialwahyiwala yasmaAAu alssummu aldduAAaaitha ma yuntharoona
Edip-Layth (Quran: A Reformist Translation)
Merely a Warner21:45 Say, "I am merely warning you with the inspiration." But the deaf do not hear the call when they are being warned.
Merely a Warner21:45 Say, "I am merely warning you with the inspiration." But the deaf do not hear the call when they are being warned.
The Monotheist Group (The Quran: A Monotheist Translation)
21:45 Say: "I am merely warning you with the inspiration." But the deaf do not hear the call when they are being warned.
21:45 Say: "I am merely warning you with the inspiration." But the deaf do not hear the call when they are being warned.
Muhammad Asad (The Message Of Quran)
21:45 SAY [unto all men]: 1 but warn you on the strength of divine revelation!" But the deaf [of heart] will not hearken to this call, however often they are warned.56
Note 56
Lit., "whenever they are warned".
21:45 SAY [unto all men]: 1 but warn you on the strength of divine revelation!" But the deaf [of heart] will not hearken to this call, however often they are warned.56
Note 56
Lit., "whenever they are warned".
Rashad Khalifa (The Final Testament)
21:45 Say, "I am warning you in accordance with divine inspiration." However, the deaf cannot hear the call, when they are warned.,
21:45 Say, "I am warning you in accordance with divine inspiration." However, the deaf cannot hear the call, when they are warned.,
Shabbir Ahmed (Quran As It Explains Itself)
21:45 Say, "I warn you on the strength of Divine revelation!" But the deaf to reason cannot hear the call, however often they are warned.
21:45 Say, "I warn you on the strength of Divine revelation!" But the deaf to reason cannot hear the call, however often they are warned.
21:46 ولئن مستهم نفحة من عذاب ربك ليقولن يويلنا انا كنا ظلمين
Transcription (English)
21:46 Wala-in massat-hum nafhatun min AAathabirabbika layaqoolunna ya waylana inna kunnathalimeena
21:46 Wala-in massat-hum nafhatun min AAathabirabbika layaqoolunna ya waylana inna kunnathalimeena
Edip-Layth (Quran: A Reformist Translation)
21:46 If a breath of your Lord's torment touches them, they will say, "Woe to us, we have been wicked!"
21:46 If a breath of your Lord's torment touches them, they will say, "Woe to us, we have been wicked!"
The Monotheist Group (The Quran: A Monotheist Translation)
21:46 Andif a trace of the torment of your Lord touches them, they will say: "Woe to us, we have been wicked!"
21:46 Andif a trace of the torment of your Lord touches them, they will say: "Woe to us, we have been wicked!"
Muhammad Asad (The Message Of Quran)
21:46 And yet, if but a breath of thy Sustainer's chastisement touches them, they are sure to cry, Oh, woe unto us! Verily, we were evildoers!"
21:46 And yet, if but a breath of thy Sustainer's chastisement touches them, they are sure to cry, Oh, woe unto us! Verily, we were evildoers!"
Rashad Khalifa (The Final Testament)
21:46 When a sample of your Lord's retribution afflicts them, they readily say, "We were indeed wicked.",
21:46 When a sample of your Lord's retribution afflicts them, they readily say, "We were indeed wicked.",
Shabbir Ahmed (Quran As It Explains Itself)
21:46 And if a breath of your Lord’s retribution were to touch them, they would say, “Oh, woe to us! Surely, we were wrongdoers!”
21:46 And if a breath of your Lord’s retribution were to touch them, they would say, “Oh, woe to us! Surely, we were wrongdoers!”
21:47 ونضع الموزين القسط ليوم القيمة فلا تظلم نفس شيا وان كان مثقال حبة من خردل اتينا بها وكفى بنا حسبين
21:47 wnDA almwazyn alqsT lywm alqyamẗ fla tZlm nfs şya wan kan mśqal Hbẗ mn Krdl atyna bha wkfya bna Hasbyn
Transcription (English)
21:47 WanadaAAu almawazeena alqistaliyawmi alqiyamati fala tuthlamunafsun shay-an wa-in kana mithqala habbatinmin khardalin atayna biha wakafa binahasibeena
21:47 WanadaAAu almawazeena alqistaliyawmi alqiyamati fala tuthlamunafsun shay-an wa-in kana mithqala habbatinmin khardalin atayna biha wakafa binahasibeena
Edip-Layth (Quran: A Reformist Translation)
21:47 We will place the scales of justice for the day of Resurrection, so that no person will be wronged in the least. Even if it was the weight of a mustard seed, We will bring it. We are sufficient as a Reckoner.
21:47 We will place the scales of justice for the day of Resurrection, so that no person will be wronged in the least. Even if it was the weight of a mustard seed, We will bring it. We are sufficient as a Reckoner.
The Monotheist Group (The Quran: A Monotheist Translation)
21:47 AndWe place the balances 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 enough as a Reckoner.
21:47 AndWe place the balances 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 enough as a Reckoner.
Muhammad Asad (The Message Of Quran)
21:47 But We shall set up just balance-scales on Resurrection Day, and no human being shall be wronged in the least: for though there be [in him but] the weight of a mustard-seed [of good or evil], We shall bring it forth; and none can take count as We do!
21:47 But We shall set up just balance-scales on Resurrection Day, and no human being shall be wronged in the least: for though there be [in him but] the weight of a mustard-seed [of good or evil], We shall bring it forth; and none can take count as We do!
Rashad Khalifa (The Final Testament)
21:47 We will establish the scales of justice on the Day of Resurrection. No soul will suffer the least injustice. Even the equivalent of a mustard seed will be accounted for. We are the most efficient reckoners.,
21:47 We will establish the scales of justice on the Day of Resurrection. No soul will suffer the least injustice. Even the equivalent of a mustard seed will be accounted for. We are the most efficient reckoners.,
Shabbir Ahmed (Quran As It Explains Itself)
21:47 We will set up the scales of justice on the Day of Resurrection, and no person will be wronged in the least. Though the good or evil be of the weight of a mustard seed, We will bring it forth. We are Sufficient for reckoning and none can take account as We do. [99:7-8]
21:47 We will set up the scales of justice on the Day of Resurrection, and no person will be wronged in the least. Though the good or evil be of the weight of a mustard seed, We will bring it forth. We are Sufficient for reckoning and none can take account as We do. [99:7-8]
21:48 ولقد ءاتينا موسى وهرون الفرقان وضياء وذكرا للمتقين
Transcription (English)
21:48 Walaqad atayna moosawaharoona alfurqana wadiyaan wathikranlilmuttaqeena
21:48 Walaqad atayna moosawaharoona alfurqana wadiyaan wathikranlilmuttaqeena
Edip-Layth (Quran: A Reformist Translation)
21:48 We had given Moses and Aaron the Criterion, a shining light, and a reminder for the righteous.
21:48 We had given Moses and Aaron the Criterion, a shining light, and a reminder for the righteous.
The Monotheist Group (The Quran: A Monotheist Translation)
21:48 AndWe had given Moses and Aaron the Criterion, a shining light, and reminder for the righteous.
21:48 AndWe had given Moses and Aaron the Criterion, a shining light, and reminder for the righteous.
Muhammad Asad (The Message Of Quran)
21:48 AND, INDEED, We vouchsafed unto Moses and Aaron [Our revelation as] the standard by which to discern the true from the false,57 and as a [guiding] light and a reminder for the God-conscious
Note 57
See note 38 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 5 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.
21:48 AND, INDEED, We vouchsafed unto Moses and Aaron [Our revelation as] the standard by which to discern the true from the false,57 and as a [guiding] light and a reminder for the God-conscious
Note 57
See note 38 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 5 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.
Rashad Khalifa (The Final Testament)
Prophets Moses and Aaron21:48 We gave Moses and Aaron the Statute Book, a beacon, and a reminder for the righteous.,
Prophets Moses and Aaron21:48 We gave Moses and Aaron the Statute Book, a beacon, and a reminder for the righteous.,
Shabbir Ahmed (Quran As It Explains Itself)
21:48 We gave Moses and Aaron the Criterion of right and wrong, and a light and reminder for those who wished to live upright.
21:48 We gave Moses and Aaron the Criterion of right and wrong, and a light and reminder for those who wished to live upright.
21:49 الذين يخشون ربهم بالغيب وهم من الساعة مشفقون
Transcription (English)
21:49 Allatheena yakhshawna rabbahum bialghaybiwahum mina alssaAAati mushfiqoona
21:49 Allatheena yakhshawna rabbahum bialghaybiwahum mina alssaAAati mushfiqoona
Edip-Layth (Quran: A Reformist Translation)
21:49 Those who revere their Lord, even when unseen, and they are wary of the moment.
21:49 Those who revere their Lord, even when unseen, and they are wary of the moment.
The Monotheist Group (The Quran: A Monotheist Translation)
21:49 Those who are concerned towards their Lord in the unseen, and they are weary of the Hour.
21:49 Those who are concerned towards their Lord in the unseen, and they are weary of the Hour.
Muhammad Asad (The Message Of Quran)
21:49 who stand in awe of their Sustainer although He is beyond the reach of human perception,58 and who tremble at the thought of the Last Hour.
21:49 who stand in awe of their Sustainer although He is beyond the reach of human perception,58 and who tremble at the thought of the Last Hour.
Rashad Khalifa (The Final Testament)
21:49 The ones who reverence their Lord, even when alone in their privacy, and they worry about the Hour.,
21:49 The ones who reverence their Lord, even when alone in their privacy, and they worry about the Hour.,
Shabbir Ahmed (Quran As It Explains Itself)
21:49 (For those) who stood in awe of their Lord even in privacy, and feared the approaching Hour of accountability.
21:49 (For those) who stood in awe of their Lord even in privacy, and feared the approaching Hour of accountability.
21:50 وهذا ذكر مبارك انزلنه افانتم له منكرون
Transcription (English)
21:50 Wahatha thikrun mubarakunanzalnahu afaantum lahu munkiroona
21:50 Wahatha thikrun mubarakunanzalnahu afaantum lahu munkiroona
Edip-Layth (Quran: A Reformist Translation)
21:50 This is a blessed reminder which We have sent down. Will you be deniers of it?
21:50 This is a blessed reminder which We have sent down. Will you be deniers of it?
The Monotheist Group (The Quran: A Monotheist Translation)
21:50 Andthis is a blessed reminder which We have sent down. Will you be deniers of it?
21:50 Andthis is a blessed reminder which We have sent down. Will you be deniers of it?
Muhammad Asad (The Message Of Quran)
21:50 And [like those earlier revelations,] this one, too, is a blessed reminder which We have bestowed from on high: will you, then, disavow it?
21:50 And [like those earlier revelations,] this one, too, is a blessed reminder which We have bestowed from on high: will you, then, disavow it?
Rashad Khalifa (The Final Testament)
21:50 This too is a blessed reminder that we sent down. Are you denying it?,
21:50 This too is a blessed reminder that we sent down. Are you denying it?,
Shabbir Ahmed (Quran As It Explains Itself)
21:50 This (Qur’an) is a blessed Reminder that We have revealed. Will you then reject it?10
Note 10
They have learned the consequence of those who had denied Moses and Aaron
21:50 This (Qur’an) is a blessed Reminder that We have revealed. Will you then reject it?10
Note 10
They have learned the consequence of those who had denied Moses and Aaron
21:51 ولقد ءاتينا ابرهيم رشده من قبل وكنا به علمين
Transcription (English)
21:51 Walaqad atayna ibraheemarushdahu min qablu wakunna bihi AAalimeena
21:51 Walaqad atayna ibraheemarushdahu min qablu wakunna bihi AAalimeena
Edip-Layth (Quran: A Reformist Translation)
Young Abraham Teaches Through a Prank21:51 Before that We gave Abraham his understanding, and We were aware of him.9
Note 9
Young Abraham Teaches Through a Prank21:51 Before that We gave Abraham his understanding, and We were aware of him.9
Note 9
The planet earth was created to provide a new chance for us to redeem ourselves. When controllers questioned the wisdom in our creation, God told them that He knows what they did not know (2:30).
The Monotheist Group (The Quran: A Monotheist Translation)
21:51 Andbefore that We gave Abraham his understanding, and We were aware of him.
21:51 Andbefore that We gave Abraham his understanding, and We were aware of him.
Muhammad Asad (The Message Of Quran)
21:51 AND, INDEED, long before [the time of Moses] We vouchsafed unto Abraham his consciousness of what is right;59 and We were aware of [what moved] him
Note 59
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 as well as note 69 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.
21:51 AND, INDEED, long before [the time of Moses] We vouchsafed unto Abraham his consciousness of what is right;59 and We were aware of [what moved] him
Note 59
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 as well as note 69 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.
Rashad Khalifa (The Final Testament)
Abraham21:51 Before that, we granted Abraham his guidance and understanding, for we were fully aware of him.,4
Note 4
Was Abraham so smart as to discover God, or, did God granthim the intelligence because He knew that he deservedto be saved? As it turns out, this whole world was created toredeem those amongus who deserve redemption. When the angels suggestedthat all the rebels, humans and jinns, must be banished out ofGod's kingdom, He said, `I know what you do not know' (2:30). At the same time, this world proves Satan's incompetence as a god (App. 7).
Abraham21:51 Before that, we granted Abraham his guidance and understanding, for we were fully aware of him.,4
Note 4
Was Abraham so smart as to discover God, or, did God granthim the intelligence because He knew that he deservedto be saved? As it turns out, this whole world was created toredeem those amongus who deserve redemption. When the angels suggestedthat all the rebels, humans and jinns, must be banished out ofGod's kingdom, He said, `I know what you do not know' (2:30). At the same time, this world proves Satan's incompetence as a god (App. 7).
Shabbir Ahmed (Quran As It Explains Itself)
21:51 Long before, We showed Abraham his direction and We were Aware of him,
21:51 Long before, We showed Abraham his direction and We were Aware of him,
21:52 اذ قال لابيه وقومه ما هذه التماثيل التى انتم لها عكفون
Transcription (English)
21:52 Ith qala li-abeehi waqawmihi mahathihi alttamatheelu allatee antum lahaAAakifoona
21:52 Ith qala li-abeehi waqawmihi mahathihi alttamatheelu allatee antum lahaAAakifoona
Edip-Layth (Quran: A Reformist Translation)
21:52 As he said to his father and people: "What are these statues to which you are devoted?"
21:52 As he said to his father and people: "What are these statues to which you are devoted?"
The Monotheist Group (The Quran: A Monotheist Translation)
21:52 As he said to his father and people: "What are these images to which you are devoted?"
21:52 As he said to his father and people: "What are these images to which you are devoted?"
Muhammad Asad (The Message Of Quran)
21:52 when he said unto his father and his people, What are these images to which you are so intensely devoted?"
21:52 when he said unto his father and his people, What are these images to which you are so intensely devoted?"
Rashad Khalifa (The Final Testament)
21:52 He said to his father and his people, "What are these statues to which you are devoting yourselves?",
21:52 He said to his father and his people, "What are these statues to which you are devoting yourselves?",
Shabbir Ahmed (Quran As It Explains Itself)
21:52 When he said to his father and his people, "What are these images and statues that you sit around worshiping?"
21:52 When he said to his father and his people, "What are these images and statues that you sit around worshiping?"
21:53 قالوا وجدنا ءاباءنا لها عبدين
Transcription (English)
21:53 Qaloo wajadna abaanalaha AAabideena
21:53 Qaloo wajadna abaanalaha AAabideena
Edip-Layth (Quran: A Reformist Translation)
21:53 They said, "We found our fathers serving them."
21:53 They said, "We found our fathers serving them."
The Monotheist Group (The Quran: A Monotheist Translation)
21:53 They said: "We found our fathers worshipping them."
21:53 They said: "We found our fathers worshipping them."
Muhammad Asad (The Message Of Quran)
21:53 They answered: ''We found our forefathers worshipping them."
21:53 They answered: ''We found our forefathers worshipping them."
Rashad Khalifa (The Final Testament)
21:53 They said, "We found our parents worshipping them.",
21:53 They said, "We found our parents worshipping them.",
Shabbir Ahmed (Quran As It Explains Itself)
21:53 They responded, "We found our ancestors worshipers of them."
