In the name of Allah, Most Gracious, Most Merciful

 

Holy Quran Surah 21 Al Anbiya’ (The Prophets)

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

1     Closer and closer to mankind comes their Reckoning: yet they heed not and they turn away. 2662

2     Never comes (aught) to them of a renewed Message from their Lord but they listen to it as in jest 2663

3     Their hearts toying as with trifles.  The wrongdoers conceal their private counsels (saying) "Is this (one) more than a man like yourselves? Will ye go to witchcraft with your eyes open?" 2664 2665

4     Say: "My Lord knoweth (every) word (spoken) in the heavens and the earth: He is the One that heareth and knoweth (all things)." 2666 2667

5     "Nay" they say "(these are) medleys of dreams! nay he forged it!--nay he is (but) a poet! Let him then bring us a Sign like the ones that were sent to (prophets) of old!" 2668

6     (As to those) before them not one of the populations which We destroyed believed: will these believe? 2669

7     Before thee also the apostles we sent were but men to whom We granted inspiration: if ye realize this not ask of those who possess the Message. 2670

8     Nor did We give them bodies that ate no food nor were they exempt from death. 2671

9     In the end We fulfilled to them Our promise and We saved them and those whom We pleased but We destroyed those who transgressed beyond bounds. 2672

10   We have revealed for you (O men!) a book in which is a Message for you: will ye not then understand?


Transliteration

Ayah 1     

Yusuf Ali           Closer and closer to mankind comes their Reckoning: yet they heed not and they turn away.

Transliteration   Iqtaraba lin na_si hisa_buhum wa hum fi gaflatim muridu_n

Ayah 2     

Yusuf Ali           Never comes (aught) to them of a renewed Message from their Lord but they listen to it as in jest

Transliteration   Ma_ yatihim min zikrim mir rab bihim muhdasin il las tamau_hu wa hum yalabu_n

Ayah 3     

Yusuf Ali           Their hearts toying as with trifles.  The wrongdoers conceal their private counsels (saying) "Is this (one) more than a man like yourselves? Will ye go to witchcraft with your eyes open?" 

Transliteration   La_hiyatan qulu_buhum wa asar run najwal lazina zalamu_ hal ha_za_ il la_ basarum afatatu_nas sihra wa antum tubsiru_n

Ayah 4     

Yusuf Ali           Say: "My Lord knoweth (every) word (spoken) in the heavens and the earth: He is the One that heareth and knoweth (all things)." 

Transliteration   Qa_la rab bi yalamul qaula fis sama_i wal ard wa huwas samiul alim

Ayah 5     

Yusuf Ali           "Nay" they say "(these are) medleys of dreams! nay he forged it!--nay he is (but) a poet! Let him then bring us a Sign like the ones that were sent to (prophets) of old!"

Transliteration   Bal qa_lu_ adga_su ahla_ mim balit tara_hu bal huwa sa_iru falya tina_ bi a_ya_tin kama_ ursilal aw walu_n

Ayah 6     

Yusuf Ali           (As to those) before them not one of the populations which We destroyed believed: will these believe?

Transliteration   Ma_ a_mant qablahum min qaryatin ahlakna_ha_ afahum yuminu_n

Ayah 7     

Yusuf Ali           Before thee also the apostles we sent were but men to whom We granted inspiration: if ye realize this not ask of those who possess the Message.

Transliteration   Wa ma_ arsalna_ qablaka il la_ rija_lan nu_hi ilaihim fas alu_ ahlaz zikri in kuntum la_ talamu_n

Ayah 8     

Yusuf Ali           Nor did We give them bodies that ate no food nor were they exempt from death.

Transliteration   Wa ma_ ja'alna_hum jasadal la_ yakulu_nat taa_ma wa ma_ ka_nu_ ha_lidin

Ayah 9     

Yusuf Ali           In the end We fulfilled to them Our promise and We saved them and those whom We pleased but We destroyed those who transgressed beyond bounds.

Transliteration   Sum ma sadaqna_humul wada faanjaina_hum wa man nasa_u wa ahlaknal musrifin

Ayah 10   

Yusuf Ali           We have revealed for you (O men!) a book in which is a Message for you: will ye not then understand?

Transliteration   Laqad anzalna_ ilaikum kita_ban fihi zikrukum afala_ taqilu_n


Introduction

Name

The name of this Surah has not been taken from any verse but it has been called Al-Anbiyaa because it contains a continuous account of many Anbiyaa (Prophets). Nevertheless, it is a symbolic name and not a title.

 Period of Revelation

Both the subject matter and the style of the Surah indicate that it was sent down in the third stage of the life of the Holy Prophet at Makkah.(See Introduction to Chapter 6).

 Subject and Topics

This Surah discusses the conflict between the Holy Prophet and the chiefs of Makkah, which was rampant at the time of its Revelation and answers those objections and doubts which were being put forward concerning his Prophethood and the Doctrines of Tauhid and the Hereafter. The chiefs of Makkah have also been rebuked for their machinations against the Holy Prophet and warned of the evil consequences of their wicked activities. They have been admonished to give up their indifference and heedlessness that they were showing about the Message. At the end of the Surah, they have been told that the person whom they considered to be a "distress and affliction" had in reality come to them as a blessing.

 Main Themes

In vv. 1-47, the following themes have been discussed in particular:

1.      The objection of the disbelievers that a human being could not be a Messenger and therefore they could not accept Muhammad (peace be upon him) as a Prophet, has been refuted.

2.      They have been taken to task for raising multifarious and contradictory objections against the Holy Prophet and the Qur'an.

3.      Their wrong conception of life has been proved to be false because it was responsible for their indifferent and heedless attitude towards the Message of the Holy Prophet. They believed that life was merely a sport and pastime and had no purpose behind or before it and there was no accountability or reward or punishment.

4.      The main cause of the conflict between the disbelievers and the Holy Prophet was their insistence on the doctrine of shirk and antagonism to the Doctrine of Tauhid So the doctrine of skirk has been refuted and the Doctrine of Tauhid reinforced by weighty and impressive though brief arguments.

5.      Arguments and admonitions have been used to remove another misunderstanding of theirs. They presumed that Muhammad (peace be upon him) was a false prophet and his warnings of a scourge from God were empty threats, just because no scourge was visiting them in spite of their persistent rejection of the Prophet. In vv. 48-91, instances have been cited from the important events of the life stories of the Prophets to show that all the Prophets, who were sent by God, were human beings and had all the characteristics of a man except those which were exclusive to Prophethood. They had no share in Godhead and they had to implore Allah to fulfil each and every necessity of theirs.

Along with these two other things have also been mentioned:

1.      All the Prophets had to pass through distress and affliction; their opponents did their worst to thwart their mission, but in spite of it they came out successful by the extraordinary succour from Allah.

2.      All the Prophets had one and the same "way of life', the same as was being presented by Muhammad (Allah's peace be upon him), and that was the only Right Way of Life and all other ways invented and introduced by mischievous people were utterly wrong.

In vv. 92-106, it has been declared that only those who follow the Right Way, will come out successful in the final judgment of God and those who discard it shall meet with the worst consequences. In vv. 107-112, the people have been told that it is a great favour of Allah that He has sent His Messenger to inform them beforehand of this Reality and that those, who consider his coming to be an affliction instead of a blessing, are foolish people.


Notes

2662  Every minute sees them nearer to their doom, and yet they are sadly heedless, and even actively turn away from the Message that would save them. (21.1)

2663  In each age, when the Message of Allah is renewed, the very people who should have known better and welcomed the renewal and the sweeping away of human cobwebs, either receive it with amused self-superiority, which later tums to active hostility, or with careless indifference. (21.2)

2664  Allah's Message is free and open, in the full light of day. His enemies plot against it in secrecy, lest their own false motives be exposed. Their jealousy prevents them from accepting a "man like themselves" as a teacher or warner or guide. (21.3)

2665  Literally, "in a state in which you (actually) see (that it is witchcraft)". When Allah's Messenger is proved to be above them in moral worth, in true insight, in earnestness and power of eloquence, they accuse him of witchcraft, a word which may mean nothing, or perhaps some mysterious deceitful arts. (21.3)

2666  Notice that in the usual Arabic texts (that is, according to the Qiraat of Hafs) the word qala is here and in xxi. 112 below, as well as in xxiii. 112, spelt differently from the usual spelling of the word in other places (e.g. in xx. 125-126). Qul is the reading of the Basra Qiraat, meaning, "Say thou" in the imperative. If we construe "he says", the pronoun refers to "this (one)" in the preceding verse, viz.: the Prophet. But more than one Commentator understands the meaning in the imperative, and I agree with them. The point is merely one of verbal construction. The meaning is the same in either case. See n. 2948 to xxiii. 112. (21.4)

2667  Every word, whether whispered in secret (as in xxi. 3 above) or spoken openly, is known to Allah. Let not the wrong-doers imagine that their secret plots are secret to the Knower of all things. (21.4)

2668  The charges against Allah's inspired Messenger are heaped up, "Magic!" says one: that means, "We don't understand it!" Says another, "Oh! but we know! he is a mere dreamer of confused dreams!" If the "dreams" fit in with real things and vital experiences, another will suggest, "Oh yes! why drag in supernatural agencies? he is clever enough to forge it himself!" Or another suggests, "He is a poet! Poets can invent things and say them in beautiful words!" Another interposes, "What we should like to see is miracles, like those we read of in stories of the Prophets of old!" (21.5)

2669  'If such miracles as you read of failed to convince Unbelievers of old, what chance is there that these Unbelievers will believe? Miracles may come, but they are no cures for Unbelief. (21.6)

2670  See xvi. 43 and n. 2069. This answers the Unbelievers' taunt, "he is just a man like ourselves!" True, but all messengers sent by Allah were men, not angels or another kind of beings, who could not understand men or whom men could not understand. (21.7)

2671  As men they were subject to all the laws governing the physical bodies of men. They ate and drank, and their bodies perished in death. (21.8)

2672  But, however difficult (or impossible) their mission may have appeared to them, or to the world at first, they won through eventually, even those who seemed to have been defeated. Examples are given in the latter part of this Sura, especially in xxi. 51-93. They were delivered from the Wrath which overtook the Unbelievers, as were those with them who accepted Allah's Message and placed themselves in conformity with His Will and Plan. That is the meaning of "whom We willed." (21.9)


Holy Quran Surah 21 Al Anbiya’ (The Prophets)

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

11   How many were the populations we utterly destroyed because of their iniquities setting up in their places other peoples!