21:53 They responded, "We found our ancestors worshipers of them."
21:54 قال لقد كنتم انتم وءاباؤكم فى ضلل مبين
Transcription (English)
21:54 Qala laqad kuntum antum waabaokumfee dalalin mubeenin
21:54 Qala laqad kuntum antum waabaokumfee dalalin mubeenin
Edip-Layth (Quran: A Reformist Translation)
21:54 He said, "You and your fathers have been clearly misguided."
21:54 He said, "You and your fathers have been clearly misguided."
The Monotheist Group (The Quran: A Monotheist Translation)
21:54 He said: "You and your fathers have been clearly misguided."
21:54 He said: "You and your fathers have been clearly misguided."
Muhammad Asad (The Message Of Quran)
21:54 Said he: Indeed, you and your forefathers have obviously gone astray!"
21:54 Said he: Indeed, you and your forefathers have obviously gone astray!"
Rashad Khalifa (The Final Testament)
21:54 He said, "Indeed, you and your parents have gone totally astray.",
21:54 He said, "Indeed, you and your parents have gone totally astray.",
Shabbir Ahmed (Quran As It Explains Itself)
21:54 He said, "You and your ancestors have surely been in plain error."
21:54 He said, "You and your ancestors have surely been in plain error."
21:55 قالوا اجئتنا بالحق ام انت من اللعبين
Transcription (English)
21:55 Qaloo aji/tana bialhaqqiam anta mina allaAAibeena
21:55 Qaloo aji/tana bialhaqqiam anta mina allaAAibeena
Edip-Layth (Quran: A Reformist Translation)
21:55 They said, "Have you come to us with the truth, or are you simply playing?"
21:55 They said, "Have you come to us with the truth, or are you simply playing?"
The Monotheist Group (The Quran: A Monotheist Translation)
21:55 They said: "Have you come to us with the truth, or are you simply playing?"
21:55 They said: "Have you come to us with the truth, or are you simply playing?"
Muhammad Asad (The Message Of Quran)
21:55 They asked: Hast thou come unto us [with this claim] in all earnest - or art thou one of those jesters?''
21:55 They asked: Hast thou come unto us [with this claim] in all earnest - or art thou one of those jesters?''
Rashad Khalifa (The Final Testament)
21:55 They said, "Are you telling us the truth, or are you playing?",
21:55 They said, "Are you telling us the truth, or are you playing?",
Shabbir Ahmed (Quran As It Explains Itself)
21:55 They said, "Are you telling us some serious truth or are you one of those jesters?"
21:55 They said, "Are you telling us some serious truth or are you one of those jesters?"
21:56 قال بل ربكم رب السموت والارض الذى فطرهن وانا على ذلكم من الشهدين
Transcription (English)
21:56 Qala bal rabbukum rabbu alssamawatiwaal-ardi allathee fatarahunna waanaAAala thalikum mina alshshahideena
21:56 Qala bal rabbukum rabbu alssamawatiwaal-ardi allathee fatarahunna waanaAAala thalikum mina alshshahideena
Edip-Layth (Quran: A Reformist Translation)
21:56 He said, "No, your lord is the Lord of heavens and earth, the One who initiated them. I bear witness to such."10
21:56 He said, "No, your lord is the Lord of heavens and earth, the One who initiated them. I bear witness to such."10
The Monotheist Group (The Quran: A Monotheist Translation)
21:56 He said: "No, your lord is the Lord of the heavens and the earth, the One who initiated them. And I bear witness to such."
21:56 He said: "No, your lord is the Lord of the heavens and the earth, the One who initiated them. And I bear witness to such."
Muhammad Asad (The Message Of Quran)
21:56 He answered: Nay, but your [true] Sustainer is the Sustainer of the heavens and the earth - He who has brought them into being: and I am one of those who bear witness to this [truth]!"
21:56 He answered: Nay, but your [true] Sustainer is the Sustainer of the heavens and the earth - He who has brought them into being: and I am one of those who bear witness to this [truth]!"
Rashad Khalifa (The Final Testament)
21:56 He said, "Your only Lord is the Lord of the heavens and the earth, who created them. This is the testimony to which I bear witness.,
21:56 He said, "Your only Lord is the Lord of the heavens and the earth, who created them. This is the testimony to which I bear witness.,
Shabbir Ahmed (Quran As It Explains Itself)
21:56 He said, "Nay, your Lord is the Lord of the heavens and the earth, He Who brought them into being. I am of those who bear witness before you (on the basis of reason)."
21:56 He said, "Nay, your Lord is the Lord of the heavens and the earth, He Who brought them into being. I am of those who bear witness before you (on the basis of reason)."
21:57 وتالله لاكيدن اصنمكم بعد ان تولوا مدبرين
Transcription (English)
21:57 WataAllahi laakeedanna asnamakumbaAAda an tuwalloo mudbireena
21:57 WataAllahi laakeedanna asnamakumbaAAda an tuwalloo mudbireena
Edip-Layth (Quran: A Reformist Translation)
21:57 "By God, I will scheme against your statues after you have gone away and given your backs."
21:57 "By God, I will scheme against your statues after you have gone away and given your backs."
The Monotheist Group (The Quran: A Monotheist Translation)
21:57 "And by God, I will plan against your statues after you have gone away and given your backs."
21:57 "And by God, I will plan against your statues after you have gone away and given your backs."
Muhammad Asad (The Message Of Quran)
21:57 And [he added to himself.] By God, I shall most certainly bring about the downfall of your idols as soon as you have turned your backs and gone away!"
21:57 And [he added to himself.] By God, I shall most certainly bring about the downfall of your idols as soon as you have turned your backs and gone away!"
Rashad Khalifa (The Final Testament)
21:57 "I swear by GOD, I have a plan to deal with your statues, as soon as you leave." ,
21:57 "I swear by GOD, I have a plan to deal with your statues, as soon as you leave." ,
Shabbir Ahmed (Quran As It Explains Itself)
21:57 "And by God, I have planned to deal with your idols when you turn back and leave the temple.”11
Note 11
You will see if those whom you believe to guard you can even guard themselves
21:57 "And by God, I have planned to deal with your idols when you turn back and leave the temple.”11
Note 11
You will see if those whom you believe to guard you can even guard themselves
21:58 فجعلهم جذذا الا كبيرا لهم لعلهم اليه يرجعون
Transcription (English)
21:58 FajaAAalahum juthathan illakabeeran lahum laAAallahum ilayhi yarjiAAoona
21:58 FajaAAalahum juthathan illakabeeran lahum laAAallahum ilayhi yarjiAAoona
Edip-Layth (Quran: A Reformist Translation)
21:58 So he broke them into pieces except for the biggest of them, so that they may turn to him.11
Note 11
21:58 So he broke them into pieces except for the biggest of them, so that they may turn to him.11
Note 11
The breaking of all the statues (with the exception of the biggest one) by the young Abraham was not a tyrannical action to deprive the freedom of idol worshipers, nor was it an expression of his hate. He was not in a position of authority to be a tyrant, and if he was pretending to be one, he would not have spared the biggest statue. He was using this tactic for didactical purposes. Being a member of a polytheistic society that regressed into the darkness of superstitions and dogmatism, perhaps Abraham did not have any other choice but to pull their attention with some action. Instead of showing the courage and wisdom of reflecting on that youngster’s rational argument and questioning their inherited religion, the polytheists reacted with the common reaction of polytheists: group-think, threat, excommunication, and violence. See 6:74; 29:25.
The Monotheist Group (The Quran: A Monotheist Translation)
21:58 So he broke them into pieces except for the biggest of them, so that they may turn to him.
21:58 So he broke them into pieces except for the biggest of them, so that they may turn to him.
Muhammad Asad (The Message Of Quran)
21:58 And then he broke those [idols] to pieces, [all] save the biggest of them, so that they might [be able to] turn to it.*
21:58 And then he broke those [idols] to pieces, [all] save the biggest of them, so that they might [be able to] turn to it.*
Rashad Khalifa (The Final Testament)
21:58 He broke them into pieces, except for a big one, that they may refer to it.,
21:58 He broke them into pieces, except for a big one, that they may refer to it.,
Shabbir Ahmed (Quran As It Explains Itself)
21:58 Then he broke them to pieces except the big one, so that they might turn to it. [37:88-98]
21:58 Then he broke them to pieces except the big one, so that they might turn to it. [37:88-98]
21:59 قالوا من فعل هذا بالهتنا انه لمن الظلمين
Transcription (English)
21:59 Qaloo man faAAala hatha bi-alihatinainnahu lamina alththalimeena
21:59 Qaloo man faAAala hatha bi-alihatinainnahu lamina alththalimeena
Edip-Layth (Quran: A Reformist Translation)
21:59 They said, "Who has done this to our gods? He is surely one of the wicked."
21:59 They said, "Who has done this to our gods? He is surely one of the wicked."
The Monotheist Group (The Quran: A Monotheist Translation)
21:59 They said: "Who has done this to our gods? He is surely one of the wicked."
21:59 They said: "Who has done this to our gods? He is surely one of the wicked."
Muhammad Asad (The Message Of Quran)
21:59 [When they saw what had happened,] they said: Who has done this to our gods? Verily, one of the worst wrongdoers is he!''
21:59 [When they saw what had happened,] they said: Who has done this to our gods? Verily, one of the worst wrongdoers is he!''
Rashad Khalifa (The Final Testament)
21:59 They said, "Whoever did this to our gods is really a transgressor.",
21:59 They said, "Whoever did this to our gods is really a transgressor.",
Shabbir Ahmed (Quran As It Explains Itself)
21:59 They said, "Who has done this to our gods? He must be of the wrongdoers."
21:59 They said, "Who has done this to our gods? He must be of the wrongdoers."
21:60 قالوا سمعنا فتى يذكرهم يقال له ابرهيم
Transcription (English)
21:60 Qaloo samiAAna fatan yathkuruhumyuqalu lahu ibraheemu
21:60 Qaloo samiAAna fatan yathkuruhumyuqalu lahu ibraheemu
Edip-Layth (Quran: A Reformist Translation)
21:60 They said, "We heard a young man mentioning them. He was called Abraham."
21:60 They said, "We heard a young man mentioning them. He was called Abraham."
The Monotheist Group (The Quran: A Monotheist Translation)
21:60 They said: "We heard a young man mentioning them. He was called Abraham."
21:60 They said: "We heard a young man mentioning them. He was called Abraham."
Muhammad Asad (The Message Of Quran)
21:60 Said some [of them]: We heard a youth speak of these [gods with scorn]: he is called Abraham.''60
Note 60
Sc., ''for an explanation of what had happened''.
21:60 Said some [of them]: We heard a youth speak of these [gods with scorn]: he is called Abraham.''60
Note 60
Sc., ''for an explanation of what had happened''.
Rashad Khalifa (The Final Testament)
21:60 They said, "We heard a youth threaten them; he is called Abraham.",
21:60 They said, "We heard a youth threaten them; he is called Abraham.",
Shabbir Ahmed (Quran As It Explains Itself)
21:60 Some said, "We heard a youth talking about them; he is called Abraham."
21:60 Some said, "We heard a youth talking about them; he is called Abraham."
21:61 قالوا فاتوا به على اعين الناس لعلهم يشهدون
Transcription (English)
21:61 Qaloo fa/too bihi AAalaaAAyuni alnnasi laAAallahum yashhadoona
21:61 Qaloo fa/too bihi AAalaaAAyuni alnnasi laAAallahum yashhadoona
Edip-Layth (Quran: A Reformist Translation)
21:61 They said, "Bring him before the eyes of the people so that they may bear witness."
21:61 They said, "Bring him before the eyes of the people so that they may bear witness."
The Monotheist Group (The Quran: A Monotheist Translation)
21:61 They said: "Bring him before the eyes of the people so that they may be witness."
21:61 They said: "Bring him before the eyes of the people so that they may be witness."
Muhammad Asad (The Message Of Quran)
21:61 [The others] said: Then bring him before the peoples eyes, so that they might bear witness [against him]!"
21:61 [The others] said: Then bring him before the peoples eyes, so that they might bear witness [against him]!"
Rashad Khalifa (The Final Testament)
21:61 They said, "Bring him before the eyes of all the people, that they may bear witness.",
21:61 They said, "Bring him before the eyes of all the people, that they may bear witness.",
Shabbir Ahmed (Quran As It Explains Itself)
21:61 The custodians of the temple conferred and said, “Then bring him before the people’s eyes, so that they might bear witness.”
21:61 The custodians of the temple conferred and said, “Then bring him before the people’s eyes, so that they might bear witness.”
21:62 قالوا ءانت فعلت هذا بالهتنا يابرهيم
Transcription (English)
21:62 Qaloo aanta faAAalta hatha bi-alihatinaya ibraheemu
21:62 Qaloo aanta faAAalta hatha bi-alihatinaya ibraheemu
Edip-Layth (Quran: A Reformist Translation)
21:62 They said, "Did you do this to our gods O Abraham?"
21:62 They said, "Did you do this to our gods O Abraham?"
The Monotheist Group (The Quran: A Monotheist Translation)
21:62 They said: "Did you do this to our gods O Abraham?"
21:62 They said: "Did you do this to our gods O Abraham?"
Muhammad Asad (The Message Of Quran)
21:62 [And when he came.] they asked: Hast thou done this to our gods, O Abraham?"
21:62 [And when he came.] they asked: Hast thou done this to our gods, O Abraham?"
Rashad Khalifa (The Final Testament)
21:62 They said, "Did you do this to our gods, O Abraham?",
21:62 They said, "Did you do this to our gods, O Abraham?",
Shabbir Ahmed (Quran As It Explains Itself)
21:62 (And when he came) they asked, "Is it you who has done this to our gods, O Abraham?"
21:62 (And when he came) they asked, "Is it you who has done this to our gods, O Abraham?"
21:63 قال بل فعله كبيرهم هذا فسلوهم ان كانوا ينطقون
Transcription (English)
21:63 Qala bal faAAalahu kabeeruhum hathafais-aloohum in kanoo yantiqoona
21:63 Qala bal faAAalahu kabeeruhum hathafais-aloohum in kanoo yantiqoona
Edip-Layth (Quran: A Reformist Translation)
21:63 He said, "It was the biggest one of them here who did it, so ask them, if they do speak!"
21:63 He said, "It was the biggest one of them here who did it, so ask them, if they do speak!"
The Monotheist Group (The Quran: A Monotheist Translation)
21:63 He said: "It was the biggest one of them here who did it, so ask them, if they do speak!"
21:63 He said: "It was the biggest one of them here who did it, so ask them, if they do speak!"
Muhammad Asad (The Message Of Quran)
21:63 He answered: Nay, it was this one, the biggest of them, that did it: but ask them [yourselves] - provided they can speak!"
21:63 He answered: Nay, it was this one, the biggest of them, that did it: but ask them [yourselves] - provided they can speak!"
Rashad Khalifa (The Final Testament)
Abraham Proves His Point21:63 He said, "It is that big one who did it. Go ask them, if they can speak.",
Abraham Proves His Point21:63 He said, "It is that big one who did it. Go ask them, if they can speak.",
Shabbir Ahmed (Quran As It Explains Itself)
21:63 (Abraham grabbed the opportunity of driving the point home), "Whoever did it, did it. This is their chief. Ask them (all) if they speak."12
Note 12
Important note: As many commentators of the Qur’an, ancient and modern, that I am aware of, have mistranslated this verse simply for missing the punctuation after ‘Fa’aluh’. They render the first part of the verse as, “This was done by the big one of them.” And then they go into defending in futility Prophet Abraham against uttering a lie. But, “This is their chief” is in fact a new sentence
21:63 (Abraham grabbed the opportunity of driving the point home), "Whoever did it, did it. This is their chief. Ask them (all) if they speak."12
Note 12
Important note: As many commentators of the Qur’an, ancient and modern, that I am aware of, have mistranslated this verse simply for missing the punctuation after ‘Fa’aluh’. They render the first part of the verse as, “This was done by the big one of them.” And then they go into defending in futility Prophet Abraham against uttering a lie. But, “This is their chief” is in fact a new sentence
21:64 فرجعوا الى انفسهم فقالوا انكم انتم الظلمون
Transcription (English)
21:64 FarajaAAoo ila anfusihim faqalooinnakum antumu alththalimoona
21:64 FarajaAAoo ila anfusihim faqalooinnakum antumu alththalimoona
Edip-Layth (Quran: A Reformist Translation)
21:64 So they turned and said to themselves: "It is indeed ourselves who have been wicked!"