12   Yet when they felt Our Punishment (coming) behold they (tried to) flee from it. 2673

13   Flee not but return to the good things of this life which were given you and to your homes in order that ye may be called to account. 2674

14   They said: "Ah! woe to us! We were indeed wrongdoers!"

15   And that cry of theirs ceased not till We made them as a field that is mown as ashes silent and quenched. 2675

16   Not for (idle) sport did We create the heavens and the earth and all that is between! 2676

17   If it had been Our wish to take (just) a pastime We should surely have taken it from the things nearest to Us if We would do (such a thing)! 2677

18   Nay We hurl the Truth against falsehood and it knocks out its brain and behold falsehood doth perish! Ah! woe be to you for the (false) things ye ascribe (to Us). 2678

19   To Him belong all (creatures) in the heavens and on earth: even those who are in His (very) Presence are not too proud to serve Him nor are they (ever) weary (of His service): 2679

20   They celebrate His praises night and day nor do they ever flag or intermit.

21   Or have they taken (for worship) gods from the earth who can raise (the dead)? 2680 2681

22   If there were in the heavens and the earth other gods besides Allah there would have been confusion in both! But glory to Allah the Lord of the Throne: (high is He) above what they attribute to Him! 2682

23   He cannot be questioned for His acts but they will be questioned (for theirs). 2683

24   Or have they taken for worship (other) gods besides Him? Say "Bring your convincing proof: this is the Message of those with me and the Message of those before me." But most of them know not the Truth and so turn away. 2684 2685

25   Not an apostle did We send before thee without this inspiration sent by Us to him: that there is no god but I; therefore worship and serve Me.

26   And they say: "(Allah) Most Gracious has begotten offspring." Glory to Him! they are (but) servants raised to honor. 2686

27   They speak not before He speaks and they act (in all things) by His command. 2687

28   He knows what is before them and what is behind them and they offer no intercession except for those who are acceptable and they stand in awe and reverence of His (glory). 2688 2689

29   If any of them should say "I am a god besides Him" such a god We should reward with Hell: thus do We reward those who do wrong.


Transliteration

Ayah 11   

Yusuf Ali           How many were the populations we utterly destroyed because of their iniquities setting up in their places other peoples!

Transliteration   Wa kam qasamna_ min qaryatin ka_nat za_limataw wa ansana_ badaha_ qauman a_harin

Ayah 12   

Yusuf Ali           Yet when they felt Our Punishment (coming) behold they (tried to) flee from it.

Transliteration   Falam ma_ ahas su_ basana_ iza_ hum minha_ yarkudu_n

Ayah 13   

Yusuf Ali           Flee not but return to the good things of this life which were given you and to your homes in order that ye may be called to account.

Transliteration   La_ tarkudu_ war ji u_ ila_ ma_ utriftum fihi wa masa_kinikum la'al lakum tus alu_n

Ayah 14   

Yusuf Ali           They said: "Ah! woe to us! We were indeed wrongdoers!"

Transliteration   Qa_lu_ ya_ wailana_ in na_ kun na_ za_limin

Ayah 15   

Yusuf Ali           And that cry of theirs ceased not till We made them as a field that is mown as ashes silent and quenched.

Transliteration   Fama_ za_lat tilka dawa_hum hat ta_ ja'alna_hum hasidan ha_midin

Ayah 16   

Yusuf Ali           Not for (idle) sport did We create the heavens and the earth and all that is between!

Transliteration   Wa ma_ halaqnas sama_a wal arda wa ma_ bainahuma_ la_ibin

Ayah 17   

Yusuf Ali           If it had been Our wish to take (just) a pastime We should surely have taken it from the things nearest to Us if We would do (such a thing)!

Transliteration   Lau aradna_ an nat tahiza lahwal lat tahazna_hu mil ladun na_ in kun na_ fa_ilin

Ayah 18   

Yusuf Ali           Nay We hurl the Truth against falsehood and it knocks out its brain and behold falsehood doth perish! Ah! woe be to you for the (false) things ye ascribe (to Us).

Transliteration   Bal naqzifu bil haq qi alal ba_tili fayadmauhu_ fa iza_ huwa za_hiq wa lakumul wailu mim ma_ tasifu_n

Ayah 19   

Yusuf Ali           To Him belong all (creatures) in the heavens and on earth: even those who are in His (very) Presence are not too proud to serve Him nor are they (ever) weary (of His service):

Transliteration   Wa la_hu_ manfis sama_wa_ti wal ard waman indahu_ la_ yastakbiru_na an iba_datihi wala_ yastahsiru_n

Ayah 20   

Yusuf Ali           They celebrate His praises night and day nor do they ever flag or intermit.

Transliteration   Yusab bihu_nal laila wan naha_ra la_ yafturu_n

Ayah 21   

Yusuf Ali           Or have they taken (for worship) gods from the earth who can raise (the dead)? 

Transliteration   Amit tahazu_ a_lihatam minal ardi hum yunsiru_n

Ayah 22   

Yusuf Ali           If there were in the heavens and the earth other gods besides Allah there would have been confusion in both! But glory to Allah the Lord of the Throne: (high is He) above what they attribute to Him!

Transliteration   Lau ka_na fihima_a_lihatun il lal la_hu lafasadata_ fasubha_nal la_hi rab bil arsi am ma_ yasifu_n

Ayah 23   

Yusuf Ali           He cannot be questioned for His acts but they will be questioned (for theirs).

Transliteration   La_ yus alu am ma_ yafalu wa hum yus alu_n

Ayah 24   

Yusuf Ali           Or have they taken for worship (other) gods besides Him? Say "Bring your convincing proof: this is the Message of those with me and the Message of those before me." But most of them know not the Truth and so turn away. 

Transliteration   Amit tahazu_ min du_nihi a_lihah qul ha_tu_ burha_nakum ha_za_ zikru mam maiya wa zikru man qahli bal aksaruhum la_ yalamu_nal haqa fahum muridu_n

Ayah 25   

Yusuf Ali           Not an apostle did We send before thee without this inspiration sent by Us to him: that there is no god but I; therefore worship and serve Me.

Transliteration   Wa ma_ arsalna_ min qablika mir rasu_lin il la_ nu_hi ilaihi an nahu_ la_ ila_ha il la_ ana fabudu_n

Ayah 26   

Yusuf Ali           And they say: "(Allah) Most Gracious has begotten offspring." Glory to Him! they are (but) servants raised to honor.

Transliteration   Wa qa_lu tahazar rahma_nu waladan subha_nah bal iba_dum mukramu_n

Ayah 27   

Yusuf Ali           They speak not before He speaks and they act (in all things) by His command.

Transliteration   La_ yasbiqu_nahu_ bil qauli wa hum bi amrihi yamalu_n

Ayah 28   

Yusuf Ali           He knows what is before them and what is behind them and they offer no intercession except for those who are acceptable and they stand in awe and reverence of His (glory). 

Transliteration   Yalamu ma_ baina aidihim wa ma_ halfahum wa la_ yasfau_na il la_ limanir tada_ wa hum min hasyatihi musfiqu_n

Ayah 29   

Yusuf Ali           If any of them should say "I am a god besides Him" such a god We should reward with Hell: thus do We reward those who do wrong.

Transliteration   Wa may yaqul minhum in ni ila_hum min du_nihi faza_lika najzihi jahan nam kaza_lika najziz za_limin


Notes

2673  When they had every chance of repentance and reform, they rejected Allah's Message, and perhaps even put up an open defiance. When they actually began to feel the Wrath coming, they began to flee, but it was too late! Besides, where could they flee to from the Wrath of Allah? Hence the ironical appeal to them in the next verse: better go back to your luxuries and what you thought were your permanent homes! Cf. Christ's saying in the present Gospel of St. Matthew (iii. 7): "O generation of vipers, who hath warned you to flee from the Wrath to come?" (21.12)

2674  See last note. 'You thought your homes so comfortable: why don't you go back to them? You will be called to account. Perhaps there may be rewards to be given you, who knows?' This irony is itself the beginning of the Punishment. But the ungodly now see how wrong they had been. But their signs and regrets now avail them nothing. It is too late. They are lost, and nothing can save them. (21.13)

2675  The two similes present two different aspects of the lamentation of the ungodly. When they really see the Wrath to come, there is a stampede, but where can they go to? Their lamentation is now the only mark of their life. But it dies away, as corn vanishes from a field that is being mown, or as a dying fire is slowly extinguished! They do not die. They wish they were dead! (lxxviii. 40). (21.15)

2676  The Hindu doctrine of Lila, that all things were created for sport, is here negatived. But more: with Allah we must not associate any ideas but those of Truth, Righteousness, Mercy, Justice, and the other attributes implied in His Beautiful Names. He does not jest nor play with His creatures. (21.16)

2677  If such an idea as that of play or pastime had been possible with regard to Allah, and if He had wished really to indulge in pastime, He would have done it with creatures of Light nearest to Him, not with the lowly material creation that we see around us. (21.17)

2678  Such as that (1) Allah has partners (xxi.22), or (2) that He has begotten a son (xxi. 26), or (3) has daughters (xvi. 57), or any other superstitions derogatory to the dignity and glory of Allah. (21.18)

2679  The pure angelic hosts, whom we imagine to be glorious creatures of light, high in Heavens, near the Throne of Allah Himself, are yet His creatures, and serve Him without ceasing, and are proud to do so. Such is the majesty of Allah Most High. (21.19)

2680  The different kinds of false gods whom people raise from their imagination are now referred to. In verses 21-23, the reference is to the gods of the earth, whether idols or local godlings, or deified heroes, or animals or trees or forces of the nature around us, which men have from time to time worshipped. These, as deities, have no life except what their worshippers give to them. (21.21)

2681  The answer of course is "no". No one but Allah can raise the dead to life. The miracle in the story of Jesus (iii. 49 and v. 113) was "by Allah's leave". It was a miracle of Allah, not one of Jesus by his own power or will. (21.21)

2682  After the false gods of the earth (verse 21), are mentioned the false gods in the heavens and the earth, like those in the Greek Pantheon (verse 22), who quarrelled and fought and slandered each other and made their Olympus a perfect bear-garden! (21.22)

2683  Allah is Self-Subsisting. All His creatures are responsible to Him and dependent on Him there is no other being to whom He can be responsible or on whom He can be dependent. (21.23)

2684  See above. n. 2682, where two kinds of false worship are noted. Now we are warned against a third danger, the worship of false gods of any sort. Pagan man is prolific of creating abstract images for worship, including Self or abstract Intelligence or Power. In verse 26 below is mentioned a fourth kind of false worship, which imagines that Allah begets sons or daughters. (21.24)

2685  This verse should be read with the next. All reason revolts against the idea of conflicting gods, and points to Unity in Creation and Unity in Godhead. This is not only the Message of Islam ("those with me") but the message of all prophets who came before the holy Prophet Muhammad ("those before me"), and the line of prophets was closed with him. The Message given to every prophet in all ages was that of Unity as the fundamental basis of Order and Design in the world, material, moral, and spiritual. (21.24)