21:64 So they turned and said to themselves: "It is indeed ourselves who have been wicked!"
The Monotheist Group (The Quran: A Monotheist Translation)
21:64 So they turned and said to themselves: "It is indeed ourselves who have been wicked!"
21:64 So they turned and said to themselves: "It is indeed ourselves who have been wicked!"
Muhammad Asad (The Message Of Quran)
21:64 And so they turned upon one another,61 saying, Behold, it is you who are doing wrong."62
Note 61
Lit., "they turned to [or "upon"] themselves", i.e., blaming one another.
Note 62
I.e., "you are doing wrong to Abraham by rashly suspecting him'' (Tabari).
21:64 And so they turned upon one another,61 saying, Behold, it is you who are doing wrong."62
Note 61
Lit., "they turned to [or "upon"] themselves", i.e., blaming one another.
Note 62
I.e., "you are doing wrong to Abraham by rashly suspecting him'' (Tabari).
Rashad Khalifa (The Final Testament)
21:64 They were taken aback, and said to themselves, "Indeed, you are the ones who have been transgressing.",
21:64 They were taken aback, and said to themselves, "Indeed, you are the ones who have been transgressing.",
Shabbir Ahmed (Quran As It Explains Itself)
21:64 They were taken aback, withdrew, thought and said to one another, “Surely, you yourselves are the wrongdoers.”13
Note 13
You neglected the security of the powerless idols
21:64 They were taken aback, withdrew, thought and said to one another, “Surely, you yourselves are the wrongdoers.”13
Note 13
You neglected the security of the powerless idols
21:65 ثم نكسوا على رءوسهم لقد علمت ما هؤلاء ينطقون
Transcription (English)
21:65 Thumma nukisoo AAala ruoosihim laqadAAalimta ma haola-i yantiqoona
21:65 Thumma nukisoo AAala ruoosihim laqadAAalimta ma haola-i yantiqoona
Edip-Layth (Quran: A Reformist Translation)
21:65 Then they reverted to their old ideas: "You know that they do not speak!"
21:65 Then they reverted to their old ideas: "You know that they do not speak!"
The Monotheist Group (The Quran: A Monotheist Translation)
21:65 Then they returned to their old ideas: "You know that they do not speak!"
21:65 Then they returned to their old ideas: "You know that they do not speak!"
Muhammad Asad (The Message Of Quran)
21:65 But then they relapsed into their former way of thinking63 and said: Thou knowest very well that these [idols] cannot speak!"
Note 63
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.
21:65 But then they relapsed into their former way of thinking63 and said: Thou knowest very well that these [idols] cannot speak!"
Note 63
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.
Rashad Khalifa (The Final Testament)
21:65 Yet, they reverted to their old ideas: "You know full well that these cannot speak.",
21:65 Yet, they reverted to their old ideas: "You know full well that these cannot speak.",
Shabbir Ahmed (Quran As It Explains Itself)
21:65 They were utterly confounded in shame, lowered their heads and said to Abraham, "You know that they do not speak."
21:65 They were utterly confounded in shame, lowered their heads and said to Abraham, "You know that they do not speak."
21:66 قال افتعبدون من دون الله ما لا ينفعكم شيا ولا يضركم
Transcription (English)
21:66 Qala afataAAbudoona min dooni Allahima la yanfaAAukum shay-an wala yadurrukum
21:66 Qala afataAAbudoona min dooni Allahima la yanfaAAukum shay-an wala yadurrukum
Edip-Layth (Quran: A Reformist Translation)
21:66 He said, "Do you serve besides God what does not benefit you at all nor harm you?"
21:66 He said, "Do you serve besides God what does not benefit you at all nor harm you?"
The Monotheist Group (The Quran: A Monotheist Translation)
21:66 He said: "Do you serve besides God that which does not benefit you at all nor harm you?"
21:66 He said: "Do you serve besides God that which does not benefit you at all nor harm you?"
Muhammad Asad (The Message Of Quran)
21:66 Said [Abraham]: Do you then worship, instead of God, something that cannot benefit you in any way, nor harm you?
21:66 Said [Abraham]: Do you then worship, instead of God, something that cannot benefit you in any way, nor harm you?
Rashad Khalifa (The Final Testament)
21:66 He said, "Do you then worship beside GOD what possesses no power to benefit you or harm you?,
21:66 He said, "Do you then worship beside GOD what possesses no power to benefit you or harm you?,
Shabbir Ahmed (Quran As It Explains Itself)
21:66 Abraham said, "Do you then worship instead of God what cannot benefit you or harm you?"
21:66 Abraham said, "Do you then worship instead of God what cannot benefit you or harm you?"
21:67 اف لكم ولما تعبدون من دون الله افلا تعقلون
Transcription (English)
21:67 Offin lakum walima taAAbudoona mindooni Allahi afala taAAqiloona
21:67 Offin lakum walima taAAbudoona mindooni Allahi afala taAAqiloona
Edip-Layth (Quran: A Reformist Translation)
21:67 "I am fed-up with you and to what you serve besides God! Do you not reason?"
21:67 "I am fed-up with you and to what you serve besides God! Do you not reason?"
The Monotheist Group (The Quran: A Monotheist Translation)
21:67 "I am fed-up of you and to what you serve besides God! Do you not comprehend?"
21:67 "I am fed-up of you and to what you serve besides God! Do you not comprehend?"
Muhammad Asad (The Message Of Quran)
21:67 Fie upon you and upon all that you worship instead of God! Will you not, then, use your reason?"
21:67 Fie upon you and upon all that you worship instead of God! Will you not, then, use your reason?"
Rashad Khalifa (The Final Testament)
21:67 "You have incurred shame by worshipping idols beside GOD. Do you not understand?",
21:67 "You have incurred shame by worshipping idols beside GOD. Do you not understand?",
Shabbir Ahmed (Quran As It Explains Itself)
21:67 “Shame on you and on that you worship instead of God. Will you, then, use your sense?"
21:67 “Shame on you and on that you worship instead of God. Will you, then, use your sense?"
21:68 قالوا حرقوه وانصروا ءالهتكم ان كنتم فعلين
Transcription (English)
21:68 Qaloo harriqoohu waonsurooalihatakum in kuntum faAAileena
21:68 Qaloo harriqoohu waonsurooalihatakum in kuntum faAAileena
Edip-Layth (Quran: A Reformist Translation)
21:68 They said, "If you are to do anything, then burn him, and give victory to your gods."
21:68 They said, "If you are to do anything, then burn him, and give victory to your gods."
The Monotheist Group (The Quran: A Monotheist Translation)
21:68 They said: "If you are to do anything, then burn him, and give victory to your gods."
21:68 They said: "If you are to do anything, then burn him, and give victory to your gods."
Muhammad Asad (The Message Of Quran)
21:68 They exclaimed: Burn him, and [thereby] succour your gods, if you are going to do [anything]!"
21:68 They exclaimed: Burn him, and [thereby] succour your gods, if you are going to do [anything]!"
Rashad Khalifa (The Final Testament)
Profound Miracle21:68 They said, "Burn him and support your gods, if this is what you decide to do.",
Profound Miracle21:68 They said, "Burn him and support your gods, if this is what you decide to do.",
Shabbir Ahmed (Quran As It Explains Itself)
21:68 The priesthood of the temple instigated the masses, "Burn him alive and uphold your gods if you are going to take any action."
21:68 The priesthood of the temple instigated the masses, "Burn him alive and uphold your gods if you are going to take any action."
21:69 قلنا ينار كونى بردا وسلما على ابرهيم
Transcription (English)
21:69 Qulna ya naru kooneebardan wasalaman AAala ibraheema
21:69 Qulna ya naru kooneebardan wasalaman AAala ibraheema
Edip-Layth (Quran: A Reformist Translation)
21:69 We said, "O fire, be cool and safe upon Abraham."
21:69 We said, "O fire, be cool and safe upon Abraham."
The Monotheist Group (The Quran: A Monotheist Translation)
21:69 We said: "O fire, be cool and safe upon Abraham."
21:69 We said: "O fire, be cool and safe upon Abraham."
Muhammad Asad (The Message Of Quran)
21:69 [But] We said: O fire! Be thou cool, and [a source of] inner peace for Abraham!"64
Note 64
Nowhere does the Qur'an 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 Qur'an 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 29 on 5:16.
21:69 [But] We said: O fire! Be thou cool, and [a source of] inner peace for Abraham!"64
Note 64
Nowhere does the Qur'an 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 Qur'an 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 29 on 5:16.
Rashad Khalifa (The Final Testament)
21:69 We said, "O fire, be cool and safe for Abraham.",5
Note 5
"Cool," without "and safe" would have caused Abraham to freeze.
21:69 We said, "O fire, be cool and safe for Abraham.",5
Note 5
"Cool," without "and safe" would have caused Abraham to freeze.
21:70 وارادوا به كيدا فجعلنهم الاخسرين
Transcription (English)
21:70 Waaradoo bihi kaydan fajaAAalnahumual-akhsareena
21:70 Waaradoo bihi kaydan fajaAAalnahumual-akhsareena
Edip-Layth (Quran: A Reformist Translation)
21:70 They wanted to harm him, but We made them the losers.
21:70 They wanted to harm him, but We made them the losers.
The Monotheist Group (The Quran: A Monotheist Translation)
21:70 Andthey wanted to plan against him, but We made them the losers.
21:70 Andthey wanted to plan against him, but We made them the losers.
Muhammad Asad (The Message Of Quran)
21:70 and whereas they sought to do evil unto him, We caused them to suffer the greatest loss:65
Note 65
Inasmuch as Abraham forsook - as shown in the next verse - his homeland, and thus abandoned his people to their spiritual ignorance.
21:70 and whereas they sought to do evil unto him, We caused them to suffer the greatest loss:65
Note 65
Inasmuch as Abraham forsook - as shown in the next verse - his homeland, and thus abandoned his people to their spiritual ignorance.
Rashad Khalifa (The Final Testament)
21:70 Thus, they schemed against him, but we made them the losers.,
21:70 Thus, they schemed against him, but we made them the losers.,
Shabbir Ahmed (Quran As It Explains Itself)
21:70 And whereas they schemed against him, We made them the true losers.15
Note 15
They failed to value a man of his stature
21:70 And whereas they schemed against him, We made them the true losers.15
Note 15
They failed to value a man of his stature
21:71 ونجينه ولوطا الى الارض التى بركنا فيها للعلمين
Transcription (English)
21:71 Wanajjaynahu walootan ilaal-ardi allatee barakna feeha lilAAalameena
21:71 Wanajjaynahu walootan ilaal-ardi allatee barakna feeha lilAAalameena
Edip-Layth (Quran: A Reformist Translation)
Lot, Isaac, and Jacob21:71 We saved him and Lot to the land which We have blessed for the worlds.
Lot, Isaac, and Jacob21:71 We saved him and Lot to the land which We have blessed for the worlds.
The Monotheist Group (The Quran: A Monotheist Translation)
21:71 AndWe saved him and Lot to the land which We have blessed in for the worlds.
21:71 AndWe saved him and Lot to the land which We have blessed in for the worlds.
Muhammad Asad (The Message Of Quran)
21:71 for We saved him and Lot, [his brother's son, by guiding them] to the land which We have blessed for all times to come.66
Note 66
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.)
21:71 for We saved him and Lot, [his brother's son, by guiding them] to the land which We have blessed for all times to come.66
Note 66
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.)
Rashad Khalifa (The Final Testament)
21:71 We saved him, and we saved Lot, to the land that we blessed for all the people.,
21:71 We saved him, and we saved Lot, to the land that we blessed for all the people.,
Shabbir Ahmed (Quran As It Explains Itself)
21:71 And We rescued Abraham and (his nephew companion) Lot to the land that We blessed for all people.16
Note 16
They migrated from their homeland of Ur in Mesopotamia, today's Iraq, to Syria-Palestine that was blessed with a long line of Prophets
21:71 And We rescued Abraham and (his nephew companion) Lot to the land that We blessed for all people.16
Note 16
They migrated from their homeland of Ur in Mesopotamia, today's Iraq, to Syria-Palestine that was blessed with a long line of Prophets
21:72 ووهبنا له اسحق ويعقوب نافلة وكلا جعلنا صلحين
Transcription (English)
21:72 Wawahabna lahu ishaqawayaAAqooba nafilatan wakullan jaAAalna saliheena
21:72 Wawahabna lahu ishaqawayaAAqooba nafilatan wakullan jaAAalna saliheena
Edip-Layth (Quran: A Reformist Translation)
21:72 We granted him Isaac and Jacob as a gift, and each of them We made a good doer.
21:72 We granted him Isaac and Jacob as a gift, and each of them We made a good doer.
The Monotheist Group (The Quran: A Monotheist Translation)
21:72 AndWe granted him Isaac and, as an addition, Jacob. And each of them We made a good doer.
21:72 AndWe granted him Isaac and, as an addition, Jacob. And each of them We made a good doer.
Muhammad Asad (The Message Of Quran)
21:72 And We bestowed upon him Isaac and [Isaacs son] Jacob as an additional gift67 and caused all of them to be righteous men,
Note 67
I.e., in addition (nafilatan) to his eldest son Ishmael (Isma'il) who had been born years before Isaac.
21:72 And We bestowed upon him Isaac and [Isaacs son] Jacob as an additional gift67 and caused all of them to be righteous men,
Note 67
I.e., in addition (nafilatan) to his eldest son Ishmael (Isma'il) who had been born years before Isaac.
Rashad Khalifa (The Final Testament)
21:72 And we granted him Isaac and Jacob as a gift, and we made them both righteous. ,
21:72 And we granted him Isaac and Jacob as a gift, and we made them both righteous. ,
Shabbir Ahmed (Quran As It Explains Itself)
21:72 We bestowed upon Abraham, a son Isaac and a grandson Jacob. We made all of them great benefactors of humanity as they addressed the inequities in human thought and behavior.
21:72 We bestowed upon Abraham, a son Isaac and a grandson Jacob. We made all of them great benefactors of humanity as they addressed the inequities in human thought and behavior.
21:73 وجعلنهم ائمة يهدون بامرنا واوحينا اليهم فعل الخيرت واقام الصلوة وايتاء الزكوة وكانوا لنا عبدين
21:73 wjAlnahm aamẗ yhdwn bamrna wawHyna alyhm fAl alKyrat waqam alSlwaẗ waytaa alzkwaẗ wkanwa lna Aabdyn
Transcription (English)
21:73 WajaAAalnahum a-immatan yahdoonabi-amrina waawhayna ilayhim fiAAla alkhayratiwa-iqama alssalati wa-eetaa alzzakatiwakanoo lana AAabideena
21:73 WajaAAalnahum a-immatan yahdoonabi-amrina waawhayna ilayhim fiAAla alkhayratiwa-iqama alssalati wa-eetaa alzzakatiwakanoo lana AAabideena
Edip-Layth (Quran: A Reformist Translation)
21:73 We made them leaders who guide by Our command, and We inspired them to promote reforms and hold the contact prayer and contribute towards betterment, and they were in service to Us.12
21:73 We made them leaders who guide by Our command, and We inspired them to promote reforms and hold the contact prayer and contribute towards betterment, and they were in service to Us.12
The Monotheist Group (The Quran: A Monotheist Translation)
21:73 AndWe made them leaders who guide by Our command, and We inspired them to do good works and hold the contact prayer and contribute towards purification, and they were in service to Us.
21:73 AndWe made them leaders who guide by Our command, and We inspired them to do good works and hold the contact prayer and contribute towards purification, and they were in service to Us.
Muhammad Asad (The Message Of Quran)
21:73 and made them leaders who would guide [others] in accordance with Our behest: for We inspired them [with a will] to do good works, and to be constant in prayer, and to dispense charity: and Us [alone] did they worship.
21:73 and made them leaders who would guide [others] in accordance with Our behest: for We inspired them [with a will] to do good works, and to be constant in prayer, and to dispense charity: and Us [alone] did they worship.
Rashad Khalifa (The Final Testament)
Abraham: Delivered All Religious Duties of Submission (Islam)21:73 We made them imams who guided in accordance with our commandments, and we taught them how to work righteousness, and how to observe the Contact Prayers (Salat) and the obligatory charity (Zakat). To us, they were devoted worshipers.,6
Note 6
When the Quran was revealed, all religious dutieswere already established through Abraham(2:128:123,22:78).
Abraham: Delivered All Religious Duties of Submission (Islam)21:73 We made them imams who guided in accordance with our commandments, and we taught them how to work righteousness, and how to observe the Contact Prayers (Salat) and the obligatory charity (Zakat). To us, they were devoted worshipers.,6
Note 6
When the Quran was revealed, all religious dutieswere already established through Abraham(2:128:123,22:78).
Shabbir Ahmed (Quran As It Explains Itself)
21:73 We made them leaders who set the standards of leadership. They guided people as We commanded, into doing collective good for the society, and to establish the Divine System with a Just Economic Order. They were true servants of Ours.
21:73 We made them leaders who set the standards of leadership. They guided people as We commanded, into doing collective good for the society, and to establish the Divine System with a Just Economic Order. They were true servants of Ours.
21:74 ولوطا ءاتينه حكما وعلما ونجينه من القرية التى كانت تعمل الخبئث انهم كانوا قوم سوء فسقين
Transcription (English)
21:74 Walootan ataynahu hukmanwaAAilman wanajjaynahu mina alqaryati allatee kanattaAAmalu alkhaba-itha innahum kanoo qawma saw-in fasiqeena
21:74 Walootan ataynahu hukmanwaAAilman wanajjaynahu mina alqaryati allatee kanattaAAmalu alkhaba-itha innahum kanoo qawma saw-in fasiqeena
Edip-Layth (Quran: A Reformist Translation)
21:74 And Lot, We gave him wisdom and knowledge, and We saved him from the town that used to do vile things. They were a people of evil, corrupt.
21:74 And Lot, We gave him wisdom and knowledge, and We saved him from the town that used to do vile things. They were a people of evil, corrupt.
The Monotheist Group (The Quran: A Monotheist Translation)
21:74 AndLot, 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, wicked.
21:74 AndLot, 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, wicked.
Muhammad Asad (The Message Of Quran)
21:74 AND UNTO Lot, too, We vouchsafed sound judgment and knowledge [of right and wrong], and saved him from that community which was given to deeds of abomination.68 [We destroyed those people - forr,] verily, they were people lost in evil, depraved
21:74 AND UNTO Lot, too, We vouchsafed sound judgment and knowledge [of right and wrong], and saved him from that community which was given to deeds of abomination.68 [We destroyed those people - forr,] verily, they were people lost in evil, depraved
Rashad Khalifa (The Final Testament)
Lot21:74 As for Lot, we granted him wisdom and knowledge, and we saved him from the community that practiced abominations; they were wicked and evil people.,
Lot21:74 As for Lot, we granted him wisdom and knowledge, and we saved him from the community that practiced abominations; they were wicked and evil people.,
Shabbir Ahmed (Quran As It Explains Itself)
21:74 Later We commissioned Lot to Prophethood and gave him wisdom and knowledge. (After his best efforts failed) We saved him from the wrath of the community that was bent upon doing indecent deeds. They were a rebellious people who were given to doing evil.
21:74 Later We commissioned Lot to Prophethood and gave him wisdom and knowledge. (After his best efforts failed) We saved him from the wrath of the community that was bent upon doing indecent deeds. They were a rebellious people who were given to doing evil.
21:75 وادخلنه فى رحمتنا انه من الصلحين
Transcription (English)
21:75 Waadkhalnahu fee rahmatinainnahu mina alssaliheena
21:75 Waadkhalnahu fee rahmatinainnahu mina alssaliheena
Edip-Layth (Quran: A Reformist Translation)
21:75 We admitted him into Our mercy. He was of the good doers.
21:75 We admitted him into Our mercy. He was of the good doers.
The Monotheist Group (The Quran: A Monotheist Translation)
21:75 AndWe admitted him into Our mercy. He was of the good doers.
21:75 AndWe admitted him into Our mercy. He was of the good doers.
Muhammad Asad (The Message Of Quran)
21:75 whereas him We admitted unto Our grace: for, behold, he was among the righteous.
21:75 whereas him We admitted unto Our grace: for, behold, he was among the righteous.
Rashad Khalifa (The Final Testament)
21:75 We admitted him into our mercy, for he was righteous.,
21:75 We admitted him into our mercy, for he was righteous.,
Shabbir Ahmed (Quran As It Explains Itself)
21:75 We brought Lot in unto Our grace. He was of the righteous.
21:75 We brought Lot in unto Our grace. He was of the righteous.
21:76 ونوحا اذ نادى من قبل فاستجبنا له فنجينه واهله من الكرب العظيم
Transcription (English)
21:76 Wanoohan ith nadamin qablu faistajabna lahu fanajjaynahuwaahlahu mina alkarbi alAAatheemi
21:76 Wanoohan ith nadamin qablu faistajabna lahu fanajjaynahuwaahlahu mina alkarbi alAAatheemi
Edip-Layth (Quran: A Reformist Translation)
Noah21:76 And Noah when he called out before that, thus We responded to him, and We saved him and his family from the great distress.
Noah21:76 And Noah when he called out before that, thus We responded to him, and We saved him and his family from the great distress.
The Monotheist Group (The Quran: A Monotheist Translation)
21:76 AndNoah when he called out before that, thus We responded to him, and We saved him and his family from the great distress.
21:76 AndNoah when he called out before that, thus We responded to him, and We saved him and his family from the great distress.
Muhammad Asad (The Message Of Quran)
21:76 AND [remember] Noah - [how,] when He called out [unto Us], long before [the time of Abraham and Lot], We responded to him and saved him and his household from that awesome calamity;69
Note 69
I.e., the Deluge. The story of Noah is mentioned several times in the Qur'an and particularly in 11:25. Regarding the Deluge itself, see surah 7 note 47.
21:76 AND [remember] Noah - [how,] when He called out [unto Us], long before [the time of Abraham and Lot], We responded to him and saved him and his household from that awesome calamity;69
Note 69
I.e., the Deluge. The story of Noah is mentioned several times in the Qur'an and particularly in 11:25. Regarding the Deluge itself, see surah 7 note 47.
Rashad Khalifa (The Final Testament)
Noah21:76 And, before that, Noah called and we responded to him. We saved him and his family from the great disaster.,
Noah21:76 And, before that, Noah called and we responded to him. We saved him and his family from the great disaster.,
Shabbir Ahmed (Quran As It Explains Itself)
21:76 The same goes for Noah long before. He called on Us, and We saved him, his household and followers from the great distress of persecution.
21:76 The same goes for Noah long before. He called on Us, and We saved him, his household and followers from the great distress of persecution.
21:77 ونصرنه من القوم الذين كذبوا بايتنا انهم كانوا قوم سوء فاغرقنهم اجمعين
Transcription (English)
21:77 Wanasarnahu mina alqawmi allatheenakaththaboo bi-ayatina innahum kanooqawma saw-in faaghraqnahum ajmaAAeena
21:77 Wanasarnahu mina alqawmi allatheenakaththaboo bi-ayatina innahum kanooqawma saw-in faaghraqnahum ajmaAAeena
Edip-Layth (Quran: A Reformist Translation)
21:77 We granted him victory against the people that denied Our signs. They were a people of evil, so We drowned them all.
21:77 We granted him victory against the people that denied Our signs. They were a people of evil, so We drowned them all.
The Monotheist Group (The Quran: A Monotheist Translation)
21:77 AndWe granted him victory against the people who denied Our revelations. They were a people of evil, so We drowned them all.
21:77 AndWe granted him victory against the people who denied Our revelations. They were a people of evil, so We drowned them all.
Muhammad Asad (The Message Of Quran)
21:77 and [how] We succoured him against the people who had given the lie to Our messages: verily, they were people lost in evil - and [so] We caused them all to drown.
21:77 and [how] We succoured him against the people who had given the lie to Our messages: verily, they were people lost in evil - and [so] We caused them all to drown.
Rashad Khalifa (The Final Testament)
21:77 We supported him against the people who rejected our revelations. They were evil people, so we drowned them all.,
21:77 We supported him against the people who rejected our revelations. They were evil people, so we drowned them all.,
Shabbir Ahmed (Quran As It Explains Itself)
21:77 We delivered him from the people who rejected Our commands. They were a people given to inequities and oppressing the weak and We caused all of them to drown.
21:77 We delivered him from the people who rejected Our commands. They were a people given to inequities and oppressing the weak and We caused all of them to drown.
21:78 وداود وسليمن اذ يحكمان فى الحرث اذ نفشت فيه غنم القوم وكنا لحكمهم شهدين
Transcription (English)
21:78 Wadawooda wasulaymana ithyahkumani fee alharthi ith nafashatfeehi ghanamu alqawmi wakunna lihukmihim shahideena
21:78 Wadawooda wasulaymana ithyahkumani fee alharthi ith nafashatfeehi ghanamu alqawmi wakunna lihukmihim shahideena
Edip-Layth (Quran: A Reformist Translation)
David and Solomon21:78 And David and Solomon, when they gave judgment in the case of the crop that was damaged by the sheep of the people, and We were witness to their judgment.
David and Solomon21:78 And David and Solomon, when they gave judgment in the case of the crop that was damaged by the sheep of the people, and We were witness to their judgment.
The Monotheist Group (The Quran: A Monotheist Translation)
21:78 AndDavid 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.
21:78 AndDavid 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.
Muhammad Asad (The Message Of Quran)
21:78 AND [remember] David and Solomon - [how it was] when both of them gave judgment concerning the field into which some people's sheep had strayed by night and pastured therein, and [how] We bore witness to their judgment:70
Note 70
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 Qur'an nor any authentic saying of the Prophet spells it out to us. However, the fact that a good many Companions and their immediate successors (tabi'un) 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. (cf note 77 below) 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 Qur'an "bore witness to their judgment".
21:78 AND [remember] David and Solomon - [how it was] when both of them gave judgment concerning the field into which some people's sheep had strayed by night and pastured therein, and [how] We bore witness to their judgment:70
Note 70
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 Qur'an nor any authentic saying of the Prophet spells it out to us. However, the fact that a good many Companions and their immediate successors (tabi'un) 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. (cf note 77 below) 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 Qur'an "bore witness to their judgment".
Rashad Khalifa (The Final Testament)
David and Solomon21:78 And David and Solomon, when they once ruled with regard to someone's crop that was destroyed by another's sheep, we witnessed their judgment.,
David and Solomon21:78 And David and Solomon, when they once ruled with regard to someone's crop that was destroyed by another's sheep, we witnessed their judgment.,
Shabbir Ahmed (Quran As It Explains Itself)
21:78 And David and Solomon ruled in great justice. They gathered the straying sheep, the masses of their kingdom, when they were bent upon destroying their own crop of prosperity. We were Witness to their benevolent governance.
21:78 And David and Solomon ruled in great justice. They gathered the straying sheep, the masses of their kingdom, when they were bent upon destroying their own crop of prosperity. We were Witness to their benevolent governance.
21:79 ففهمنها سليمن وكلا ءاتينا حكما وعلما وسخرنا مع داود الجبال يسبحن والطير وكنا فعلين
Transcription (English)
21:79 Fafahhamnaha sulaymanawakullan atayna hukman waAAilman wasakhkharnamaAAa dawooda aljibala yusabbihna waalttayrawakunna faAAileena
21:79 Fafahhamnaha sulaymanawakullan atayna hukman waAAilman wasakhkharnamaAAa dawooda aljibala yusabbihna waalttayrawakunna faAAileena
Edip-Layth (Quran: A Reformist Translation)
21:79 So We gave Solomon the correct understanding, and both of them We have given wisdom and knowledge. We committed the mountains with David to praise as well as the birds. This is what We did.
21:79 So We gave Solomon the correct understanding, and both of them We have given wisdom and knowledge. We committed the mountains with David to praise as well as the birds. This is what We did.
The Monotheist Group (The Quran: A Monotheist Translation)
21:79 So We gave Solomon the correct understanding, and both of them We have given wisdom and knowledge. And We commissioned the mountains with David to praise, and the birds. This is what We did.
21:79 So We gave Solomon the correct understanding, and both of them We have given wisdom and knowledge. And We commissioned the mountains with David to praise, and the birds. This is what We did.
Muhammad Asad (The Message Of Quran)
21:79 for, [though] We made Solomon understand the case [more profoundly] yet We vouchsafed unto both of them sound judgment and knowledge [of right and wrong].71 And We caused72 the mountains to join David in extolling Our limitless glory, and likewise the birds:73 for We are able to do [all things].
Note 71
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.
Note 72
Lit., "We compelled".
Note 73
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).
21:79 for, [though] We made Solomon understand the case [more profoundly] yet We vouchsafed unto both of them sound judgment and knowledge [of right and wrong].71 And We caused72 the mountains to join David in extolling Our limitless glory, and likewise the birds:73 for We are able to do [all things].
Note 71
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.
Note 72
Lit., "We compelled".
Note 73
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).
Rashad Khalifa (The Final Testament)
21:79 We granted Solomon the correct understanding, though we endowed both of them with wisdom and knowledge. We committed the mountains to serve David in glorifying (God), as well as the birds. This is what we did.,
21:79 We granted Solomon the correct understanding, though we endowed both of them with wisdom and knowledge. We committed the mountains to serve David in glorifying (God), as well as the birds. This is what we did.,
Shabbir Ahmed (Quran As It Explains Itself)
21:79 We gave Solomon great understanding of the affairs of the state, and each of them We endowed with wisdom and knowledge. It was Our Power that made the tribal leaders (loyal to David so that they could) strive to manifest Our glory as did the horse riders of the strong Tribe of At-Tayir. We are the One Who did all these things.17
Note 17
Jibaal = Mountains = The elite = Top leadership. At-Tayir = The birds = The ‘flying’ horsemen = A Tribe in Syria-Palestine with excellent cavalry. ‘We did’ = We made it possible
21:79 We gave Solomon great understanding of the affairs of the state, and each of them We endowed with wisdom and knowledge. It was Our Power that made the tribal leaders (loyal to David so that they could) strive to manifest Our glory as did the horse riders of the strong Tribe of At-Tayir. We are the One Who did all these things.17
Note 17
Jibaal = Mountains = The elite = Top leadership. At-Tayir = The birds = The ‘flying’ horsemen = A Tribe in Syria-Palestine with excellent cavalry. ‘We did’ = We made it possible
21:80 وعلمنه صنعة لبوس لكم لتحصنكم من باسكم فهل انتم شكرون
Transcription (English)
21:80 WaAAallamnahu sanAAatalaboosin lakum lituhsinakum min ba/sikum fahal antum shakiroona
21:80 WaAAallamnahu sanAAatalaboosin lakum lituhsinakum min ba/sikum fahal antum shakiroona
Edip-Layth (Quran: A Reformist Translation)
21:80 We taught him the making of armor for you to protect you from your enemy. Are you then thankful?
21:80 We taught him the making of armor for you to protect you from your enemy. Are you then thankful?
The Monotheist Group (The Quran: A Monotheist Translation)
21:80 AndWe taught him the making of armor for you to protect you from your enemy. Are you then thankful?
21:80 AndWe taught him the making of armor for you to protect you from your enemy. Are you then thankful?
Muhammad Asad (The Message Of Quran)
21:80 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]?74
Note 74
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 tabi'i 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 Qur'an 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.
21:80 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]?74
Note 74
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 tabi'i 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 Qur'an 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.