2686  This refers both to the Trinitarian superstition that Allah has begotten a son, and to the Arab superstition that the angels were daughters of Allah. All such superstitions are derogatory to the glory of Allah. The prophets and the angels are no more than servants of Allah: they are raised high in honour, and therefore they deserve our highest respect, but not our worship. (21.26)

2687  They never say anything before they receive Allah's command to say it, and their acts are similarly conditioned. This is also the teaching of Jesus as reported in the Gospel of St. John (xii. 49-50): "For I have not spoken of myself: but the Father which sent me, He gave me a commandment, what I should say, and what I should speak. And I know that His commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak." If rightly understood, "Father" has the same meaning as our "Rabb", Sustainer and Cherisher, not Begetter or Progenitor. (21.27)

2688  Cf. xx. 109. Those who have conformed to the Will of Allah and obeyed His Law, thus winning the stamp of His approval. (21.28)

2689  They: the usual interpretation refers the pronoun to the servants of Allah who intercede: it may also refer to those on whose behalf intercession is made: they do not take it as a matter of course, but stand in due awe and reverence of Allah's great glory and mercy. (21.28)


Holy Quran Surah 21 Al Anbiya’ (The Prophets)

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

30   Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of Creation) before We clove them asunder? We made from water every living thing.  Will they not then believe? 2690 2691

31   And We have set on the earth mountains standing firm lest it should shake with them and We have made therein broad highways (between mountains) for them to pass through: that they may receive guidance. 2692 2693

32   And We have made the heavens as a canopy well-guarded: Yet do they turn away from the Signs which these things (point to)! 2694

33   It is He Who created the Night and the Day and the sun and the moon: all (the celestial bodies) swim along each in its rounded course. 2695

34   We granted not to any man before thee permanent life (here): if then thou shouldst die would they live permanently? 2696

35   Every soul shall have a taste of death: and We test you by evil and by good by way of trial: to Us must ye return. 2697

36   When the Unbelievers see thee they treat thee not except with ridicule.  "Is this" (they say) "the one who talks of your gods?" And they blaspheme at the mention of (Allah) Most Gracious! 2698

37   Man is a creature of haste: soon (enough) will I show you My Signs: then ye will not ask Me to hasten them! 2699

38   They say: "When will this promise come to pass if ye are telling the truth?"

39   If only the Unbelievers knew (the time) when they will not be able to ward off the Fire from their faces nor yet from their backs and (when) no help can reach them! 2700

40   Nay it may come to them all of a sudden and confound them: no power will they have then to avert it nor will they (then) get respite.

41   Mocked were (many) apostles before thee; but their scoffers were hemmed in by the thing that they mocked. 2701


Transliteration

Ayah 30   

Yusuf Ali           Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of Creation) before We clove them asunder? We made from water every living thing.  Will they not then believe? 

Transliteration   Awalam yaral lazina kafaru_ an nas sama_wa_ti wal arda ka_nata_ ratqan fafataqna_huma_ wa ja'alna_ minal ma_i kul la sai in hay afala_ yuminu_n

Ayah 31   

Yusuf Ali           And We have set on the earth mountains standing firm lest it should shake with them and We have made therein broad highways (between mountains) for them to pass through: that they may receive guidance. 

Transliteration   Wa ja'alna_ fil ardi rawa_siya an tamida bihim wa ja'alna_ fiha_ fija_jan subulal la'al lahum yahtadu_n

Ayah 32   

Yusuf Ali           And We have made the heavens as a canopy well-guarded: Yet do they turn away from the Signs which these things (point to)!

Transliteration   Wa ja'alnas sama_a saqfam mahfu_zaw wa hum an a_ya_tiha_ muridu_n

Ayah 33   

Yusuf Ali           It is He Who created the Night and the Day and the sun and the moon: all (the celestial bodies) swim along each in its rounded course.

Transliteration   Wa huwal lazi halaqal laila wan naha_ra was samsa wal qamar kul lun fi falakiy yasbahu_n

Ayah 34   

Yusuf Ali           We granted not to any man before thee permanent life (here): if then thou shouldst die would they live permanently?

Transliteration   Wa ma_ ja'alna_ libasarim min qablikal huld afa im mit ta fahumul ha_lidu_n

Ayah 35   

Yusuf Ali           Every soul shall have a taste of death: and We test you by evil and by good by way of trial: to Us must ye return.

Transliteration   Kul lu nafsin za_ iqatul maut wa nablu_kum bis sar ri wal hairi fitnah wa ilaina_ turjau_n

Ayah 36   

Yusuf Ali           When the Unbelievers see thee they treat thee not except with ridicule.  "Is this" (they say) "the one who talks of your gods?" And they blaspheme at the mention of (Allah) Most Gracious!

Transliteration   Wa iza_ ra a_kal lazina kafaru_ iy yat tahizu_naka il la_ huzu wa_ aha_zal lazi yazkuru a_lihatakum wa hum bizikrir rahma_ni hum ka_firu_n

Ayah 37   

Yusuf Ali           Man is a creature of haste: soon (enough) will I show you My Signs: then ye will not ask Me to hasten them!

Transliteration   Huliqal insa_nu min ajal sa urikum a_ya_ti fala_ tastajilu_n

Ayah 38   

Yusuf Ali           They say: "When will this promise come to pass if ye are telling the truth?"

Transliteration   Wa yaqu_lu_na mata_ ha_zal wadu in kuntum sa_diqin

Ayah 39   

Yusuf Ali           If only the Unbelievers knew (the time) when they will not be able to ward off the Fire from their faces nor yet from their backs and (when) no help can reach them!

Transliteration   Lau yalamul lazina kafaru_ hina la_ yakuf fu_na aw wuju_hihimun na_ra wa la_ an zuhu_rihim wa la_ hum yunsaru_n

Ayah 40   

Yusuf Ali           Nay it may come to them all of a sudden and confound them: no power will they have then to avert it nor will they (then) get respite.

Transliteration   Bal tatihim bagtatan fatabhatuhum fala_ yastatiu_na rad daha_ wa la_hum yunzaru_n

Ayah 41   

Yusuf Ali           Mocked were (many) apostles before thee; but their scoffers were hemmed in by the thing that they mocked.

Transliteration   Wa laqadis tuhzi a birusulim min qablika faba_qa bil lazina sahiru_ minhum ma_ ka_nu_ bihi yastahzi u_n


Notes

2690  The evolution of the ordered worlds as we see them is hinted at. As man's intellectual gaze over the physical world expands, he sees more and more how Unity is the dominating note in Allah's wonderful Universe. Taking the solar system alone, we know that the maximum intensity of sun-spots corresponds with the maximum intensity of magnetic storms on this earth. The universal law of gravitation seems to bind all mass together. Physical facts point to the throwing off of planets from vast quantities of diffused nebular matter, of which the central condensed core is a sun. (21.30)

2691  About 72 per cent, of the surface of our Globe is still covered with water, and it has been estimated that if the inequalities on the surface were all levelled, the whole surface would be under water, as the mean elevation of land sphere-level would be 7,000- 10,000 feet below the surface of the ocean. This shows the predominance of water on our Globe. That all life began in the water is also a conclusion to which our latest knowledge in biological science points. Apart from the fact that protoplasm, the original basis of living matter, is liquid or semi-liquid and in a state of constant flux and instability, there is the fact that land animals, like the higher vertebrates, including man, show, in their embryological history, organs like those of fishes, indicating the watery origin of their original habitat. The constitution of protoplasm is about 80 to 85 per cent of water. (21.30)

2692  Cf. xvi. 15 and n. 2038. Lest it should shake with them: here "them" refers back to "they" at the end of the preceding verse, meaning "Unbelievers". It might be mankind in general, but the pointed address to those who do not realise and understand Allah's mercies is appropriate, to drive home to them the fact that it is Allah's well-ordered providence that protects them normally from cataclysms like earthquakes, but that they could for their iniquities be destroyed in an instant, as the 'Ad and the Thamfid were destroyed before them. As pointed out in n. 2691 above, if the surface of the earth were levelled up, it would all be under water, and therefore the firm mountains are a further source of security of life which has evolved in terrestrial forms. Though the mountains may seem impassable barriers, yet Allah's providence has provided broad passes between them to afford highways for human communications. (21.31)

2693  In both the literal and the figurative sense. Literally these natural mountain highways direct men in the way they should go. Figuratively, these wonderful instances of Allah's providence should turn men's thoughts to the true guidance of Allah in life. (21.31)

2694  Canopy well guarded: the heavens form a canopy that is secure from falling down: they also form a sublime spectacle and a Mystery that man can only faintly reach. Cf. also xv. 17. (21.32)

2695  I have indicated, unlike most translators, the metaphor of swimming implied in the original words: how beautiful it is to contemplate the heavenly bodies swimming through space (or ether) in their rounded courses before our gaze! (21.33)

2696  Life on this planet without death has not been granted to any man. The taunt of the Unbelievers at the holy Prophet was therefore futile. Could any of them live without death at some time or other? Could they name any one who did? (21.34)

2697  Cf. iii. 185. and n. 491. The soul does not die, but when it separates from the body at the death of the body, the soul gets a taste of death. In our life of probation on this earth, our virtue and faith are tested by many things: some are tested by calamities, and some by the good things of this life. If we prove our true mettle, we pass our probation with success. In any case all must return to Allah, and then will our life be appraised at its true value. (21.35)

2698  To the godly man the issue between false worship and true worship is a very serious matter. To the sceptics and unbelievers it is only a joke. They take it lightly, and laugh at the godly man. They not only laugh at him, but they blaspheme when the name of the One True God is mentioned. The reply to this is in the next verse. (21.36)

2699  Haste is in the very bone and marrow of man. If he is granted respite for his own sake, in order that he may have a further chance of repentance and coming back to Allah, he says impatiently and incredulously: "Bring on the Punishment quickly, that I may see if what you say is true!" Alas, it is too true! When the Punishment actually comes near and he sees it, he will not want it hastened. He will want more time and further delay! Poor creature of haste! (21.37)

2700  They would not be so unreasonable if they only realised the terrible future for them! The Fire will envelop them on all sides, and no help will then be possible. Is it not best for them now to turn and repent? The Punishment may come too suddenly, as is said in the next verse. (21.39)

2701  The same verse occurs at vi. 10, where see n. 843. 'What they are mocking at now will be in a position to mock them in due time.' (21.41)


Holy Quran Surah 21 Al Anbiya’ (The Prophets)

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

42   Say "Who can keep you safe by night and by day from (the Wrath of) (Allah) Most Gracious?" Yet they turn away from the mention of their Lord. 2702

43   Or have they gods that can guard them from Us? They have no power to aid themselves nor can they be defended from Us. 2703

44   Nay We gave the good things of this life to these men and their fathers until the period grew long for them; see they not that we gradually reduce the land (in their control) from its outlying borders? Is it then they who will win? 2704 2705

45   Say "I do but warn you according to revelation":  but the deaf will not hear the call (even) when they are warned! 2706

46   If but a breath of the Wrath of thy Lord do touch them they will then say "Woe to us! we did wrong indeed!"

47   We shall set up scales of justice for the Day of Judgment so that not a soul will be dealt with unjustly in the least.  And if there be (no more than) the weight of a mustard seed We will bring it (to account): and enough are We to take account. 2707 2708

48   In the past We granted to Moses and Aaron the Criterion (for judgment) and a Light and a Message for those who would do right 2709

49   Those who fear their Lord in their most secret thoughts and who hold the Hour (of Judgment) in awe. 2710

50   And this is a blessed Message which We have sent down: will ye then reject it? 2711


Transliteration

Ayah 42   

Yusuf Ali           Say "Who can keep you safe by night and by day from (the Wrath of) (Allah) Most Gracious?" Yet they turn away from the mention of their Lord.