Rashad Khalifa (The Final Testament)
21:80 And we taught him the skill of making shields to protect you in war. Are you then thankful?,
21:80 And we taught him the skill of making shields to protect you in war. Are you then thankful?,
Shabbir Ahmed (Quran As It Explains Itself)
21:80 We taught him the science of armor to protect you from each other’s foolhardy violence. Are you then thankful?18
Note 18
David was the first one to master iron technology and later generations benefited from it. Therefore, ‘to protect you’
21:80 We taught him the science of armor to protect you from each other’s foolhardy violence. Are you then thankful?18
Note 18
David was the first one to master iron technology and later generations benefited from it. Therefore, ‘to protect you’
21:81 ولسليمن الريح عاصفة تجرى بامره الى الارض التى بركنا فيها وكنا بكل شىء علمين
Transcription (English)
21:81 Walisulaymana alrreehaAAasifatan tajree bi-amrihi ila al-ardiallatee barakna feeha wakunna bikullishay-in AAalimeena
21:81 Walisulaymana alrreehaAAasifatan tajree bi-amrihi ila al-ardiallatee barakna feeha wakunna bikullishay-in AAalimeena
Edip-Layth (Quran: A Reformist Translation)
21:81 To Solomon the gusting winds run by his command all the way to the land which We have blessed. We were aware of everything.
21:81 To Solomon the gusting winds run by his command all the way to the land which We have blessed. We were aware of everything.
The Monotheist Group (The Quran: A Monotheist Translation)
21:81 Andto 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.
21:81 Andto 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.
Muhammad Asad (The Message Of Quran)
21:81 And unto Solomon [We made subservient] the stormy wind, so that it sped at his behest towards the land which We had blessed:75 for it is We who have knowledge of everything.
Note 75
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.
21:81 And unto Solomon [We made subservient] the stormy wind, so that it sped at his behest towards the land which We had blessed:75 for it is We who have knowledge of everything.
Note 75
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.
Rashad Khalifa (The Final Testament)
21:81 For Solomon, we committed the wind gusting and blowing at his disposal. He could direct it as he wished, to whatever land he chose, and we blessed such land for him. We are fully aware of all things. ,
21:81 For Solomon, we committed the wind gusting and blowing at his disposal. He could direct it as he wished, to whatever land he chose, and we blessed such land for him. We are fully aware of all things. ,
Shabbir Ahmed (Quran As It Explains Itself)
21:81 We made the gusting winds subservient to Solomon as his ships sailed to the land We had blessed. And of everything We are Aware.19
Note 19
When people discover some of Divine laws, they call it Science, and Solomon made good use of it
21:81 We made the gusting winds subservient to Solomon as his ships sailed to the land We had blessed. And of everything We are Aware.19
Note 19
When people discover some of Divine laws, they call it Science, and Solomon made good use of it
21:82 ومن الشيطين من يغوصون له ويعملون عملا دون ذلك وكنا لهم حفظين
Transcription (English)
21:82 Wamina alshshayateeni manyaghoosoona lahu wayaAAmaloona AAamalan doona thalikawakunna lahum hafitheena
21:82 Wamina alshshayateeni manyaghoosoona lahu wayaAAmaloona AAamalan doona thalikawakunna lahum hafitheena
Edip-Layth (Quran: A Reformist Translation)
21:82 From the devils are those who dive for him, and they perform other tasks, and We were guardian over them.
21:82 From the devils are those who dive for him, and they perform other tasks, and We were guardian over them.
The Monotheist Group (The Quran: A Monotheist Translation)
21:82 Andfrom the devils are those who dive for him, and they perform other tasks, and We were guardian over them.
21:82 Andfrom the devils are those who dive for him, and they perform other tasks, and We were guardian over them.
Muhammad Asad (The Message Of Quran)
21:82 And among the rebellious forces [which We made subservient to him]77 there were some that dived for him [into the sea] and performed other works, besides: but it was We who kept watch over them.83
Note 77
In this as well as in several other passages relating to Solomon, the Qur'an 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 Qur'an 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 Qur'an 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.
Note 83
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 Qur'an (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 Qur'an (i.e., in 37:139) 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.)
21:82 And among the rebellious forces [which We made subservient to him]77 there were some that dived for him [into the sea] and performed other works, besides: but it was We who kept watch over them.83
Note 77
In this as well as in several other passages relating to Solomon, the Qur'an 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 Qur'an 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 Qur'an 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.
Note 83
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 Qur'an (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 Qur'an (i.e., in 37:139) 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.)
Rashad Khalifa (The Final Testament)
21:82 And of the devils there were those who would dive for him (to harvest the sea), or do whatever else he commanded them to do. We committed them in his service.,
21:82 And of the devils there were those who would dive for him (to harvest the sea), or do whatever else he commanded them to do. We committed them in his service.,
Shabbir Ahmed (Quran As It Explains Itself)
21:82 We humbled the most rebellious tribes, and made them compliant to him. Some of them dived for him in the sea and carried out other duties, besides. But it was We Who kept watch over them.20
21:82 We humbled the most rebellious tribes, and made them compliant to him. Some of them dived for him in the sea and carried out other duties, besides. But it was We Who kept watch over them.20
21:83 وايوب اذ نادى ربه انى مسنى الضر وانت ارحم الرحمين
Transcription (English)
21:83 Waayyooba ith nadarabbahu annee massaniya alddurru waanta arhamualrrahimeena
21:83 Waayyooba ith nadarabbahu annee massaniya alddurru waanta arhamualrrahimeena
Edip-Layth (Quran: A Reformist Translation)
21:83 And Job when he called his Lord: "I have been afflicted with harm, and you are the Compassionate!"
21:83 And Job when he called his Lord: "I have been afflicted with harm, and you are the Compassionate!"
The Monotheist Group (The Quran: A Monotheist Translation)
21:83 AndJob when he called his Lord: "I have been afflicted with harm, and you are the Most Merciful of those who show mercy!"
21:83 AndJob when he called his Lord: "I have been afflicted with harm, and you are the Most Merciful of those who show mercy!"
Muhammad Asad (The Message Of Quran)
21:83 AND [remember] Job, when he cried out to his Sustainer, Affliction has befallen me: but Thou art the most merciful of the merciful!"78
Note 78
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 Qur'an among the prophets, personifying the supreme virtue of patience in adversity (sabr).
21:83 AND [remember] Job, when he cried out to his Sustainer, Affliction has befallen me: but Thou art the most merciful of the merciful!"78
Note 78
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 Qur'an among the prophets, personifying the supreme virtue of patience in adversity (sabr).
Rashad Khalifa (The Final Testament)
Job21:83 And Job implored his Lord: "Adversity has befallen me, and, of all the merciful ones, You are the Most Merciful.",
Job21:83 And Job implored his Lord: "Adversity has befallen me, and, of all the merciful ones, You are the Most Merciful.",
Shabbir Ahmed (Quran As It Explains Itself)
21:83 Job called unto his Lord, “Affliction has befallen me, but You are the Most Merciful of the merciful.”21
21:83 Job called unto his Lord, “Affliction has befallen me, but You are the Most Merciful of the merciful.”21
21:84 فاستجبنا له فكشفنا ما به من ضر وءاتينه اهله ومثلهم معهم رحمة من عندنا وذكرى للعبدين
Transcription (English)
21:84 Faistajabna lahu fakashafnama bihi min durrin waataynahu ahlahuwamithlahum maAAahum rahmatan min AAindina wathikralilAAabideena
21:84 Faistajabna lahu fakashafnama bihi min durrin waataynahu ahlahuwamithlahum maAAahum rahmatan min AAindina wathikralilAAabideena
Edip-Layth (Quran: A Reformist Translation)
21:84 So We answered him, and We removed what was afflicting him, and We brought him back his family and others with them as a mercy from Us and a reminder to those who serve.
21:84 So We answered him, and We removed what was afflicting him, and We brought him back his family and others with them as a mercy from Us and a reminder to those who serve.
The Monotheist Group (The Quran: A Monotheist Translation)
21:84 So We answered him, and We removed what was afflicting him, and We brought him back his family and others with them as a mercy from Us and a reminder to those who serve.
21:84 So We answered him, and We removed what was afflicting him, and We brought him back his family and others with them as a mercy from Us and a reminder to those who serve.
Muhammad Asad (The Message Of Quran)
21:84 whereupon We responded unto him and removed all the affliction from which he suffered; and We gave him new offspring,79 doubling their number as an act of grace from Us, and as a reminder unto all who worship Us.
Note 79
Lit., "his family'' i.e., new children in place of those who had died.
21:84 whereupon We responded unto him and removed all the affliction from which he suffered; and We gave him new offspring,79 doubling their number as an act of grace from Us, and as a reminder unto all who worship Us.
Note 79
Lit., "his family'' i.e., new children in place of those who had died.
Rashad Khalifa (The Final Testament)
21:84 We responded to him, relieved his adversity, and restored his family for him, even twice as much. That was a mercy from us, and a reminder for the worshipers.,
21:84 We responded to him, relieved his adversity, and restored his family for him, even twice as much. That was a mercy from us, and a reminder for the worshipers.,
Shabbir Ahmed (Quran As It Explains Itself)
21:84 We responded to him and relieved his agony from which he suffered. We re-united him with his people 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.
21:84 We responded to him and relieved his agony from which he suffered. We re-united him with his people 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.
21:85 واسمعيل وادريس وذا الكفل كل من الصبرين
Transcription (English)
21:85 Wa-ismaAAeela wa-idreesa wathaalkifli kullun mina alssabireena
21:85 Wa-ismaAAeela wa-idreesa wathaalkifli kullun mina alssabireena
Edip-Layth (Quran: A Reformist Translation)
Ishmail, Enoch, Isaiah, Jonah, and Zachariah21:85 Ishmael and Enoch and Isaiah, all of them were patient.
Ishmail, Enoch, Isaiah, Jonah, and Zachariah21:85 Ishmael and Enoch and Isaiah, all of them were patient.
The Monotheist Group (The Quran: A Monotheist Translation)
21:85 AndIshmael and Enoch and Isaiah, all of them were patient.
21:85 AndIshmael and Enoch and Isaiah, all of them were patient.
Muhammad Asad (The Message Of Quran)
21:85 AND [remember] Ishmael and Idris80 and every one who [like them] has pledged himself [unto God]:81 they all were among those who are patient in adversity,
Note 80
See surah 19 note 41.
Note 81
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.
21:85 AND [remember] Ishmael and Idris80 and every one who [like them] has pledged himself [unto God]:81 they all were among those who are patient in adversity,
Note 80
See surah 19 note 41.
Note 81
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.
Rashad Khalifa (The Final Testament)
21:85 Also, Ismail, Idris, Zal-Kifl; all were steadfast, patient.,
21:85 Also, Ismail, Idris, Zal-Kifl; all were steadfast, patient.,
Shabbir Ahmed (Quran As It Explains Itself)
21:85 Also remember Ishmael, Enoch (Idrees) and Ezekiel (Zal-Kifl), all were among the steadfast.22
Note 22
Ezekiel was one of the Israelite tribal Prophets in the 6th century BC
21:85 Also remember Ishmael, Enoch (Idrees) and Ezekiel (Zal-Kifl), all were among the steadfast.22
Note 22
Ezekiel was one of the Israelite tribal Prophets in the 6th century BC
21:86 وادخلنهم فى رحمتنا انهم من الصلحين
Transcription (English)
21:86 Waadkhalnahum fee rahmatinainnahum mina alssaliheena
21:86 Waadkhalnahum fee rahmatinainnahum mina alssaliheena
Edip-Layth (Quran: A Reformist Translation)
21:86 We admitted them in Our mercy, they were of the good doers.
21:86 We admitted them in Our mercy, they were of the good doers.
The Monotheist Group (The Quran: A Monotheist Translation)
21:86 AndWe admitted them in Our mercy, they were of the good doers.
21:86 AndWe admitted them in Our mercy, they were of the good doers.
Muhammad Asad (The Message Of Quran)
21:86 and so We admitted them unto Our grace: behold, they were among the righteous!
21:86 and so We admitted them unto Our grace: behold, they were among the righteous!
Rashad Khalifa (The Final Testament)
21:86 We admitted them into our mercy, for they were righteous.,
21:86 We admitted them into our mercy, for they were righteous.,
Shabbir Ahmed (Quran As It Explains Itself)
21:86 And so We admitted them in Our grace, for, they were men of quality.
21:86 And so We admitted them in Our grace, for, they were men of quality.
21:87 وذا النون اذ ذهب مغضبا فظن ان لن نقدر عليه فنادى فى الظلمت ان لا اله الا انت سبحنك انى كنت من الظلمين
21:87 wźa alnwn aź źhb mğaDba fZn an ln nqdr Alyh fnadya fy alZlmat an la alah ala ant sbHank any knt mn alZalmyn
Transcription (English)
21:87 Watha alnnooni ith thahabamughadiban fathanna an lan naqdira AAalayhifanada fee alththulumatian la ilaha illa anta subhanaka inneekuntu mina alththalimeena
21:87 Watha alnnooni ith thahabamughadiban fathanna an lan naqdira AAalayhifanada fee alththulumatian la ilaha illa anta subhanaka inneekuntu mina alththalimeena
Edip-Layth (Quran: A Reformist Translation)
21:87 The one with N, 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!"13
Note 13
21:87 The one with N, 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!"13
Note 13
Yunus' (Jonah) name occurs in the Quran four times as Jonah. However, in the chapter that starts with the letter N or number 50, Jonah is referred to by the expression Sahib ul-Hut, that is, The Companion of the Fish (68:48). Referring to a messenger who has the letter N in his name, with an expression that does not contain the letter N, in a chapter where the letter N is counted (133 = 19 x 7), is a part of the Quran's mathematical system. Indeed, a unique expression in verse 21:87 supports this implied message.
The Monotheist Group (The Quran: A Monotheist Translation)
21:87 Andthe one with 'N,' 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 except You! Glory be to You, I was of the wicked!"
21:87 Andthe one with 'N,' 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 except You! Glory be to You, I was of the wicked!"
Muhammad Asad (The Message Of Quran)
21:87 AND [remember] him of the great fish84 when he went off in wrath, thinking that We had no power over him!* 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!"*
Note 84
Lit., "I was among the wrongdoers''.
21:87 AND [remember] him of the great fish84 when he went off in wrath, thinking that We had no power over him!* 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!"*
Note 84
Lit., "I was among the wrongdoers''.
Rashad Khalifa (The Final Testament)
Jonah21:87 And Zan-Noon (Jonah, "the one with an `N' in his name"), abandoned his mission in protest, thinking that we could not control him. He ended up imploring from the darkness (of the big fish's belly): "There is no god other than You. Be You glorified. I have committed a gross sin.",
Jonah21:87 And Zan-Noon (Jonah, "the one with an `N' in his name"), abandoned his mission in protest, thinking that we could not control him. He ended up imploring from the darkness (of the big fish's belly): "There is no god other than You. Be You glorified. I have committed a gross sin.",
Shabbir Ahmed (Quran As It Explains Itself)
21:87 And remember Zan-Noon (Jonah of Ninevah), when he departed in anger thinking that We had no power over him. But he cried out in darkness, "There is no god but You. Be You Glorified! Truly, I have been a wrongdoer.”
21:87 And remember Zan-Noon (Jonah of Ninevah), when he departed in anger thinking that We had no power over him. But he cried out in darkness, "There is no god but You. Be You Glorified! Truly, I have been a wrongdoer.”
21:88 فاستجبنا له ونجينه من الغم وكذلك نجى المؤمنين
Transcription (English)
21:88 Faistajabna lahu wanajjaynahumina alghammi wakathalika nunjee almu/mineena
21:88 Faistajabna lahu wanajjaynahumina alghammi wakathalika nunjee almu/mineena
Edip-Layth (Quran: A Reformist Translation)
21:88 So We responded to him and We saved him from distress. It is such that We save those who acknowledge.
21:88 So We responded to him and We saved him from distress. It is such that We save those who acknowledge.
The Monotheist Group (The Quran: A Monotheist Translation)
21:88 So We responded to him and We saved him from distress. And it is such that We save the faithful.
21:88 So We responded to him and We saved him from distress. And it is such that We save the faithful.
Muhammad Asad (The Message Of Quran)
21:88 And so We responded unto him and delivered him from [his] distress: for thus do We deliver all who have faith.
21:88 And so We responded unto him and delivered him from [his] distress: for thus do We deliver all who have faith.
Rashad Khalifa (The Final Testament)
21:88 We responded to him, and saved him from the crisis; we thus save the believers.,
21:88 We responded to him, and saved him from the crisis; we thus save the believers.,
Shabbir Ahmed (Quran As It Explains Itself)
21:88 And so We responded to him and saved him from grief. Thus We save from grief those who believe in Our laws.
21:88 And so We responded to him and saved him from grief. Thus We save from grief those who believe in Our laws.
21:89 وزكريا اذ نادى ربه رب لا تذرنى فردا وانت خير الورثين
Transcription (English)
21:89 Wazakariyya ith nadarabbahu rabbi la tatharnee fardan waanta khayru alwaritheena
21:89 Wazakariyya ith nadarabbahu rabbi la tatharnee fardan waanta khayru alwaritheena
Edip-Layth (Quran: A Reformist Translation)
21:89 And Zachariah when he called out to his Lord: "My Lord, do not leave me without an heir, and You are the best inheritor."
21:89 And Zachariah when he called out to his Lord: "My Lord, do not leave me without an heir, and You are the best inheritor."
The Monotheist Group (The Quran: A Monotheist Translation)
21:89 AndZachariah when he called out to his Lord: "My Lord, do not leave me without an heir, and You are the best inheritor."
21:89 AndZachariah when he called out to his Lord: "My Lord, do not leave me without an heir, and You are the best inheritor."
Muhammad Asad (The Message Of Quran)
21:89 AND [thus did We deliver] Zachariah when he cried out unto his Sustainer: O my Sustainer! Leave me not childless! But [even if Thou grant me no bodily heir, I know that] Thou wilt remain when all else has ceased to be!"85
21:89 AND [thus did We deliver] Zachariah when he cried out unto his Sustainer: O my Sustainer! Leave me not childless! But [even if Thou grant me no bodily heir, I know that] Thou wilt remain when all else has ceased to be!"85
Rashad Khalifa (The Final Testament)
Zachariah and John21:89 And Zachariah implored his Lord: "My Lord, do not keep me without an heir, though You are the best inheritor.",
Zachariah and John21:89 And Zachariah implored his Lord: "My Lord, do not keep me without an heir, though You are the best inheritor.",
Shabbir Ahmed (Quran As It Explains Itself)
21:89 And Zacharias called unto his Lord, O My Lord! Do not leave me 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]
21:89 And Zacharias called unto his Lord, O My Lord! Do not leave me 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]
21:90 فاستجبنا له ووهبنا له يحيى واصلحنا له زوجه انهم كانوا يسرعون فى الخيرت ويدعوننا رغبا ورهبا وكانوا لنا خشعين
21:90 fastjbna lh wwhbna lh yHyya waSlHna lh zwjh anhm kanwa ysarAwn fy alKyrat wydAwnna rğba wrhba wkanwa lna KaşAyn
Transcription (English)
21:90 Faistajabna lahu wawahabnalahu yahya waaslahna lahuzawjahu innahum kanoo yusariAAoona fee alkhayratiwayadAAoonana raghaban warahaban wakanoo lanakhashiAAeena
21:90 Faistajabna lahu wawahabnalahu yahya waaslahna lahuzawjahu innahum kanoo yusariAAoona fee alkhayratiwayadAAoonana raghaban warahaban wakanoo lanakhashiAAeena
Edip-Layth (Quran: A Reformist Translation)
21:90 So We responded to him, and We granted him John, and We cured his wife. They used to hasten to do good, and they would call to Us in joy and in fear. To Us they were reverent.
21:90 So We responded to him, and We granted him John, and We cured his wife. They used to hasten to do good, and they would call to Us in joy and in fear. To Us they were reverent.
The Monotheist Group (The Quran: A Monotheist Translation)
21:90 So We responded to him, and We granted him John, and We cured his wife. They used to hasten to do good, and they would call to Us in joy and in fear. And of Us they were reverent.
21:90 So We responded to him, and We granted him John, and We cured his wife. They used to hasten to do good, and they would call to Us in joy and in fear. And of Us they were reverent.
Muhammad Asad (The Message Of Quran)
21:90 And so We responded unto him, and bestowed upon him the gift of John, having made his wife fit to bear him a child:86 [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.
Note 86
Lit., "for We had made his wife fit for him", i.e., after her previous barrenness.
21:90 And so We responded unto him, and bestowed upon him the gift of John, having made his wife fit to bear him a child:86 [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.
Note 86
Lit., "for We had made his wife fit for him", i.e., after her previous barrenness.
Rashad Khalifa (The Final Testament)
21:90 We responded to him and granted him John; we fixed his wife for him. That is because they used to hasten to work righteousness, and implored us in situations of joy, as well as fear. To us, they were reverent. ,7
Note 7
The use of the plural tense throughout the Quran indicatesparticipation of the angels. It is clear from3:39 and from the Bible that the angels dealt with Zachariah extensively,as they gave him the good news about John. See Appendix 10.
21:90 We responded to him and granted him John; we fixed his wife for him. That is because they used to hasten to work righteousness, and implored us in situations of joy, as well as fear. To us, they were reverent. ,7
Note 7
The use of the plural tense throughout the Quran indicatesparticipation of the angels. It is clear from3:39 and from the Bible that the angels dealt with Zachariah extensively,as they gave him the good news about John. See Appendix 10.
Shabbir Ahmed (Quran As It Explains Itself)
21:90 And so We responded to him, and bestowed upon him Yahya, after making his wife fit to bear him a child. And they (parents and son) used to race in doing good works, and remembered Us in situations of hope or fear. And they were always devoted to Us.
21:90 And so We responded to him, and bestowed upon him Yahya, after making his wife fit to bear him a child. And they (parents and son) used to race in doing good works, and remembered Us in situations of hope or fear. And they were always devoted to Us.
21:91 والتى احصنت فرجها فنفخنا فيها من روحنا وجعلنها وابنها ءاية للعلمين
Transcription (English)
21:91 Waallatee ahsanat farjahafanafakhna feeha min roohinawajaAAalnaha waibnaha ayatanlilAAalameena
21:91 Waallatee ahsanat farjahafanafakhna feeha min roohinawajaAAalnaha waibnaha ayatanlilAAalameena
Edip-Layth (Quran: A Reformist Translation)
21:91 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.
21:91 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.
The Monotheist Group (The Quran: A Monotheist Translation)
21:91 Andthe 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.
21:91 Andthe 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.
Muhammad Asad (The Message Of Quran)
21:91 AND [remember] her who guarded her chastity, whereupon We breathed into her of Our spirit87 and caused her, together with her son, to become a symbol [of Our grace] unto all people.88
Note 87
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 Qur'an 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) 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 181 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 reprehensible'' (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 Qur'an 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) that the birth of Jesus was the result of an "illicit union".
Note 88
For my rendering of the term ayah as "symbol'', see surah 17 note 2 and surah 19 note 19.
21:91 AND [remember] her who guarded her chastity, whereupon We breathed into her of Our spirit87 and caused her, together with her son, to become a symbol [of Our grace] unto all people.88
Note 87
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 Qur'an 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) 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 181 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 reprehensible'' (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 Qur'an 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) that the birth of Jesus was the result of an "illicit union".
Note 88
For my rendering of the term ayah as "symbol'', see surah 17 note 2 and surah 19 note 19.
Rashad Khalifa (The Final Testament)
Mary and Jesus21:91 As for the one who maintained her virginity, we blew into her from our spirit, and thus, we made her and her son a portent for the whole world.,
Mary and Jesus21:91 As for the one who maintained her virginity, we blew into her from our spirit, and thus, we made her and her son a portent for the whole world.,
Shabbir Ahmed (Quran As It Explains Itself)
21:91 And remember her (Mary) who guarded her chastity (under very adverse circumstances). We breathed into her of Our Energy, and caused her, together with her son, to become a symbol of Our grace for all people.23
21:91 And remember her (Mary) who guarded her chastity (under very adverse circumstances). We breathed into her of Our Energy, and caused her, together with her son, to become a symbol of Our grace for all people.23
21:92 ان هذه امتكم امة وحدة وانا ربكم فاعبدون
Transcription (English)
21:92 Inna hathihi ommatukum ommatan wahidatanwaana rabbukum faoAAbudooni
21:92 Inna hathihi ommatukum ommatan wahidatanwaana rabbukum faoAAbudooni
Edip-Layth (Quran: A Reformist Translation)
21:92 This is your nation, one nation, and I am your Lord so serve Me.
21:92 This is your nation, one nation, and I am your Lord so serve Me.
The Monotheist Group (The Quran: A Monotheist Translation)
21:92 This is your nation, one nation, and I am your Lord so serve Me.
21:92 This is your nation, one nation, and I am your Lord so serve Me.
Muhammad Asad (The Message Of Quran)
21:92 VERILY, [O you who believe in Me,] this community of yours is one single community, since I am the Sustainer of you all: worship, then, Me [alone]!89
Note 89
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.)
21:92 VERILY, [O you who believe in Me,] this community of yours is one single community, since I am the Sustainer of you all: worship, then, Me [alone]!89
Note 89
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.)
Rashad Khalifa (The Final Testament)
One God/One Religion21:92 Your congregation is but one congregation, and I alone am your Lord; you shall worship Me alone.,
One God/One Religion21:92 Your congregation is but one congregation, and I alone am your Lord; you shall worship Me alone.,
Shabbir Ahmed (Quran As It Explains Itself)
21:92 Surely, O Mankind! This community of yours is one single community, since I am the Lord of you all. So, serve Me alone! [23:52]
21:92 Surely, O Mankind! This community of yours is one single community, since I am the Lord of you all. So, serve Me alone! [23:52]
21:93 وتقطعوا امرهم بينهم كل الينا رجعون
Transcription (English)
21:93 WataqattaAAoo amrahum baynahum kullunilayna rajiAAoona
21:93 WataqattaAAoo amrahum baynahum kullunilayna rajiAAoona
Edip-Layth (Quran: A Reformist Translation)
21:93 They disputed in the matter amongst themselves. Each of them will be returned to Us.
21:93 They disputed in the matter amongst themselves. Each of them will be returned to Us.
The Monotheist Group (The Quran: A Monotheist Translation)
21:93 Andthey disputed in the matter among themselves. Each of them will be returned to Us.
21:93 Andthey disputed in the matter among themselves. Each of them will be returned to Us.
Muhammad Asad (The Message Of Quran)
21:93 But men have torn their unity wide asunder,90 [forgetting that] unto Us they all are bound to return.
Note 90
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 30.)
21:93 But men have torn their unity wide asunder,90 [forgetting that] unto Us they all are bound to return.
Note 90
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 30.)
Rashad Khalifa (The Final Testament)
21:93 However, they divided themselves into disputing religions. All of them will come back to us (for judgment).,
21:93 However, they divided themselves into disputing religions. All of them will come back to us (for judgment).,
Shabbir Ahmed (Quran As It Explains Itself)
21:93 But disregarding the command, they cut off their unity, (forgetting that) to Us all of them are bound to return.
21:93 But disregarding the command, they cut off their unity, (forgetting that) to Us all of them are bound to return.
21:94 فمن يعمل من الصلحت وهو مؤمن فلا كفران لسعيه وانا له كتبون
Transcription (English)
21:94 Faman yaAAmal mina alssalihatiwahuwa mu/minun fala kufrana lisaAAyihi wa-innalahu katiboona
21:94 Faman yaAAmal mina alssalihatiwahuwa mu/minun fala kufrana lisaAAyihi wa-innalahu katiboona
Edip-Layth (Quran: A Reformist Translation)
21:94 So whosoever does good work and he is an acknowledger, then his efforts will not be rejected and We will record it for him.
21:94 So whosoever does good work and he is an acknowledger, then his efforts will not be rejected and We will record it for him.
The Monotheist Group (The Quran: A Monotheist Translation)
21:94 So whoever does good works and he is a believer, then his efforts will not be rejected and We will record it for him.
21:94 So whoever does good works and he is a believer, then his efforts will not be rejected and We will record it for him.
Muhammad Asad (The Message Of Quran)
21:94 And yet, whoever does [the least] of righteous deeds and is a believer withal, his endeavour shall not be disowned: for, behold, We shall record it in his favour.91
Note 91
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.
21:94 And yet, whoever does [the least] of righteous deeds and is a believer withal, his endeavour shall not be disowned: for, behold, We shall record it in his favour.91
Note 91
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.
Rashad Khalifa (The Final Testament)
21:94 As for those who work righteousness, while believing, their work will not go to waste; we are recording it.,
21:94 As for those who work righteousness, while believing, their work will not go to waste; we are recording it.,
Shabbir Ahmed (Quran As It Explains Itself)
21:94 Whoever works for the good of others, believing in Permanent Values, his efforts will never be rejected. Indeed, We are recording it for him.
21:94 Whoever works for the good of others, believing in Permanent Values, his efforts will never be rejected. Indeed, We are recording it for him.
21:95 وحرم على قرية اهلكنها انهم لا يرجعون
Transcription (English)
21:95 Waharamun AAalaqaryatin ahlaknaha annahum la yarjiAAoona
21:95 Waharamun AAalaqaryatin ahlaknaha annahum la yarjiAAoona
Edip-Layth (Quran: A Reformist Translation)
Gog and Magog21:95 It is forbidden for a town that We destroy that they would return;
Gog and Magog21:95 It is forbidden for a town that We destroy that they would return;
The Monotheist Group (The Quran: A Monotheist Translation)
21:95 And it is forbidden for a town that We destroy, that they return!
21:95 And it is forbidden for a town that We destroy, that they return!
Muhammad Asad (The Message Of Quran)
21:95 Hence, it has been unfailingly true of92 any community whom We have ever destroyed that they [were people who] would never turn back [from their sinful ways]93
Note 92
Lit., "an inviolable law (haram) upon ", expressing the impossibility of conceiving anything to the contrary (Zamakhshari).
Note 93
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.
21:95 Hence, it has been unfailingly true of92 any community whom We have ever destroyed that they [were people who] would never turn back [from their sinful ways]93
Note 92
Lit., "an inviolable law (haram) upon ", expressing the impossibility of conceiving anything to the contrary (Zamakhshari).
Note 93
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.
Rashad Khalifa (The Final Testament)
21:95 It is forbidden for any community we had annihilated to return.,
21:95 It is forbidden for any community we had annihilated to return.,
Shabbir Ahmed (Quran As It Explains Itself)
21:95 There is a ban on any community that We have annihilated from rising again,
21:95 There is a ban on any community that We have annihilated from rising again,
21:96 حتى اذا فتحت ياجوج وماجوج وهم من كل حدب ينسلون
Transcription (English)
21:96 Hatta itha futihatya/jooju wama/jooju wahum min kulli hadabin yansiloona
21:96 Hatta itha futihatya/jooju wama/jooju wahum min kulli hadabin yansiloona
Edip-Layth (Quran: A Reformist Translation)
21:96 Until Gog and Magog is opened, and from every elevated place they will race forth.
21:96 Until Gog and Magog is opened, and from every elevated place they will race forth.
The Monotheist Group (The Quran: A Monotheist Translation)
21:96 Until Gog and Magog is opened, and from every elevated place they will race forth.
21:96 Until Gog and Magog is opened, and from every elevated place they will race forth.
Muhammad Asad (The Message Of Quran)
21:96 until such a time as Gog and Magog are let loose [upon the world] and swarm down from every corner [of the earth],94
Note 94
I.e., until the Day of Resurrection, heralded by the allegorical break-through of "Gog and Magog" (see surah 18, note 100, 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.
21:96 until such a time as Gog and Magog are let loose [upon the world] and swarm down from every corner [of the earth],94
Note 94
I.e., until the Day of Resurrection, heralded by the allegorical break-through of "Gog and Magog" (see surah 18, note 100, 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.
Rashad Khalifa (The Final Testament)
The End of the World21:96 Not until Gog and Magog reappear, will they then return - they will come from every direction.8 ,
Note 8
By the year 2270 AD, thanks to God's mathematical miracle in the Quran (Appendix1), America will bethe heart of Islam,and billions around the globe will have believedin the Quran (9:33, 41:53, 48:28:9). Gogand Magog (allegorical names of villainous communities), will be the only bastions of heathenism,and they will attack the submitters. That is when the world willend (15:87:94, Appendix 25). Gog and Magog are mentioned in 18:94 & 21:96, 17verses before the end of each sura; this may indicate thetime of their appearance.