Transliteration   Qul may yakla ukum bil laili wan naha_ri minar rahma_n bal hum an zikri rab bihim muridu_n

Ayah 43   

Yusuf Ali           Or have they gods that can guard them from Us? They have no power to aid themselves nor can they be defended from Us.

Transliteration   Am lahum a_lihatun tamnauhum min du_nina_ la_ yastatiu_na nasra anfusihim wa la_ hum min na_ yushabu_n

Ayah 44   

Yusuf Ali           Nay We gave the good things of this life to these men and their fathers until the period grew long for them; see they not that we gradually reduce the land (in their control) from its outlying borders? Is it then they who will win? 

Transliteration   Bal mat tana_ ha_ ula_i wa a_ba_ ahum hat ta_ ta_la alaihimul umur afala_ yarauna an na_ natil arda nanqusuha_ min atra_fiha_ afahumul ga_libu_n

Ayah 45   

Yusuf Ali           Say "I do but warn you according to revelation":  but the deaf will not hear the call (even) when they are warned!

Transliteration   Qul in nama_ unzirukum bil wahyi wa la_ yasmaus sum mud dua_ a iza_ ma_ yunzaru_n

Ayah 46   

Yusuf Ali           If but a breath of the Wrath of thy Lord do touch them they will then say "Woe to us! we did wrong indeed!"

Transliteration   Wa la im mas sat hum nafhatum min aza_bi rab bika layaqu_lun na ya_ wailana_ in na_ kun na_ za_limin

Ayah 47   

Yusuf Ali           We shall set up scales of justice for the Day of Judgment so that not a soul will be dealt with unjustly in the least.  And if there be (no more than) the weight of a mustard seed We will bring it (to account): and enough are We to take account. 

Transliteration   Wa nadaul mawa_zinal qista liyaumil qiya_mati fala_ tuzlamu nafsun sai an wa in ka_na misqa_la hab batim min hardalin ataina_ biha_ wa kafa_ bina_ ha_sibin

Ayah 48   

Yusuf Ali           In the past We granted to Moses and Aaron the Criterion (for judgment) and a Light and a Message for those who would do right

Transliteration   Wa laqad a_taina_ mu_sa_ wa ha_ru_nal furqa_na wa diya_ aw wa zikral lilmut taqin

Ayah 49   

Yusuf Ali           Those who fear their Lord in their most secret thoughts and who hold the Hour (of Judgment) in awe.

Transliteration   Al lazina yahsauna rab bahum bil gaibi wa hum minas sa_ati musfiqu_n

Ayah 50   

Yusuf Ali           And this is a blessed Message which We have sent down: will ye then reject it?

Transliteration   Wa ha_za_ zikrum muba_rakun anzalna_h afa antum lahu_ munkiru_n


Notes

2702  'Allah is most Gracious: if, in spite of His great mercy, you are so rebellious and depraved as to incur His Wrath, who is there who can save you? His Wrath can descend on you at any time, by night or by day.' (21.42)

2703  Ashhaba: to join as companion: with 'an or min it has also the meaning of to defend or remove from someone. The full signification can only be got by a long paraphrase: 'they are not fit to be mentioned in the same breath with Us, nor can they be defended from Us.' (21.43)

2704  'Umr or 'Umur: age, generation, period, time, life. Here "period" is most appropriate, as it covers many generations, "these men and their fathers." (21.44)

2705  The particular signification is that Islam spread from the outer borders, social and geographical, gradually inwards. The social fringe was the humbler people, such as slaves and poor men. The geographical reference is to Madinah and tribes away from the Makkah centre. The proud and unbelieving Quraish were the last to come in when the circle was gradually drawn tighter and tighter around them. The general signification applies to all times. Allah's Truth makes its way first among the poor and the lowly, those whose minds are unsoiled by prejudices of false pride or false knowledge, but it gradually hems in the obstinate, until it prevails in the end. (21.44)

2706  According to the English saying: "none is so deaf as those who will not hear". When they deliberately shut their ears to warning from the Merciful Allah, meant for their own good, the responsibility is their own. But their cowardice is shown in the next verse by their behaviour when the first breath of the Wrath reaches them. (21.45)

2707  Not the smallest action, word, thought, motive, or predilection but must come into the account of Allah. Cf. Browning (in Rabbi Ben Ezra): "But all, the world's coarse thumb And finger failed to plumb, So passed in making up the main account; All instincts immature. All purposes unsure. That weighed not as his work, yet swelled the man's account; Thoughts hardly to be packed Into a narrow act. Fancies that broke through language and escaped; All I could never be, All, men ignored in me, This, I was worth to God, Whose wheel the pitcher shaped." (21.47)

2708  The literalism of Sale has here excelled itself: he translates, "and there will be sufficient accountants with us"! What is meant is that when Allah takes account, His accounting will be perfect: there will be no flaw in it, as there may be in earthly accountants, who require other people's help in some matters of account which they do not understand for want of knowledge of that particular department they are dealing with. Allah's knowledge is perfect, and therefore His justice will be perfect also; for He will not fail to take into account all the most intangible things that determine conduct and character. See last note. There is no contradiction between this and xviii. 104-105, where it is said that men of vain works, i.e., shallow hypocritical deeds, will have no weight attached to their deeds, In fact the two correspond. (21.47)

2709  Cf- ii. 53 and n. 68, where the meaning of Furqan is discussed. Here three things are mentioned as given to Moses and Aaron: (1) The Criterion for judgment: this might well be the wonderful Proofs they saw of Allah's goodness and glory from which they could have no doubt as to Allah's will and command; (2) the Light; this was the inner enlightenment of their soul, such as comes from inspiration: and (3) the Message, the Book, the original Book of Moses, which Aaron as his lieutenant would also use as a guide for his people. (21.48)

2710  Note the three kinds of fear mentioned in xxi. 48-49. Taqwa is the fear of running counter to the will of Allah; it is akin to the love of Him; for we fear to offend those we love; it results in right conduct, and those who entertain it are "those who would do right". Then there is Khayat, the fear of Allah, lest the person who entertains it may be found, in his inmost thoughts, to be short of the standard which Allah wishes for him; this is also righteous but in a less high degree than Taqwa which is akin to love. And thirdly, there is the fear of consequences on the Day of Judgment (ishfaq); this also may lead to righteousness, but is on a still lower plane. Perhaps the three correspond to the Criterion, the Light, and the Message (or Warning) of the last verse. (21.49)

2711  Here is a Prophet and a Book, greater than Moses and his Book. Are you going to reject him and it? (21.50)


Holy Quran Surah 21 Al Anbiya’ (The Prophets)

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

51   We bestowed aforetime on Abraham his rectitude of conduct and well were We acquainted with him. 2712 2713

52   Behold! he said to his father and his people "What are these images to which ye are (so assiduously) devoted?" 2714

53   They said "We found our father worshipping them."

54   He said "Indeed ye have been in manifest error-ye and your fathers."

55   They said "Have you brought us the Truth or are you one of those who jest?" 2715

56   He said "Nay your Lord is the Lord of the heavens and the earth He Who created them (from nothing): and I am a witness to this (truth). 2716

57   And by Allah I have a plan for your idols after ye go away and turn your backs"... 2717

58   So he broke them to pieces (all) but the biggest of them that they might turn (and address themselves) to it. 2718

59   They said "Who has done this to our gods? He must indeed be some man of impiety!"

60   They said "We heard a youth talk of them: he is called Abraham." 2719

61   They said "Then bring him before the eyes of the people that they may bear witness:"

62   They said "Art thou the one that did this with our gods O Abraham?" 2720

63   He said: "Nay this was done by this is their is their biggest one! Ask them if they can speak intelligently!"

64   So they turned to themselves and said "Surely ye are the ones in the wrong!" 2721

65   Then were they confounded with shame: (they said) "Thou knowest full well that these (idols) do not speak!" 2722

66   (Abraham) said "Do ye then worship besides Allah things that can neither be of any good to you nor do you harm?

67   "Fie upon you and upon the things that ye worship besides Allah! have ye no sense?"... 2723

68   They said "Burn him and protect your gods if ye do (anything at all)!"

69   We said "O fire! be thou cool and (a means of)) safety for Abraham!" 2724 2725

70   Then they sought a stratagem against him: but We made them the ones that lost most! 2726

71   But We delivered him and (his nephew) Lut (and directed them) to the land which We have blessed for the nations. 2727

72   And We bestowed on him Isaac and as an additional gift (a grandson) Jacob and We made righteous men of every one (of them). 2728

73   And We made them leaders guiding (men) by Our Command and We sent them inspiration to do good deeds to establish regular prayers and to practice regular charity; and they constantly served Us (and Us only). 2729

74   And to Lut too we gave Judgment and Knowledge and We saved him from the town which practiced abominations: truly they were a people given to Evil a rebellious people. 2730

75   And We admitted him to Our Mercy: for he was one of the Righteous.


Transliteration

Ayah 51   

Yusuf Ali           We bestowed aforetime on Abraham his rectitude of conduct and well were We acquainted with him. 

Transliteration   Wa laqad a_taina_ ibra_hima rusdahu_ min qablu wa kun na_ bihi a_limin

Ayah 52   

Yusuf Ali           Behold! he said to his father and his people "What are these images to which ye are (so assiduously) devoted?"

Transliteration   Iz qa_la li abihi wa qaumihi ma_ ha_zihit tama_silul lati antum laha_ a_kifu_n

Ayah 53   

Yusuf Ali           They said "We found our father worshipping them."

Transliteration   Qa_lu_ wajadna_ a_ba_ ana laha_ a_bidin

Ayah 54   

Yusuf Ali           He said "Indeed ye have been in manifest error-ye and your fathers."

Transliteration   Qa_la laqad kuntum antum wa a_ba_ ukum fi dala_lim mubin

Ayah 55   

Yusuf Ali           They said "Have you brought us the Truth or are you one of those who jest?"

Transliteration   Qa_lu_ ajitana_ bil haq qi am anta minal la_ibin

Ayah 56   

Yusuf Ali           He said "Nay your Lord is the Lord of the heavens and the earth He Who created them (from nothing): and I am a witness to this (truth).

Transliteration   Qa_la bar rab bukum rab bus sama_wa_ti wal ardil lazi fatarahun na wa ama ala_ za_likum minas sa_hidin

Ayah 57   

Yusuf Ali           And by Allah I have a plan for your idols after ye go away and turn your backs"...

Transliteration   Wa tal la_hi la akidan na asna_makum bada an tuwal lu_ mudbirin

Ayah 58   

Yusuf Ali           So he broke them to pieces (all) but the biggest of them that they might turn (and address themselves) to it.

Transliteration   Faja'alahum juza_zan il la_ kabiral lahum la'al lahum ilaihi yarjiu_n

Ayah 59   

Yusuf Ali           They said "Who has done this to our gods? He must indeed be some man of impiety!"

Transliteration   Qa_lu_ man fa'ala ha_za_a bi a_lihatina_ in nahu_ laminaz za_limin

Ayah 60   

Yusuf Ali           They said "We heard a youth talk of them: he is called Abraham."

Transliteration   Qa_lu_ samina fatay yazkuru hum yuqa_lu lahu_ ibra_him

Ayah 61   

Yusuf Ali           They said "Then bring him before the eyes of the people that they may bear witness:"

Transliteration   Qa_lu_ fatu_ bihi ala_ ayunin na_si la'al lahum yashadu_n

Ayah 62   

Yusuf Ali           They said "Art thou the one that did this with our gods O Abraham?"

Transliteration   Qa_lu_ a anta fa'alta ha_za_ bi a_lihatina_ ya_ ibra_him

Ayah 63   

Yusuf Ali           He said: "Nay this was done by this is their is their biggest one! Ask them if they can speak intelligently!"

Transliteration   Qa_la bal fa'alahu_ kabiruhum ha_za_ fas aluhum in ka_nu_ yantiqu_n

Ayah 64   

Yusuf Ali           So they turned to themselves and said "Surely ye are the ones in the wrong!"

Transliteration   Farajau_ ila_ anfusihim faqa_lu_ inakum antumuz za_limu_n

Ayah 65   

Yusuf Ali           Then were they confounded with shame: (they said) "Thou knowest full well that these (idols) do not speak!"

Transliteration   Sum ma nukisu_ ala ru u_sihim laqad alimta ma_ ha_ ula_i yantiqu_n

Ayah 66   

Yusuf Ali           (Abraham) said "Do ye then worship besides Allah things that can neither be of any good to you nor do you harm?

Transliteration   Qa_la afatabudu_na min du_nil la_hi ma_ la_ yanfaukum sai aw wa la_ yadur rukum

Ayah 67   

Yusuf Ali           "Fie upon you and upon the things that ye worship besides Allah! have ye no sense?"...

Transliteration   Uf fil lakum wa lima_ tabudu_na min du_nil la_h afala_ taqilu_n

Ayah 68   

Yusuf Ali           They said "Burn him and protect your gods if ye do (anything at all)!"

Transliteration   Qa_lu_ har riqu_hu wan suru_ a_lihatakum in kuntum fa_ilin

Ayah 69   

Yusuf Ali           We said "O fire! be thou cool and (a means of)) safety for Abraham!" 

Transliteration   Qulna_ ya_ na_ru ku_ni bardaw wa sala_man ala_ ibra_him

Ayah 70   

Yusuf Ali           Then they sought a stratagem against him: but We made them the ones that lost most!

Transliteration   Wa ara_du bihi kaidan faja'alna_ humul ahsarin

Ayah 71   

Yusuf Ali           But We delivered him and (his nephew) Lut (and directed them) to the land which We have blessed for the nations.

Transliteration   Wa naj jaina_hu wa lu_tan ilal ardil lati ba_rakna_ fiha_ lila_lamin

Ayah 72   

Yusuf Ali           And We bestowed on him Isaac and as an additional gift (a grandson) Jacob and We made righteous men of every one (of them).

Transliteration   Wa wahabna_ lahu_ is ha_q wa yaqu_ba na_filah wa kul lan ja'alna_ sa_lihin

Ayah 73   

Yusuf Ali           And We made them leaders guiding (men) by Our Command and We sent them inspiration to do good deeds to establish regular prayers and to practice regular charity; and they constantly served Us (and Us only).

Transliteration   Wa ja'alna_hum a im matay yahdu_na bi amrina_ wa auhaina_ ilaihim filal haira_ti wa iqa_mas sala_ti wa ita_ az zaka_h wa ka_nu_ lana_ a_bidin

Ayah 74   

Yusuf Ali           And to Lut too we gave Judgment and Knowledge and We saved him from the town which practiced abominations: truly they were a people given to Evil a rebellious people.

Transliteration   Wa lu_tan a_taina_hu hukmaw wa ilmaw wa naj jaina_hu minal qaryatil lati ka_nat tamalul haba_ is in nahum ka_nu_ qauma sau in fa_siqin

Ayah 75   

Yusuf Ali           And We admitted him to Our Mercy: for he was one of the Righteous.

Transliteration   Wa adhalna_hu fi rahmatina_ in nahu_ minas sa_lihin


Notes

2712  Rushd: right conduct, corresponding in action to the quality expressed in the epithet Hanif (sound or true in Faith) applied to Abraham in ii. 135 and elsewhere. (21.51)

2713  Hence Abraham's title "Friend of Allah" (Khalil-ullah): iv. 125. (21.51)

2714  Reference is made to Abraham in many places. In xix. 42-49 it was with reference to his relations to his father: the problem was how a righteous man should deal with his father, when his duty to his father conflicts with his duty to Allah. Here the problem is: how a righteous man should deal with evil and overcome it; how he should fight against evil, and if he is subjected to the fire of persecution, how his firmness draws Allah's Mercy, and the very troubles he is placed in become his comfort and joy. (21.52)

2715  Abraham looked at life with a serious eye, and his people took it light-heartedly. He was devoted to Truth, and they cared more for ancestral custom. In the conflict he seemed to be in their power. But he was fearless, and he triumphed by Allah's Grace. (21.55)

2716  For the various words for "creation" see n. 120 to ii. 117, where fatara is explained and differentiated from other words of similar meaning. (21.56)

2717  He wants to convince them of the powerlessness of their idols. But he does not do it underhand. He tells them that he is going to do something when once they are gone and their backs are turned to the idols,-as much as to say that the idols are dependent on their care and attention. Apparently the people are amused and want to see what he does. So they leave him to his own devices. (21.57)

2718  He was enacting a scene, to make the people ashamed of worshipping senseless stocks and stones. He left the biggest idol untouched and broke the others to pieces, as if a fight had taken place between the idols, and the biggest had smashed the others. Would they turn to the surviving idol and ask him how it all happened? (21.58)

2719  Different groups of people are speaking. Those who were not present at Abraham's speech in verse 57 ask, "who has done this?" Those who were, at once name him, whereupon a formal council of the people was held, and Abraham was arraigned. (21.60)

2720  They asked him the formal question. There was no mystery about it. He had already openly threatened to do something to the idols, and people who had heard his threats were there. He now continues his ironic taunt to the idol-worshippers. 'You ask me! Why don't you ask the idols? Doesn't it look as if this big fellow has smashed the smaller ones in a quarrel?' If they do not ask the idols, they confess that the idols have not intelligence enough to answer! This argument is developed in verses 64-67. Note that while the false worshippers laughed at his earnestness, he pays them out by a grim practical joke, which at the same time advances the cause of Truth. (21.62)

2721  Abraham's biting irony cut them to the quick. What could they say? They turned to each other. Some among them thought he had the best of the argument. They were not keen on idolatry, and they told their fellows that it was useless arguing with Abraham. They all hung their heads in shame. But presently they thought they would face out Abraham, and take his words literally. They said, "You know quite well that idols do not speak!" This was precisely what Abraham wanted them to say, and he delivered his final blow! See n. 2723 below. (21.64)

2722  Literally, "they were turned down on their heads" which may suggest a metaphorical somersault, i.e., they recovered from their dawning shame for idolatry and were prepared to argue it out with the youth Abraham. But I think there is better authority for the interpretation I have adopted. (21.65)

2723  As soon as they admitted in so many words that the idols could not speak, Abraham delivered his final attack: 'Then why do you worship useless impotent creatures?' After that, there remains nothing but the argument of violence, which they proceed to exercise, being the party in power. 'Burn him at the stake' is an easy cry! But it was not Abraham that suffered: it was his persecutors (xxi. 70). (21.67)

2724  The nature of fire, by all the physical laws of matter, is to be hot. The fire became cool, and a means of safety for Abraham. (21.69)

2725  Can we form any idea of the place where he passed through the furnace, and the stage in his career at which this happened? He was born in Ur of the Chaldees, a place on the lower reaches of the Euphrates, not a hundred miles from the Persian Gulf. This was the cradle, or one of the cradles, of human civilisation. Astronomy was studied here in very ancient times, and the worship of the sun, moon, and stars was the prevailing form of religion. Abraham revolted against this quite early in life, and his argument is referred to in vi. 74-82. They also had idols in their temples, probably idols representing heavenly bodies and celestial winged creatures. He was still a youth (xxi. 60) when he broke the idols. This was stage No. 2. After this he was marked down as a rebel and persecuted. Perhaps some years passed before the incident of his being thrown into the Fire (xxi. 68-69) took place. Traditionally the Fire incident is referred to a king called Nimrud, about whom see n. 1565 to xi. 69. If Nimrud's capital was in Assyria, near Nineveh (site near modern Mosul), we may suppose either that the king's rule extended over the whole of Mesopotamia, or that Abraham wandered north through Babylonia to Assyria. Various stratagems were devised to get rid of him (xxi. 70), but he was saved by the mercy of Allah. The final break came when he was probably a man of mature age and could speak to his father with some authority. This incident is referred to in xix. 41-48. He now left his ancestral lands, and avoiding the Syrian desert, came to the fertile lands of Aram or Syria, and so south to Canaan, when the incident of xi. 69-76 took place. It is some years after this that we may suppose he built the Ka'ba with Isma'il (ii, 124-29), and his prayer in xiv. 35-41 may be referred to the same time. His visit to Egypt (Gen. xii. 10) is not referred to in the Qur-an. (21.69)

2726  As they could not get rid of him by open punishment, they tried secret plans, but were foiled throughout. It was not he that lost, but they. On the contrary he left them and prospered and became the progenitor of great peoples. (21.70)