The End of the World21:96 Not until Gog and Magog reappear, will they then return - they will come from every direction.8 ,
Note 8
By the year 2270 AD, thanks to God's mathematical miracle in the Quran (Appendix1), America will bethe heart of Islam,and billions around the globe will have believedin the Quran (9:33, 41:53, 48:28:9). Gogand Magog (allegorical names of villainous communities), will be the only bastions of heathenism,and they will attack the submitters. That is when the world willend (15:87:94, Appendix 25). Gog and Magog are mentioned in 18:94 & 21:96, 17verses before the end of each sura; this may indicate thetime of their appearance.
Shabbir Ahmed (Quran As It Explains Itself)
21:96 Until, when Gog and Magog are let loose, and they swarm upon them from every height.24
21:96 Until, when Gog and Magog are let loose, and they swarm upon them from every height.24
21:97 واقترب الوعد الحق فاذا هى شخصة ابصر الذين كفروا يويلنا قد كنا فى غفلة من هذا بل كنا ظلمين
21:97 waqtrb alwAd alHq faźa hy şaKSẗ abSar alźyn kfrwa yawylna qd kna fy ğflẗ mn haźa bl kna Zalmyn
Transcription (English)
21:97 Waiqtaraba alwaAAdu alhaqqufa-itha hiya shakhisatun absaru allatheenakafaroo ya waylana qad kunna fee ghaflatinmin hatha bal kunna thalimeena
21:97 Waiqtaraba alwaAAdu alhaqqufa-itha hiya shakhisatun absaru allatheenakafaroo ya waylana qad kunna fee ghaflatinmin hatha bal kunna thalimeena
Edip-Layth (Quran: A Reformist Translation)
21:97 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!"14
Note 14
21:97 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!"14
Note 14
In the light of the last verses of chapter 18, can we speculate the following: in the future some Muslim nations will create a union under the leadership of a messenger, forming a federal government, creating a peaceful, free and just society under Islamic principles (18:83; 9:33; 41:53; 48:28; 61:9). Before the end of the world, two rival nations will attack the Muslim community, thereby fulfilling the last condition for the end of the world (15:87; 18:94; 21:96).
The Monotheist Group (The Quran: A Monotheist Translation)
21:97 Andthe 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!"
21:97 Andthe 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!"
Muhammad Asad (The Message Of Quran)
21:97 the while the true promise [of resurrection] draws close [to its fulfillment]. But then, lo! the eyes of those who [in their lifetime] were bent on denying the truth will stare in horror, [and they will exclaim:] Oh, woe unto us! We were indeed heedless of this [promise of resurrection]! - nay, we were [bent on] doing evil!"95
Note 95
I.e., deliberately and without any excuse, since all the prophets had warned man of the Day of Resurrection and Judgment: cf. 14:44. 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 6 on 2:6).
21:97 the while the true promise [of resurrection] draws close [to its fulfillment]. But then, lo! the eyes of those who [in their lifetime] were bent on denying the truth will stare in horror, [and they will exclaim:] Oh, woe unto us! We were indeed heedless of this [promise of resurrection]! - nay, we were [bent on] doing evil!"95
Note 95
I.e., deliberately and without any excuse, since all the prophets had warned man of the Day of Resurrection and Judgment: cf. 14:44. 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 6 on 2:6).
Rashad Khalifa (The Final Testament)
21:97 That is when the inevitable prophecy will come to pass, and the disbelievers will stare in horror: "Woe to us; we have been oblivious. Indeed, we have been wicked.",
21:97 That is when the inevitable prophecy will come to pass, and the disbelievers will stare in horror: "Woe to us; we have been oblivious. Indeed, we have been wicked.",
Shabbir Ahmed (Quran As It Explains Itself)
21:97 When the True Promise draws near, the eyes of the deniers will stare in horror, “Oh, woe to us! We were oblivious of this. Nay, we were only hurting our own ‘self’.”
21:97 When the True Promise draws near, the eyes of the deniers will stare in horror, “Oh, woe to us! We were oblivious of this. Nay, we were only hurting our own ‘self’.”
21:98 انكم وما تعبدون من دون الله حصب جهنم انتم لها وردون
Transcription (English)
21:98 Innakum wama taAAbudoona min dooniAllahi hasabu jahannama antum laha waridoona
21:98 Innakum wama taAAbudoona min dooniAllahi hasabu jahannama antum laha waridoona
Edip-Layth (Quran: A Reformist Translation)
21:98 Both you and what you serve besides God shall be fuel for hell; you will enter it.
21:98 Both you and what you serve besides God shall be fuel for hell; you will enter it.
The Monotheist Group (The Quran: A Monotheist Translation)
21:98 Both you and what you serve besides God shall be fuel for Hell; you will enter it.
21:98 Both you and what you serve besides God shall be fuel for Hell; you will enter it.
Muhammad Asad (The Message Of Quran)
21:98 [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.96
Note 96
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''.
21:98 [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.96
Note 96
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''.
Rashad Khalifa (The Final Testament)
The Hereafter21:98 You and the idols you worship besides GOD will be fuel for Hell; this is your inevitable destiny.,
The Hereafter21:98 You and the idols you worship besides GOD will be fuel for Hell; this is your inevitable destiny.,
Shabbir Ahmed (Quran As It Explains Itself)
21:98 They will be told, “You and those whom you served instead of God, are but the fuel of Hell; that is the destiny you chose to come to.
21:98 They will be told, “You and those whom you served instead of God, are but the fuel of Hell; that is the destiny you chose to come to.
21:99 لو كان هؤلاء ءالهة ما وردوها وكل فيها خلدون
Transcription (English)
21:99 Law kana haola-i alihatanma waradooha wakullun feeha khalidoona
21:99 Law kana haola-i alihatanma waradooha wakullun feeha khalidoona
Edip-Layth (Quran: A Reformist Translation)
21:99 If these were gods, then they would not have entered it! All will abide therein.
21:99 If these were gods, then they would not have entered it! All will abide therein.
The Monotheist Group (The Quran: A Monotheist Translation)
21:99 If these had been gods, then they would not have entered it! And all will abide therein.
21:99 If these had been gods, then they would not have entered it! And all will abide therein.
Muhammad Asad (The Message Of Quran)
21:99 If those [false objects of your worship] had truly been divine, they would not have been destined for it: but [as it is, you] all shall abide therein!''
21:99 If those [false objects of your worship] had truly been divine, they would not have been destined for it: but [as it is, you] all shall abide therein!''
Rashad Khalifa (The Final Testament)
21:99 If those were gods, they would not have ended up in Hell. All its inhabitants abide in it forever.,
21:99 If those were gods, they would not have ended up in Hell. All its inhabitants abide in it forever.,
Shabbir Ahmed (Quran As It Explains Itself)
21:99 (If your leaders had foresight, they would have saved themselves and their people from this fire.) If they were really deities, they would not have ended up here. But the leaders and their followers will abide therein.
21:99 (If your leaders had foresight, they would have saved themselves and their people from this fire.) If they were really deities, they would not have ended up here. But the leaders and their followers will abide therein.
21:100 لهم فيها زفير وهم فيها لا يسمعون
Transcription (English)
21:100 Lahum feeha zafeerun wahum feehala yasmaAAoona
21:100 Lahum feeha zafeerun wahum feehala yasmaAAoona
Edip-Layth (Quran: A Reformist Translation)
21:100 They will be breathing heavily in it, and they will not be heard therein.
21:100 They will be breathing heavily in it, and they will not be heard therein.
The Monotheist Group (The Quran: A Monotheist Translation)
21:100 They will be breathing heavily in it, and they will not be heard therein.
21:100 They will be breathing heavily in it, and they will not be heard therein.
Muhammad Asad (The Message Of Quran)
21:100 Moaning will be their lot therein, and nothing [else] will they hear therein.97
Note 97
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).
21:100 Moaning will be their lot therein, and nothing [else] will they hear therein.97
Note 97
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).
Rashad Khalifa (The Final Testament)
21:100 They will sigh and groan therein, and they will have no access to any news.,
21:100 They will sigh and groan therein, and they will have no access to any news.,
Shabbir Ahmed (Quran As It Explains Itself)
21:100 Sobbing and wailing will be their lot therein, and nothing else will they hear.
21:100 Sobbing and wailing will be their lot therein, and nothing else will they hear.
21:101 ان الذين سبقت لهم منا الحسنى اولئك عنها مبعدون
Transcription (English)
21:101 Inna allatheena sabaqat lahum minnaalhusna ola-ika AAanha mubAAadoona
21:101 Inna allatheena sabaqat lahum minnaalhusna ola-ika AAanha mubAAadoona
Edip-Layth (Quran: A Reformist Translation)
21:101 As for those who deserved good from Us, they will be removed far away from it.
21:101 As for those who deserved good from Us, they will be removed far away from it.
The Monotheist Group (The Quran: A Monotheist Translation)
21:101 As for those who deserved good from Us, they will be removed far away from it.
21:101 As for those who deserved good from Us, they will be removed far away from it.
Muhammad Asad (The Message Of Quran)
21:101 [But,] behold, as for those for whom [the decree of] ultimate good has already gone forth from Us98 these will be kept far away from that [hell]:
Note 98
I.e., those who have been promised paradise on account of their faith and their good deeds.
21:101 [But,] behold, as for those for whom [the decree of] ultimate good has already gone forth from Us98 these will be kept far away from that [hell]:
Note 98
I.e., those who have been promised paradise on account of their faith and their good deeds.
Rashad Khalifa (The Final Testament)
21:101 As for those who deserved our magnificent rewards, they will be protected from it. ,
21:101 As for those who deserved our magnificent rewards, they will be protected from it. ,
Shabbir Ahmed (Quran As It Explains Itself)
21:101 (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) Those for whom kindness has gone forth from Us, will be far removed from there (Hell).
21:101 (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) Those for whom kindness has gone forth from Us, will be far removed from there (Hell).
21:102 لا يسمعون حسيسها وهم فى ما اشتهت انفسهم خلدون
Transcription (English)
21:102 La yasmaAAoona haseesahawahum fee ma ishtahat anfusuhum khalidoona
21:102 La yasmaAAoona haseesahawahum fee ma ishtahat anfusuhum khalidoona
Edip-Layth (Quran: A Reformist Translation)
21:102 They shall not hear the slightest sound from it, and they will be in what their person desires abiding therein.
21:102 They shall not hear the slightest sound from it, and they will be in what their person desires abiding therein.
The Monotheist Group (The Quran: A Monotheist Translation)
21:102 Theyshall not hear the slightest sound from it, and they will be in what their soul desires abiding therein.
21:102 Theyshall not hear the slightest sound from it, and they will be in what their soul desires abiding therein.
Muhammad Asad (The Message Of Quran)
21:102 no sound thereof will they hear; and they will abide in all that their souls have ever desired.
21:102 no sound thereof will they hear; and they will abide in all that their souls have ever desired.
Rashad Khalifa (The Final Testament)
The Righteous21:102 They will not hear its hissing. They will enjoy an abode where they can get everything they desire, forever.,
The Righteous21:102 They will not hear its hissing. They will enjoy an abode where they can get everything they desire, forever.,
Shabbir Ahmed (Quran As It Explains Itself)
21:102 They will not hear the slightest sound thereof, while they enjoy an abode where they get all they desire.
21:102 They will not hear the slightest sound thereof, while they enjoy an abode where they get all they desire.
21:103 لا يحزنهم الفزع الاكبر وتتلقىهم الملئكة هذا يومكم الذى كنتم توعدون
Transcription (English)
21:103 La yahzunuhumu alfazaAAual-akbaru watatalaqqahumu almala-ikatu hathayawmukumu allathee kuntum tooAAadoona
21:103 La yahzunuhumu alfazaAAual-akbaru watatalaqqahumu almala-ikatu hathayawmukumu allathee kuntum tooAAadoona
Edip-Layth (Quran: A Reformist Translation)
21:103 The great horror will not sadden them, and the controllers will receive them: "This is your day which you have been promised."
21:103 The great horror will not sadden them, and the controllers will receive them: "This is your day which you have been promised."
The Monotheist Group (The Quran: A Monotheist Translation)
21:103 The great horror will not sadden them, and the angels will receive them: "This is your Day which you have been promised."
21:103 The great horror will not sadden them, and the angels will receive them: "This is your Day which you have been promised."
Muhammad Asad (The Message Of Quran)
21:103 The supreme awesomeness [of the Day of Resurrection] will cause them no grief, since the angels will receive them with the greeting. This is your Day [of triumph - the Day] which you were promised!"
21:103 The supreme awesomeness [of the Day of Resurrection] will cause them no grief, since the angels will receive them with the greeting. This is your Day [of triumph - the Day] which you were promised!"
Rashad Khalifa (The Final Testament)
21:103 The great horror will not worry them, and the angels will receive them joyfully: "This is your day, that has been promised to you.",
21:103 The great horror will not worry them, and the angels will receive them joyfully: "This is your day, that has been promised to you.",
Shabbir Ahmed (Quran As It Explains Itself)
21:103 The 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.”
21:103 The 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.”
21:104 يوم نطوى السماء كطى السجل للكتب كما بدانا اول خلق نعيده وعدا علينا انا كنا فعلين
Transcription (English)
21:104 Yawma natwee alssamaakatayyi alssijlli lilkutubi kama bada/naawwala khalqin nuAAeeduhu waAAdan AAalayna innakunna faAAileena
21:104 Yawma natwee alssamaakatayyi alssijlli lilkutubi kama bada/naawwala khalqin nuAAeeduhu waAAdan AAalayna innakunna faAAileena
Edip-Layth (Quran: A Reformist Translation)
The Universe Will Collapse Back into a Singularity21:104 On the day when We roll up the heavens like a scroll of books 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.15
Note 15
The Universe Will Collapse Back into a Singularity21:104 On the day when We roll up the heavens like a scroll of books 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.15
Note 15
In the beginning, the entire universe was an infinitely dense small seed. At that point, there was no atom, the building block of matter, no time, and no space. Everything came into existence from a singularity, or nothingness, about 13.7 billions years ago. Verse 30 of this chapter informed us that the universe was created after a cosmic rapture, which we call the Big Bang, and now 74 verses later, we are informed about its ending, in a big crunch in reverse motion. This verse supports the model known as "closed universe." See 4:82.
The Monotheist Group (The Quran: A Monotheist Translation)
21:104 On the Day when We roll up the heavens like the scroll of a book 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.
21:104 On the Day when We roll up the heavens like the scroll of a book 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.
Muhammad Asad (The Message Of Quran)
21:104 On that Day We shall roll up the skies as written scrolls are rolled up; [and] as We brought into being the first creation, so We shall bring it forth anew99 a promise which We have willed upon Ourselves: for, behold, We are able to do [all things]!
21:104 On that Day We shall roll up the skies as written scrolls are rolled up; [and] as We brought into being the first creation, so We shall bring it forth anew99 a promise which We have willed upon Ourselves: for, behold, We are able to do [all things]!
Rashad Khalifa (The Final Testament)
The Day of Resurrection21:104 On that day, we will fold the heaven, like the folding of a book. Just as we initiated the first creation, we will repeat it. This is our promise; we will certainly carry it out.,
The Day of Resurrection21:104 On that day, we will fold the heaven, like the folding of a book. Just as we initiated the first creation, we will repeat it. This is our promise; we will certainly carry it out.,
Shabbir Ahmed (Quran As It Explains Itself)
21:104 On that Day We shall roll up the Sky as written scrolls are rolled up. Then, just as We initiated the first creation, We shall produce a new one (a new Universe). This is a promise binding upon Us. For, We are Able to do all things.25
Note 25
Ultimately, God will create a new Universe 14:48. And before that, the planet earth will see a new Dawn. Top leaders, tyrants, clergy and tycoons of wealth will lose their high empires of influence. It will be a new life for people, united as one single community as they once were. 2:213, 10:19, 39:67
21:104 On that Day We shall roll up the Sky as written scrolls are rolled up. Then, just as We initiated the first creation, We shall produce a new one (a new Universe). This is a promise binding upon Us. For, We are Able to do all things.25
Note 25
Ultimately, God will create a new Universe 14:48. And before that, the planet earth will see a new Dawn. Top leaders, tyrants, clergy and tycoons of wealth will lose their high empires of influence. It will be a new life for people, united as one single community as they once were. 2:213, 10:19, 39:67
21:105 ولقد كتبنا فى الزبور من بعد الذكر ان الارض يرثها عبادى الصلحون
Transcription (English)
21:105 Walaqad katabna fee alzzaboorimin baAAdi alththikri anna al-arda yarithuhaAAibadiya alssalihoona
21:105 Walaqad katabna fee alzzaboorimin baAAdi alththikri anna al-arda yarithuhaAAibadiya alssalihoona
Edip-Layth (Quran: A Reformist Translation)
21:105 We have written in the Psalms: 'After the reminder, the earth will be inherited by My servants who do good.'16
Note 16
21:105 We have written in the Psalms: 'After the reminder, the earth will be inherited by My servants who do good.'16
Note 16
This earth and these heavens will be replaced by new ones, and will be given to the service of the righteous people (14:48). The verse may also be translated as, "We wrote in Psalms after the Reminder, that my righteous servants will inherit the land." The derivatives of the word "reminder" (ZKR) are used to describe the message of the Quran and previous books, and they also have prophetic implications. For instance, see 15:9; 21:2; 21:24; 26:5; 29:51; 38:1; 41:41; 44:13; 72:17; 74:31.