2727  The land of Aram or Syria, which in its widest connotation includes Canaan or Palestine. Syria is a well-watered fertile land, with a Mediterranean sea-coast, on which the famous commercial cities of Tyre and Sidon were situated. Its population is very mixed, as it has been a bone of contention between all the great kingdoms and empires of Western Asia and Egypt, and European interest in it dates from the most ancient times. (21.71)

2728  Nafilat has many meanings: (1) booty; (2) extra work or prayer; (3) extra or additional gift; (4) grandson. The two last significations are implied here. Not only was Abraham given a son in his old age; he was given not only Isaac, but several sons, the chief being Isma'il and Isaac, who both joined in burying him (Gen. xxv. 9); and he also saw grandsons. Isma'il is specially mentioned later (xxi. 85) apart from Isaac's line, on account of his special importance for Islam. (21.72)

2729  The spiritual lesson from this passage may be recapitulated. The righteous man makes no compromise with evil. If the votaries of evil laugh at him he pays them in their own coin, but he stands firmly by his principles. His firmness causes some confusion among the followers of evil, and he openly declares the faith that is in him. They try, openly and secretly, to injure or kill him, but Allah protects him, while evil perishes from its own excesses. (21.73)

2730  Lot's people were given to unspeakable abominations. His mission was to preach to them. He withstood Evil, but they rejected him. They were punished, but he and his followers were saved. See xv. 61-74; xi. 77-82; and vii. 80-84. A) The date of Noah was many centuries before that of Abraham. (21.74)


Holy Quran Surah 21 Al Anbiya’ (The Prophets)

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

76   (Remember) Noah when he cried (to Us) aforetime: We listened to his (prayer) and delivered him and his family from great distress. 2731

77   We helped him against people who rejected Our Signs: truly they were a people given to Evil: so We drowned them (in the Flood) all together.

78   And remember David and Solomon when they gave judgment in the matter of the field into which the sheep of certain people had strayed by night: We did witness their judgment.

79   To Solomon We inspired the (right) understanding of the matter: to each (of them) We gave Judgment and Knowledge; it was Our power that made the hills and the birds celebrate Our praises with David: it was We Who did (these things). 2732 2733

80   It was We Who taught him the making of coats of mail for your benefit to guard you from each others violence: will ye then be grateful? 2734 2735

81   (It was Our power that made) the violent (unruly) wind flow (tamely) for Solomon to his order to the land which We had blessed: for We do know all things. 2736 2737

82   And of the evil ones were some who dived for him and did other work besides; and lit was We Who guarded them. 2738

83   And (remember) Job when he cried to his Lord "Truly distress has seized me but Thou art the Most Merciful of those that are merciful." 2739

84   So We listened to him: We removed the distress that was on him and We restored his people to him and doubled their number as a Grace from Ourselves and a thing for commemoration for all who serve Us. 2740

85   And (remember) Ismail Idris and Zul-kifl all (men) of constancy and patience; 2741 2742 2743

86   We admitted them to Our Mercy: for they were of the Righteous ones.

87   And remember Zun-nun when he departed in wrath: he imagined that We had no power over him! But he cried through the depths of darkness "There is no god but Thou: Glory to Thee: I was indeed wrong!" 2744

88   So We listened to him: and delivered him from distress: and thus do We deliver those who have faith.

89   And (remember) Zakariya when he cried to his Lord: "O my Lord! leave me not without offspring though Thou art the best of inheritors. 2745 2746

90   So We listened to him: and We granted him Yahya: We cured his wife's (barrenness) for him.  These three were ever quick in emulation in good works: they used to call on Us with love and reverence and humble themselves before Us. 2747

91   And (remember) her who guarded her chastity: We breathed into her of Our Spirit and We made her and her son a Sign for all peoples. 2748

92   Verily this Brotherhood of yours is a single Brotherhood and I am your Lord and Cherisher: therefore serve Me (and no other). 2749

93   But (later generations) cut off their affair (of unity) one from another: (yet) will they all return to Us. 2750


Transliteration

Ayah 76   

Yusuf Ali           (Remember) Noah when he cried (to Us) aforetime: We listened to his (prayer) and delivered him and his family from great distress.

Transliteration   Wa nu_han iz na_da_ min qablu fas tajabna_ lahu_ fanaj jaina_hu wa ah lahu_ minal karbil azim

Ayah 77   

Yusuf Ali           We helped him against people who rejected Our Signs: truly they were a people given to Evil: so We drowned them (in the Flood) all together.

Transliteration   Wa nasarna_hu minal qaumil lazina kaz zabu_ bi a_ya_tina_ in nahum ka_nu_ qauma sau in fa agraqna_hum ajmain

Ayah 78   

Yusuf Ali           And remember David and Solomon when they gave judgment in the matter of the field into which the sheep of certain people had strayed by night: We did witness their judgment.

Transliteration   Wa da_wu_da wa sulaima_na iz yahkuma_ni fil harsi iz nafasat fihi ganamul qaum wa kun na_ lihukmihim sa_hidin

Ayah 79   

Yusuf Ali           To Solomon We inspired the (right) understanding of the matter: to each (of them) We gave Judgment and Knowledge; it was Our power that made the hills and the birds celebrate Our praises with David: it was We Who did (these things). 

Transliteration   Fatah hamna_ha_ sulaima_n wa kul lan a_taina_ hukmaw wa ilmaw wasah harna_ ma'a da_wu_dal hiba_la yusab bihna wat tair wa kuna_ fa_ilin

Ayah 80   

Yusuf Ali           It was We Who taught him the making of coats of mail for your benefit to guard you from each others violence: will ye then be grateful? 

Transliteration   Wa al lamna_hu sanata labu_sil lakum lituhsinakum min basikum fahal antum sa_kiru_n

Ayah 81   

Yusuf Ali           (It was Our power that made) the violent (unruly) wind flow (tamely) for Solomon to his order to the land which We had blessed: for We do know all things. 

Transliteration   Wa lisulaima_nar riha a_sifatan tajri bi amrihi ilal ardhil lati ba_rakna_ fiha_ wa kun na_ bikul li sai in a_li min

Ayah 82   

Yusuf Ali           And of the evil ones were some who dived for him and did other work besides; and lit was We Who guarded them.

Transliteration   Wa minas saya_tini may yaghu_shu_na lahu_ wa ya'malu_na amalan du_na za_lik wa kun na_ lahum ha_fizin

Ayah 83   

Yusuf Ali           And (remember) Job when he cried to his Lord "Truly distress has seized me but Thou art the Most Merciful of those that are merciful."

Transliteration   Wa ay yu_ba iz na_da_ rab bahu_ an ni mas saniyad dur ru wa anta arhamur ra_himin

Ayah 84   

Yusuf Ali           So We listened to him: We removed the distress that was on him and We restored his people to him and doubled their number as a Grace from Ourselves and a thing for commemoration for all who serve Us.

Transliteration   Fas tajabna_ lahu_ fakasyafna_ ma_ bihi min dur riw wa a_taina_hu ah lahu_ wa mitslahum ma'ahum rahmatam min 'indina_ wa zikra_ lil a_bidin

Ayah 85   

Yusuf Ali           And (remember) Ismail Idris and Zul-kifl all (men) of constancy and patience;  

Transliteration   Wa isma_ila wa idrisa wa zal kifl kul lum minas sa_birin

Ayah 86   

Yusuf Ali           We admitted them to Our Mercy: for they were of the Righteous ones.

Transliteration   Wa adkhalna_hum fi rahmatina_ in nahum minas sa_lihin

Ayah 87   

Yusuf Ali           And remember Zun-nun when he departed in wrath: he imagined that We had no power over him! But he cried through the depths of darkness "There is no god but Thou: Glory to Thee: I was indeed wrong!"

Transliteration   Wa zan nu_ni iz zahaba mugha_dhiban fazhan na al lan naqdira alaihi fana_da_ fiz zuluma_ti al la_ ila_ha il la_ anta subha_naka in ni kuntu minaz za_limin

Ayah 88   

Yusuf Ali           So We listened to him: and delivered him from distress: and thus do We deliver those who have faith.

Transliteration   Fas tajabna_ lahu_ wa naj jaina_hu minal gham wa kaza_lika nunjil mu'minin

Ayah 89   

Yusuf Ali           And (remember) Zakariya when he cried to his Lord: "O my Lord! leave me not without offspring though Thou art the best of inheritors. 

Transliteration   Wa zakariy ya_ iz na_da_ rab bahu_ rab bi la_ tadzarni fardaw wa anta hairul wa_risin

Ayah 90   

Yusuf Ali           So We listened to him: and We granted him Yahya: We cured his wife's (barrenness) for him.  These three were ever quick in emulation in good works: they used to call on Us with love and reverence and humble themselves before Us.

Transliteration   Fas tajabna_ lah wa wahabna_ lahu_ yahya_ wa aslahna_ lahu_ zaujah in nahum ka_nu_ yusa_riu_na fil haira_ti wa yadu_nana_ raghabaw wa rahaba_ wa ka_nu_ lana_ ha_si'in

Ayah 91   

Yusuf Ali           And (remember) her who guarded her chastity: We breathed into her of Our Spirit and We made her and her son a Sign for all peoples.

Transliteration   Wal lati ahsanat farjaha_ fanafakna_ fiha_ mir ru_hina_ wa ja'alna_ha_ wab naha_ a_yatal lil'a_lamin

Ayah 92   

Yusuf Ali           Verily this Brotherhood of yours is a single Brotherhood and I am your Lord and Cherisher: therefore serve Me (and no other).

Transliteration   In na ha_zihi um matukum um mataw wa_hidataw wa ana rab bukum fa'budu_n

Ayah 93   

Yusuf Ali           But (later generations) cut off their affair (of unity) one from another: (yet) will they all return to Us.

Transliteration   Wa taqat ta'u_ amrahum bainahum kul lun ilaina_ ra_ji'u_n


Notes

2731  The contemporaries of Noah were given to Unbelief, oppression of the poor, and vain disputations. He carried Allah's Message to them, and standing fast in faith, built the Ark, in which he was saved with his followers from the Flood, while the wicked were drowned. See xi. 25-48. (21.76)

2732  The sheep, on account of the negligence of the shepherd, got into a cultivated field (or vineyard) by night and ate up the young plants or their tender shoots, causing damage, to the extent of perhaps a whole year's crop. David was king, and in his seat of judgment he considered the matter so serious that he awarded the owner of the field the sheep themselves in compensation for his damage. The Roman law of the Twelve Tables might have approved of this decision, and on the same principle was built up the Deodand doctrine of English Law, now obsolete. His son Solomon, a mere boy of eleven, thought of a better decision, where the penalty would better fit the offence. The loss was the loss of the fruits or produce of the field of vineyard: the corpus of the property was not lost. Solomon's suggestion was that the owner of the field or vineyard should not take the sheep altogether but only detain them long enough to recoup his actual damage, from the milk, wool, and possibly young of the sheep, and then retum the sheep to the shepherd. David's merit was that he accepted the suggestion, even though it came from a little boy: Solomon's merit was that he distinguished between corpus and income, and though a boy, was not ashamed to put his case before his father. But in either case it was Allah Who inspired the true realisation of justice. He was present and witnessed the affair, as He is present all the time. (21.79)

2733  Whatever is in the heavens and the earth celebrates the praises of Allah: xvii. 44; Ivii. 1; xvi. 48-50. Even the "thunder repeateth His praises": xiii. 13. All nature ever sings the praises of Allah. David sang in his Psalms, cxlviii. 7-10: "Praise the Lord from the earth, ye ... mountains and all hills; ... creeping things and flying fowl!" All nature sings to Allah's glory, in unison with David, and angels, and men of God. Cf. xxxiv. 10 and xxxviii. 18-19. (21.79)

2734  The making of coats of mails is attributed to David. It is defensive armour, and therefore its discovery and supply is associated with deeds of righteousness in xxxiv. 10-11, in contrast with the deadly weapons which man invents for offensive purposes. Indeed, all fighting, unless in defence of righteousness, is mere "violence." (21.80)

2735  David's good work then was: (1) he was open to learn wisdom wherever it came from; (2) he sang the praises of Allah, in unison with all nature; (3) he made defensive armour. But all these things he did, because of the faculties which Allah had given him, and we must be grateful for this and for all things to Allah. (21.80)

2736  Cf. xxxiv. 12, and xxxviii. 36-38, This has been interpreted to mean that Solomon had miraculous power over the winds, and he could make them obey his order. In any case the power behind was, and is, from Allah, Who has granted man intelligence and the faculties by which he can tame the more unruly forces of nature. (21.81)

2737  Evidently Palestine, in which was Solomon's capital, though his influence extended for north in Syria. (21.81)

2738  It was Allah's power ultimately, Who granted him wisdom. Solomon tamed the jinns with Wisdom. (21.82)

2739  Job (Ayub) was a prosperous man, with faith in Allah, living somewhere in the north-east comer of Arabia. He suffers from a number of calamities: his cattle are destroyed, his servants slain by the sword, and his family crushed under his roof. But he holds fast to his faith in Allah. As a further calamity he is covered with loathsome sores from head to foot. He loses his peace of mind, and he curses the day he was born. His false friends come and attribute his afflictions to sin. These "Job's comforters" are no comforters at all, and he further loses his balance of mind, but Allah recalls to him all His mercies, and he resumes his humility and gives up self-justification. He is restored to prosperity, with twice as much as he had before; his brethren and friends come back to him; he had a new family of seven sons and three fair daughters. He lived to a good old age, and saw four generations of descendants. All this is recorded in the Book of Job in the Old Testament. Of all the Hebrew writings, the Hebrew of this Book comes nearest to Arabic. The account given in the Biblical sources and the image that it projects of Prophet Job is decidedly different from that found in the Qur-an and the Hadith, which present him as a prophet and brilliant example of dignified patience becoming of a great Prophet of Allah ever trustful in Him and His promises. Nothing could be farther from truth than saying that he lost his peace of mind or resorted to curses during the period of his trial. (21.83)

2740  Job is the pattern of humility, patience, and faith in Allah. It was with these weapons that he fought and conquered evil. (21.84)

2741  Isma'il is mentioned specially, apart from the line which descended through Isaac (xxi. 72), as he was the founder of a separate and greater Ummat. His sufferings began in infancy (see n. 160 to ii. 158); but his steady constancy and submission to the will of Allah were specially shown when he earned the title of "Sacrifice to Allah" (see n. 2506 to xix. 54). That was the particular quality of his constancy and patience. (21.85)

2742  For Idris see n. 2508 to xix. 56. He was in a high station in life, but that did not spoil him. He was sincere and true, and that was the particular quality of his constancy and patience. (21.85)

2743  Zul-kifl would literally mean "possessor of, or giving, a double requital or portion"; or else, "one who used a cloak of double thickness," that being one of the meanings of Kifl. The Commentators differ in opinion as to who is meant, why the title is applied to him, and the point of his being grouped with Isma'il and Idris for constancy and patience. I think the best suggestion is that afforded by Karsten Niebuhr in his Reisebeschreibung nach Arabian, Copenhagen, 1778, ii. 264-266, as quoted in the Encyclopaedia of Islam under "Dhul-Kifl". He visited Meshad 'All in 'Iraq, and also the little town called Kefil, midway between Najaf and Hilla (Babylon). Kefil, he says, is the Arabic form of Ezekiel. The shrine of Ezekiel was there, and the Jews came to it on pilgrimage. If we accept "Zul-kifl" to be not an epithet, but an Arabicised form of "Ezekiel", it fits the context. Ezekiel was a prophet in Israel who was carried away to Babylon by Nebuchadnezzar after his second attack on Jerusalem (about B.C. 599). His Book is included in the English Bible (Old Testament). He was chained and bound, and put into prison, and for a time he was dumb (Ezekiel, iii. 25-26). He bore all with patience and constancy, and continued to reprove boldly the evils in Israel. In a burning passage he denounces false leaders in words which are eternally true: "Woe be to the shepherds of Israel that do feed themselves! Should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken ...... etc. (Ezekiel, xxxiv. 2-4). Zul-kifl is again mentioned in xxxviii. 48 along with Isma'il and Elisha. (21.85)

2744  Zun-nun. "the man of the Fish or the Whale", is the title of Jonah (Yunus), because he was swallowed by a large Fish or Whale. He was the prophet raised to warn the Assyrian capital Nineveh. For Nineveh see n. 1478 to x. 98. His story is told in xxxvii. 139-149. When his first warning was unheeded by the people, he denounced Allah's wrath on them. But they repented and Allah forgave them for the time being. Jonah, meanwhile, departed in wrath, discouraged at the apparent failure of his mission. He should have remained in the most discouraging circumstances, and relied on the power of Allah; for Allah had power both over Nineveh and over the Messenger He had sent to Nineveh. He went away to the sea and took a ship, but apparently the sailors threw him out as a man of bad omen in a storm. He was swallowed by a big Fish (or Whale), but in the depth of the darkness, he cried to Allah and confessed his weakness. The "darkness" may be interpreted both physically and spiritually; physically, as the darkness of the night and the storm and the Fish's body; spiritually as the darkness in his soul, his extreme distress in the situation which he had brought on himself. Allah Most Gracious forgave him. He was cast out ashore; he was given the shelter of a plant in his state of mental and physical lassitude. He was refreshed and strengthened, and the work of his mission prospered. Thus he overcame all his disappointment by repentance and Faith, and Allah accepted him. (21.87)

2745  See xix. 2-15, and iii. 38-41. Zakariya was a priest; both he and his wife were devout and punctilious in their duties. They were old, and they had no son. He was troubled in mind, not so much by the vulgar desire to have a son to carry on his line, but because he felt that his people were not unselfishly devout, and there would be no sincere work for Allah unless he could train up someone himself. He was given a son Yahya (John the Baptist), who added to the devout reputation of the family, for he is called "noble, chaste, and a prophet," (iii. 39). All three, father, mother, and son, were made worthy of each other, and they repelled evil by their devout emulation in virtue. (21.89)

2746  'It is not that I crave a personal heir to myself: all things go back to Thee, and Thou art the best of inheritors: but I see no one around me sincere enough to carry on my work for Thee; wilt Thou give me one whom I can train?' (21.89)

2747  Aslaha = to improve, to mend, to reform, to make better. Here, with reference to Zakariya's wife, the signification is twofold: (1) that her barrenness would be removed, so that she could become a mother; and (2) her spiritual dignity should be raised in becoming the mother of John the Baptist; and by implication his also, in becoming the father of John. (21.90)

2748  Mary the mother of Jesus. Chastity was her special virtue: with a son of virgin birth, she and Jesus became a miracle to all nations. That was the virtue with which they (both Mary and Jesus) resisted evil. (21.91)

2749  Ummat: this is best translated by Brotherhood here. "Community", "race", and "nation," and "people" are words which import other ideas and do not quite correspond to "Ummat". "Religion" and "Way of Life" are derived meanings, which could be used in other passages, but are less appropriate here. Our attention has been drawn to people of very different temperaments and virtues, widely different in time, race, language, surroundings, history, and work to be performed, but forming the closest brotherhood as being men and women united in the highest service of Allah. They prefigure the final and perfected Brotherhood of Islam. (21.92)

2750  Allah's Message was and ever is one; and His Messengers treated it as one. It is people of narrower views who come later and trade on the earlier names, that break up the Message and the Brotherhood into jarring camps and sects. (21.93)


Holy Quran Surah 21 Al Anbiya’ (The Prophets)

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

94   Whoever works any act of righteousness and has Faith his endeavor will not be rejected: We shall record it in his favor. 2751

95   But there is a ban on any population which We have destroyed: that they shall not return. 2752

96   Until the Gog and Magog (people) are let through (their barrier) and they swiftly swarm from every hill. 2753

97   Then will the True Promise draw nigh (of fulfillment): then behold! the eyes of the Unbelievers will fixedly stare in horror: "Ah! woe to us! we were indeed heedless of this; nay we truly did wrong!" 2754

98   Verily ye (Unbelievers) and the (false) gods that ye worship besides Allah are (but) fuel for Hell! To it will ye (surely) come!

99   If these had been gods they would not have got there! But each one will abide therein. 2755

100 There sobbing will be their lot nor will they there hear (aught else).

101 Those for whom the Good (Record) from Us has gone before will be removed far therefrom. 2756

102 Not the slightest sound will they hear of Hell: what their souls desired in that will they dwell.

103 The Great Terror will bring them no grief: but the angels will meet them (with mutual greetings): "This is your Day (the Day) that ye were promised." 2757

104 The Day that we roll up the heavens like a scroll rolled up for books (completed) even as We produced the first Creation so shall We produce a new one: a promise We have undertaken: truly shall We fulfil it. 2758

105 Before this We wrote in the Psalms after the Message (given to Moses): My servants the righteous shall inherit the earth." 2759 2760

106 Verily in the (Qur'an) is a Message for people who would (truly) worship Allah. 2761

107 We sent thee not but as a mercy for all creatures. 2762

108 Say: "What has come to me by inspiration is that your Allah is One Allah: will ye therefore bow to His Will (in Islam)?" 2763

109 But if they turn back say: "I have proclaimed the Message to you all alike and in truth; but I know not whether that which ye are promised is near or far. 2764

110 "It is He Who knows what is open in speech and what ye hide (in your hearts). 2765

111 "I know not but that it may be a trial for you and a grant of (worldly) livelihood (to you) for a time. 2766

112 Say: "O my Lord! judge Thou in truth!" "Our Lord Most Gracious is the One Whose assistance should be sought against the blasphemies ye utter!" 2767 2768 2769


Transliteration

Ayah 94   

Yusuf Ali           Whoever works any act of righteousness and has Faith his endeavor will not be rejected: We shall record it in his favor.