The Monotheist Group (The Quran: A Monotheist Translation)
21:105 And We have written in the Psalms: "After the remembrance, that the earth will be inherited by My servants who do good."
21:105 And We have written in the Psalms: "After the remembrance, that the earth will be inherited by My servants who do good."
Muhammad Asad (The Message Of Quran)
21:105 AND, INDEED, after having exhorted [man],100 We laid it down in all the books of divine wisdom that My righteous servants shall inherit the earth:101
Note 100
Lit., "after the reminder (adh-dhikr)". For the deeper implications of the Quranic term dhikr, see note 13 on verse 10 of this surah.
Note 101
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" (3:139) - the implication being that it is only through faith in God and righteous behaviour on earth that man can reach the heights envisaged for him by his Creator's grace.
21:105 AND, INDEED, after having exhorted [man],100 We laid it down in all the books of divine wisdom that My righteous servants shall inherit the earth:101
Note 100
Lit., "after the reminder (adh-dhikr)". For the deeper implications of the Quranic term dhikr, see note 13 on verse 10 of this surah.
Note 101
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" (3:139) - the implication being that it is only through faith in God and righteous behaviour on earth that man can reach the heights envisaged for him by his Creator's grace.
Rashad Khalifa (The Final Testament)
21:105 We have decreed in the Psalms, as well as in other scriptures, that the earth shall be inherited by My righteous worshipers.,
21:105 We have decreed in the Psalms, as well as in other scriptures, that the earth shall be inherited by My righteous worshipers.,
Shabbir Ahmed (Quran As It Explains Itself)
21:105 And after advising mankind, We wrote down in all Books of Divine wisdom that My able servants will inherit the earth.
21:105 And after advising mankind, We wrote down in all Books of Divine wisdom that My able servants will inherit the earth.
21:106 ان فى هذا لبلغا لقوم عبدين
Transcription (English)
21:106 Inna fee hatha labalaghanliqawmin AAabideena
21:106 Inna fee hatha labalaghanliqawmin AAabideena
Edip-Layth (Quran: A Reformist Translation)
21:106 In this is a proclamation for a people who serve.*
21:106 In this is a proclamation for a people who serve.*
The Monotheist Group (The Quran: A Monotheist Translation)
21:106 In this is a proclamation for a people who serve.
21:106 In this is a proclamation for a people who serve.
Muhammad Asad (The Message Of Quran)
21:106 herein, behold, there is a message for people who [truly] worship God.
21:106 herein, behold, there is a message for people who [truly] worship God.
Rashad Khalifa (The Final Testament)
21:106 This is a proclamation for people who are worshipers.,
21:106 This is a proclamation for people who are worshipers.,
Shabbir Ahmed (Quran As It Explains Itself)
21:106 Herein there is a clear message for people who would follow the laws of God.
21:106 Herein there is a clear message for people who would follow the laws of God.
21:107 وما ارسلنك الا رحمة للعلمين
Transcription (English)
21:107 Wama arsalnaka illa rahmatanlilAAalameena
21:107 Wama arsalnaka illa rahmatanlilAAalameena
Edip-Layth (Quran: A Reformist Translation)
21:107 We have not sent you except as a mercy to the worlds.
21:107 We have not sent you except as a mercy to the worlds.
The Monotheist Group (The Quran: A Monotheist Translation)
21:107 And We have not sent you except as a mercy to the worlds.
21:107 And We have not sent you except as a mercy to the worlds.
Muhammad Asad (The Message Of Quran)
21:107 And [thus, O Prophet,] We have sent thee as [an evidence of Our] grace towards all the worlds.102
Note 102
I.e., towards all mankind. For an elucidation of this fundamental principle underlying the message of the Qur'an, see 7:158 and the corresponding note 126. 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 Qur'an 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 10). It is by virtue of these three factors that the Qur'an 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).
21:107 And [thus, O Prophet,] We have sent thee as [an evidence of Our] grace towards all the worlds.102
Note 102
I.e., towards all mankind. For an elucidation of this fundamental principle underlying the message of the Qur'an, see 7:158 and the corresponding note 126. 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 Qur'an 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 10). It is by virtue of these three factors that the Qur'an 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).
Rashad Khalifa (The Final Testament)
21:107 We have sent you out of mercy from us towards the whole world.,
21:107 We have sent you out of mercy from us towards the whole world.,
Shabbir Ahmed (Quran As It Explains Itself)
21:107 And thus, (O Prophet) We have sent you as a mercy for the worlds.26
Note 26
Mankind will become one single community through the Book revealed to you. Rahmatallil’Aalameen = Mercy for the worlds = Grace for all humanity = A benevolent advent for all nations and peoples. Furthermore, the exalted Prophet is God’s grace to all humanity for these reasons: 1 - The Book revealed to him appeals to all people irrespective of race, color, cast and national origin. 2 - It appeals exclusively to reason and does not require blind faith in any dogmas. 3 - It is the only perfectly preserved scripture word for word. 4. The Message is yet to reach the entire humanity. 5 – The world has been unconsciously adopting the Qur’anic principles
21:107 And thus, (O Prophet) We have sent you as a mercy for the worlds.26
Note 26
Mankind will become one single community through the Book revealed to you. Rahmatallil’Aalameen = Mercy for the worlds = Grace for all humanity = A benevolent advent for all nations and peoples. Furthermore, the exalted Prophet is God’s grace to all humanity for these reasons: 1 - The Book revealed to him appeals to all people irrespective of race, color, cast and national origin. 2 - It appeals exclusively to reason and does not require blind faith in any dogmas. 3 - It is the only perfectly preserved scripture word for word. 4. The Message is yet to reach the entire humanity. 5 – The world has been unconsciously adopting the Qur’anic principles
21:108 قل انما يوحى الى انما الهكم اله وحد فهل انتم مسلمون
Transcription (English)
21:108 Qul innama yooha ilayya annamailahukum ilahun wahidun fahal antummuslimoona
21:108 Qul innama yooha ilayya annamailahukum ilahun wahidun fahal antummuslimoona
Edip-Layth (Quran: A Reformist Translation)
21:108 Say, "It is inspired to me that your god is but One god, so will you peacefully surrender to Him?"
21:108 Say, "It is inspired to me that your god is but One god, so will you peacefully surrender to Him?"
The Monotheist Group (The Quran: A Monotheist Translation)
21:108 Say:"It is inspired to me that your god is but One god, so will you submit to Him?"
21:108 Say:"It is inspired to me that your god is but One god, so will you submit to Him?"
Muhammad Asad (The Message Of Quran)
21:108 Say: It has but been revealed unto me103 that your God is the One and Only God: will you, then, surrender yourselves unto Him?"
Note 103
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.
21:108 Say: It has but been revealed unto me103 that your God is the One and Only God: will you, then, surrender yourselves unto Him?"
Note 103
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.
Rashad Khalifa (The Final Testament)
21:108 Proclaim, "I have been given divine inspiration that your god is one god. Will you then submit?",
21:108 Proclaim, "I have been given divine inspiration that your god is one god. Will you then submit?",
Shabbir Ahmed (Quran As It Explains Itself)
21:108 Say, “It has been revealed to me that your God is One God. Will you then submit to Him?”
21:108 Say, “It has been revealed to me that your God is One God. Will you then submit to Him?”
21:109 فان تولوا فقل ءاذنتكم على سواء وان ادرى اقريب ام بعيد ما توعدون
Transcription (English)
21:109 Fa-in tawallaw faqul athantukum AAalasawa-in wa-in adree aqareebun am baAAeedun matooAAadoona
21:109 Fa-in tawallaw faqul athantukum AAalasawa-in wa-in adree aqareebun am baAAeedun matooAAadoona
Edip-Layth (Quran: A Reformist Translation)
21:109 So if they turn away, then say, "I have given you notice sufficiently, and I do not know if what you are promised is near or far."
21:109 So if they turn away, then say, "I have given you notice sufficiently, and I do not know if what you are promised is near or far."
The Monotheist Group (The Quran: A Monotheist Translation)
21:109 So if they turn away, then say: "I have given you notice sufficiently, and I do not know if what you are promised is near or far."
21:109 So if they turn away, then say: "I have given you notice sufficiently, and I do not know if what you are promised is near or far."
Muhammad Asad (The Message Of Quran)
21:109 But if they turn away, say: I have proclaimed this in equity unto all of you alike;104 but I do not know whether that [judgment] which you are promised [by God] is near or far [in time].
Note 104
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.
21:109 But if they turn away, say: I have proclaimed this in equity unto all of you alike;104 but I do not know whether that [judgment] which you are promised [by God] is near or far [in time].
Note 104
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.
Rashad Khalifa (The Final Testament)
21:109 If they turn away, then say, "I have warned you sufficiently, and I have no idea how soon or late (the retribution) will come to you.,
21:109 If they turn away, then say, "I have warned you sufficiently, and I have no idea how soon or late (the retribution) will come to you.,
Shabbir Ahmed (Quran As It Explains Itself)
21:109 If they still turn away, then say, “I have conveyed it to all of you alike. But I do not know whether what you are promised is near or far.”
21:109 If they still turn away, then say, “I have conveyed it to all of you alike. But I do not know whether what you are promised is near or far.”
21:110 انه يعلم الجهر من القول ويعلم ما تكتمون
Transcription (English)
21:110 Innahu yaAAlamu aljahra mina alqawliwayaAAlamu ma taktumoona
21:110 Innahu yaAAlamu aljahra mina alqawliwayaAAlamu ma taktumoona
Edip-Layth (Quran: A Reformist Translation)
21:110 "He knows what is spoken publicly and He knows what you keep secret."
21:110 "He knows what is spoken publicly and He knows what you keep secret."
The Monotheist Group (The Quran: A Monotheist Translation)
21:110 "He knows that which is spoken publicly and He knows that which you keep secret."
21:110 "He knows that which is spoken publicly and He knows that which you keep secret."
Muhammad Asad (The Message Of Quran)
21:110 Verily, He knows all that is said openly, just as He [alone] knows all that you would conceal.
21:110 Verily, He knows all that is said openly, just as He [alone] knows all that you would conceal.
Rashad Khalifa (The Final Testament)
21:110 "He is fully aware of your public utterances, and He is fully aware of everything you conceal.,
21:110 "He is fully aware of your public utterances, and He is fully aware of everything you conceal.,
Shabbir Ahmed (Quran As It Explains Itself)
21:110 Surely, He knows all that is said openly, just as He knows all that you conceal.
21:110 Surely, He knows all that is said openly, just as He knows all that you conceal.
21:111 وان ادرى لعله فتنة لكم ومتع الى حين
Transcription (English)
21:111 Wa-in adree laAAallahu fitnatun lakum wamataAAunila heenin
21:111 Wa-in adree laAAallahu fitnatun lakum wamataAAunila heenin
Edip-Layth (Quran: A Reformist Translation)
21:111 "For all I know, it may be a test for you and an enjoyment for a while."
21:111 "For all I know, it may be a test for you and an enjoyment for a while."
The Monotheist Group (The Quran: A Monotheist Translation)
21:111 "Andfor all I know, it may be a test for you and an enjoyment for a while."
21:111 "Andfor all I know, it may be a test for you and an enjoyment for a while."
Muhammad Asad (The Message Of Quran)
21:111 But [as for me,] I do not know whether, perchance, this [delay in God's judgment] is but a trial for you, and a [merciful] respite for a while.''105
Note 105
Lit., "enjoyment [of life] for a while'': i.e., a chance, mercifully granted by God, to attain to faith.
21:111 But [as for me,] I do not know whether, perchance, this [delay in God's judgment] is but a trial for you, and a [merciful] respite for a while.''105
Note 105
Lit., "enjoyment [of life] for a while'': i.e., a chance, mercifully granted by God, to attain to faith.
Rashad Khalifa (The Final Testament)
21:111 "For all that I know, this world is a test for you, and a temporary enjoyment.",
21:111 "For all that I know, this world is a test for you, and a temporary enjoyment.",
Shabbir Ahmed (Quran As It Explains Itself)
21:111 And I do not know, except that this may be a trial for you, and enjoyment for a while (during the period of respite).”
21:111 And I do not know, except that this may be a trial for you, and enjoyment for a while (during the period of respite).”
21:112 قل رب احكم بالحق وربنا الرحمن المستعان على ما تصفون
Transcription (English)
21:112 Qala rabbi ohkum bialhaqqiwarabbuna alrrahmanu almustaAAanuAAala ma tasifoona
21:112 Qala rabbi ohkum bialhaqqiwarabbuna alrrahmanu almustaAAanuAAala ma tasifoona
Edip-Layth (Quran: A Reformist Translation)
21:112 Say, "My Lord, judge with truth. Our Lord, the Gracious, is sought for what you describe."17
Note 17
21:112 Say, "My Lord, judge with truth. Our Lord, the Gracious, is sought for what you describe."17
Note 17
The mathematical system of the Quran leads us to read the word QWL not as a past tense verb, but as a declarative one. Our choice is supported by the original spelling of the word, which has no letter "A" after the first letter. Furthermore, when read starting from verse 108, our choice fits best to the flow of the language. This is also supported by the numerical semantics (nusemantics) of the Quran: the frequency of the word QaLu (they said), as used for God's creation, is equal to the frequency of the divine command QuL (say), both being 332 times. In other words, for each of what "they say," we have a refutation. These two words are not necessarily used in successive pairs.
The Monotheist Group (The Quran: A Monotheist Translation)
21:112 He said: "My Lord, judge with the truth. And our Lord, the Almighty, is sought for what you describe."
21:112 He said: "My Lord, judge with the truth. And our Lord, the Almighty, is sought for what you describe."
Muhammad Asad (The Message Of Quran)
21:112 Say:106 O my Sustainer! Judge Thou in truth!'' - and [say]: ''Our Sustainer is the Most Gracious, the One whose aid is ever to be sought against all your [attempts at] defining [Him]!"107
Note 106
See note 5 on verse 4 of this surah.
Note 107
Lit., "against (ala) all that you attribute [to Him] by way of description" or "of definition" (see note 88 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.
21:112 Say:106 O my Sustainer! Judge Thou in truth!'' - and [say]: ''Our Sustainer is the Most Gracious, the One whose aid is ever to be sought against all your [attempts at] defining [Him]!"107
Note 106
See note 5 on verse 4 of this surah.
Note 107
Lit., "against (ala) all that you attribute [to Him] by way of description" or "of definition" (see note 88 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.
Rashad Khalifa (The Final Testament)
21:112 Say, "My Lord, Your judgment is the absolute justice. Our Lord is the Most Gracious; only His help is sought in the face of your claims.",
21:112 Say, "My Lord, Your judgment is the absolute justice. Our Lord is the Most Gracious; only His help is sought in the face of your claims.",
Shabbir Ahmed (Quran As It Explains Itself)
21:112 The Prophet said, “Judge (between them and us) as you judge in truth. Our Lord is the Beneficent, the Helper against whatever falsehood you ascribe to Him.” [1:5]
21:112 The Prophet said, “Judge (between them and us) as you judge in truth. Our Lord is the Beneficent, the Helper against whatever falsehood you ascribe to Him.” [1:5]