Transliteration   Famay ya'mal minas sa_liha_ti wa huwa mu'minun fala_ kufra_na lisa'yih wa in na_ lahu_ ka_tibu_n

Ayah 95   

Yusuf Ali           But there is a ban on any population which We have destroyed: that they shall not return.

Transliteration   Wa hara_mun 'ala_ qaryatin ahlakna_ha_ an nahum la_ yarji'u_n

Ayah 96   

Yusuf Ali           Until the Gog and Magog (people) are let through (their barrier) and they swiftly swarm from every hill.

Transliteration   Hat ta_ iza_ futihat ya'ju_ju wa ma ju_ju wa hum min kul li badabiy yansilu_n

Ayah 97   

Yusuf Ali           Then will the True Promise draw nigh (of fulfillment): then behold! the eyes of the Unbelievers will fixedly stare in horror: "Ah! woe to us! we were indeed heedless of this; nay we truly did wrong!"

Transliteration   Waq tarabal wa'dul haq qu fa iza_ hiya sa_khishatun absa_rul lazina kafaru_ ya_wailana_ qad kun na_ fi ghaflatim min ha_za_ bal kun na_ za_limin

Ayah 98   

Yusuf Ali           Verily ye (Unbelievers) and the (false) gods that ye worship besides Allah are (but) fuel for Hell! To it will ye (surely) come!

Transliteration   In nakum wa ma_ ta'budu_na min du_nil la_hi hashabu jahan nam antum laha_ wa_ridu_n

Ayah 99   

Yusuf Ali           If these had been gods they would not have got there! But each one will abide therein.

Transliteration   Lau ka_na ha_ ula_i a_lihatam ma_ waradu_ha_ wa kul lun fiha_ kha_lidu_n

Ayah 100 

Yusuf Ali           There sobbing will be their lot nor will they there hear (aught else).

Transliteration   Lahum fiha_ zafiruw wa hum fiha_ la_ yasma'u_n

Ayah 101 

Yusuf Ali           Those for whom the Good (Record) from Us has gone before will be removed far therefrom.

Transliteration   In nal lazina sabaqat lahum min nal husna_ ula_ ika 'anha_ mub'adu_n

Ayah 102 

Yusuf Ali           Not the slightest sound will they hear of Hell: what their souls desired in that will they dwell.

Transliteration   La_ yasma'u_na hasisaha_ wa hum fi mas tahat anfusuhum kha_lidu_n

Ayah 103 

Yusuf Ali           The Great Terror will bring them no grief: but the angels will meet them (with mutual greetings): "This is your Day (the Day) that ye were promised."

Transliteration   La_ yahzunuhumul faza'ul akbaru wa tatalaq qa_humul mala_ ikah ha_za_ yaumukumul lazi kuntum tu_'adu_n

Ayah 104 

Yusuf Ali           The Day that we roll up the heavens like a scroll rolled up for books (completed) even as We produced the first Creation so shall We produce a new one: a promise We have undertaken: truly shall We fulfil it.

Transliteration   Yauma nathwis sama_ a kathay yis sijil li lilkutub kama_ badana_ aw wala khalqin nu'iduh wa dan 'alaina_ in na_ kun na_ fa_'ilin

Ayah 105 

Yusuf Ali           Before this We wrote in the Psalms after the Message (given to Moses): My servants the righteous shall inherit the earth." 

Transliteration   Wa laqad katabna_ fiz zabu_ri mim ba'diz zikri an nal arda yaritsuha_ iba_diyas sa_lihu_n

Ayah 106 

Yusuf Ali           Verily in the (Qur'an) is a Message for people who would (truly) worship Allah.

Transliteration   In na fi ha_za_ labala_ghal liqaumin 'a_bidin

Ayah 107 

Yusuf Ali           We sent thee not but as a mercy for all creatures.

Transliteration   Wa ma_ arsalna_ka il la_ rahmatal lil'a_lamin

Ayah 108 

Yusuf Ali           Say: "What has come to me by inspiration is that your Allah is One Allah: will ye therefore bow to His Will (in Islam)?"

Transliteration   Qul in nama_ yu_ha_ ilay ya an nama_ ila_hukum ila_huw wa_hid fahal antum muslimu_n

Ayah 109 

Yusuf Ali           But if they turn back say: "I have proclaimed the Message to you all alike and in truth; but I know not whether that which ye are promised is near or far.

Transliteration   Fa in tawal lau faqul a_zantukum 'ala_ sawa_ in wa in adri aqaribun am ba'idum ma_ tu_'adu_n

Ayah 110 

Yusuf Ali           "It is He Who knows what is open in speech and what ye hide (in your hearts).

Transliteration   In nahu_ ya'lamul jahra minal qauli wa ya'lamu ma_ taktumu_n

Ayah 111 

Yusuf Ali           "I know not but that it may be a trial for you and a grant of (worldly) livelihood (to you) for a time.

Transliteration   Wa in adri la'al lahu_ fitnatul lakum wa mata_'un ila_ hin

Ayah 112 

Yusuf Ali           Say: "O my Lord! judge Thou in truth!" "Our Lord Most Gracious is the One Whose assistance should be sought against the blasphemies ye utter!"  

Transliteration   Qa_la rab bih kum bil haq wa rab bunar rahma_nul musta'a_nu 'ala_ ma_ tashifu_n


Notes

2751  Allah gives credit for every act of righteousness, however small: when combined with sincere Faith in Allah, it becomes the stepping stone to higher and higher things. It is never lost. (21.94)

2752  But when wickedness comes to such a pass that the Wrath of Allah descends, as it did on Sodom, the case becomes hopeless. The righteous were warned and delivered before the Wrath descended. But those destroyed will not get another chance, as they flouted all previous chances. They will only be raised at the approach of the Day of Judgment. (21.95)

2753  For Gog and Magog see n. 2439 to xviii. 92. The name stands for wild and lawless tribes who will break their barriers and swarm through the earth. This will be one of the prognostications of the approaching Judgment. (21.96)

2754  Cf. xiv. 42. (21.97)

2755  The ultimate proof of Truth and Falsehood will be that Truth will endure and come to its own, while Falsehood will be destroyed. And so the men who worshipped Truth will come to their own, while those who worshipped Falsehood will be in a Fire of Punishment they could scarcely have imagined before. In that state there will be nothing but regrets and sighs and groans, and these evil sounds will drown everything else. (21.99)

2756  In contrast to the misery of those who rejected Truth and Right, will be the happiness of those who accepted it. The good will not hear the least sound of the groans of evil. Their true soul's desires will be fulfilled-not temporarily as in this world, but in a permanent form. (21.101)

2757  The Judgment and balancing of accounts will be a mighty Terror to the evil-doers. But it will cause, to the righteous, not grief or anxiety, but hope and happiness, for now they will be in a congenial atmosphere, and will see the fulfilment of their ideals in the meeting and greeting of the angels, preparatory to their enjoyment of the supreme Bliss-seeing the Face of Allah. (21.103)

2758  The world-the universe-as we know it, will be folded up like a scroll of parchment, for it will have done its work. If Allah created all this world out of nothing, He can create an entirely new heaven and a new earth, on a plane of which we can form no conception in our present life. And He will do so, for that is His promise. (21.104)

2759  Zabur: the Book of the Psalms of David. The name of David is expressly mentioned in connection with the Zabur in iv. 163 and xvii. 55, although there the indefinite article is applied to the word as meaning a Book of Scripture. See Psalms xxv. 13, "his seed shall inherit the earth"; xxxvii. 11, "the meek shall inherit the earth" (quoted by Jesus in Matt. v.3); and xxxvii. 29, "the righteous shall inherit the land." (21.105)

2760  The same promise occurs in the Pentateuch, Exod. xxxii. 13. (21.105)

2761  The culmination of Allah's Revelation is in the Qur-an, which confirms previous scriptures, corrects the errors which men introduced into them, and explains many points in detail for all who seek for right worship and service to Allah-whether they inherit the previous Books ("People of the Book") or not. It is a universal Message. (21.106)

2762  There is no question now of race or nation, of a "chosen people" or the "seed of Abraham"; or the "seed of David"; or of Hindu Arya-varta; of Jew or Gentile, Arab or 'Ajam (non-Arab), Turk or Tajik, European or Asiatic, White or Coloured; Aryan, Semitic, Mongolian, or African; or American, Australian, or Polynesian. To all men and creatures other than men who have any spiritual responsibility, the principles universally apply. (21.107)

2763  'Not my God only, but also your God; for there is but One God, the Universal Lord, Who made and loves and cherishes all.' (21.108)

2764  'If you do not realise the significance of the Message, I at least have done my duty. I have given the Good News for the Righteous and the Warning for the Unjust, without favour or partiality, and without abating one jot of the truth, openly and squarely for all. Do not ask me when the Good News and the Warning will be fulfilled. That is for Allah to decide, not for me or for you to know.' (21.109)

2765  The Messenger of Allah freely and impartially teaches all how to carry out Allah's Will and live a good life. If some of them are hypocrites and come into the Ummat (Brotherhood) from baser motives and not the pure motives of the love of Allah, their motives and conduct will be judged by Allah and not by men. (21.110)

2766  In the same way if men who come into the Brotherhood from pure motives and yet feel aggrieved that those outside are better off from a worldly point of view, they are wrong. It may be that the fleeting enjoyment of this world's goods is but a trial, and they should be grateful for being saved from temptation. (21.111)

2767  See above, n. 2666 to xxi. 4. The better reading is "Say" in the imperative, rather than "He (the Prophet) said (or says)" in the indicative mood. Note that, on that construction, there are three distinct things which the Prophet is asked to say: viz.: (1) the statement in verses 109-11, addressed to those who turn away from the Message; (2) the prayer addressed to Allah in the first part of verse 112; and (3) the advice given indirectly to the Believers, in the second part of verse 112. I have marked these divisions by means of inverted commas. (21.112)

2768  That is, Allah's judgment as between the Teacher and those who refuse his Message, or between the righteous and those who taunt them for their poverty, will be the true one, and both the Teacher and the Ummat must leave the judgment to Allah. (21.112)

2769  Blasphemy is a dreadful sin. We must guard ourselves from it. But as regards others, if we cannot prevent it, we must pray to Allah for assistance and not rely upon carnal weapons. (21.112)


End of Surah Al-Anbiya’