| 21:1 سورة الانبياء بسم الله الرحمن الرحيم ــــ اقترب للناس حسابهم وهم في غفلة معرضون |
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| Transliteration | Iqtaraba lilnnasi hisabuhum wahum fee ghaflatin muAAridoona |
| Literal | Their account/calculation neared/approached to the people, and they are in negligence/disregard objecting/opposing . |
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| Yusuf Ali | Closer and closer to mankind comes their Reckoning: yet they heed not and they turn away. |
| Pickthal | Their reckoning draweth nigh for mankind, while they turn away in heedlessness. |
| Arberry | Nigh unto men has drawn their reckoning, while they in heedlessness are yet turning away; |
| Shakir | Their reckoning has drawn near to men, and in heedlessness are they turning aside. |
| Sarwar | The people's day of reckoning is drawing closer, yet they are heedlessly neglectful. |
| Khalifa | Fast approaching is the reckoning for the people, but they are oblivious, averse. |
| Hilali/Khan | Draws near for mankind their reckoning, while they turn away in heedlessness. |
| H/K/Saheeh | [The time of] their account has approached for the people, while they are in heedlessness turning away. |
| Malik | The Day of Accountability for mankind is getting closer and closer, yet they are heedless and are turning away from the admonition.[1] |
| QXP | Closer draws to people the time of their reckoning, and yet they turn away stubbornly heedless of it. |
| Maulana Ali | Their reckoning draw nigh to men, and they turn away in heedlessness. |
| Free Minds | The judgment of mankind has come near, while they are turning away unaware. |
| Qaribullah | The Reckoning for mankind is drawing near, yet they are heedless and turn away. |
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| George Sale | The time of giving up their account draweth nigh unto the people of Mecca; while they are sunk in negligence, turning aside from the consideration thereof. |
| JM Rodwell | THIS people's reckoning hath drawn nigh, yet, sunk in carelessness, they turn aside. |
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| Asad | CLOSER DRAWS unto men their reckoning: and yet they remain stubbornly heedless [of its approach]. [Lit., "and yet in [their] heedlessness they are obstinate (muridun)".] |
| 21:2 ماياتيهم من ذكر من ربهم محدث الا استمعوه وهم يلعبون |
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| Transliteration | Ma ya/teehim min thikrin min rabbihim muhdathin illa istamaAAoohu wahum yalAAaboona |
| Literal | None from a remembrance/reminder initiated/originated from their Lord, comes to them except they heard/listened (to) it and (while) they are playing/amusing . |
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| Yusuf Ali | Never comes (aught) to them of a renewed Message from their Lord, but they listen to it as in jest,- |
| Pickthal | Never cometh there unto them a new reminder from their Lord but they listen to it while they play, |
| Arberry | no Remembrance from their Lord comes to them lately renewed, but they listen to it yet playing, |
| Shakir | There comes not to them a new reminder from their Lord but they hear it while they sport, |
| Sarwar | Whenever a new revelation comes to them from their Lord, they listen to it in a playful manner, |
| Khalifa | When a proof comes to them from their Lord, that is new, they listen to it heedlessly. |
| Hilali/Khan | Comes not unto them an admonition (a chapter of the Quran) from their Lord as a recent revelation but they listen to it while they play, |
| H/K/Saheeh | No mention comes to them anew from their Lord except that they listen to it while they are at play |
| Malik | They listen with ridicule to each fresh warning that comes to them from their Lord and remain engaged in the sports.[2] |
| QXP | Whenever a new Reminder comes to them from their Lord, they listen to it with playful amusement. (26:5). |
| Maulana Ali | There comes not to them a new Reminder from their Lord but they hear it while they sport, |
| Free Minds | When a reminder comes to them from their Lord that is new, they listen to it while playing. |
| Qaribullah | No recent revival of the remembrance comes to them from their Lord, except that they play with it as they listen |
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| George Sale | No admonition cometh unto them from their Lord, being lately revealed in the Koran, but when they hear it, they turn it to sport: |
| JM Rodwell | Every fresh warning that cometh to them from their Lord they only hear to mock it,- |
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| Asad | Whenever there comes unto them any new reminder from their Sustainer, they but listen to it with playful amusement, [Lit., "while they are playing".] |
| 21:3 لاهية قلوبهم واسروا النجوى الذين ظلموا هل هذا الا بشر مثلكم افتاتون السحر وانتم تبصرون |
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| Transliteration | Lahiyatan quloobuhum waasarroo alnnajwa allatheena thalamoo hal hatha illa basharun mithlukum afata/toona alssihra waantum tubsiroona |
| Literal | Their hearts/minds are being distracted and they kept the confidential talk secret, those who caused injustice/oppression, is that except (a) human similar/equal to you? Do you do the magic/sorcery and you are seeing/understanding? |
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| Yusuf Ali | Their hearts toying as with trifles. The wrong-doers conceal their private counsels, (saying), "Is this (one) more than a man like yourselves? Will ye go to witchcraft with your eyes open?" |
| Pickthal | With hearts preoccupied. And they confer in secret. The wrong-doers say: Is this other than a mortal like you? Will ye then succumb to magic when ye see (it)? |
| Arberry | diverted their hearts. The evildoers whisper one to another, 'Is this aught but a mortal like to yourselves? What, will you take to sorcery with your eyes open?' |
| Shakir | Their hearts trifling; and those who are unjust counsel together in secret: He is nothing but a mortal like yourselves; what! will you then yield to enchantment while you see? |
| Sarwar | and their hearts are preoccupied with trivial matters. The unjust ones whisper to each other and say, "Is he (Muhammad) more than a mere mortal like you? How can you follow that which you know is only a magic?" |
| Khalifa | Their minds are heedless. And the transgressors confer secretly: "Is he not just a human being like you? Would you accept the magic that is presented to you?" |
| Hilali/Khan | With their hearts occupied (with evil things) those who do wrong, conceal their private counsels, (saying): "Is this (Muhammad SAW) more than a human being like you? Will you submit to magic while you see it?" |
| H/K/Saheeh | With their hearts distracted. And those who do wrong conceal their private conversation, [saying], Is this [Prophet] except a human being like you? So would you approach magic while you are aware [of it]? |
| Malik | Their hearts are preoccupied with worldly affairs; these wrongdoers say to each other in private: "Is this man (Muhammad) not a human being like yourselves? Would you follow witchcraft with your eyes open?"[3] |
| QXP | With their hearts preoccupied with fleeting delights, the wrongdoers confer secretly, "Is he not just a human being like you? Will you yield to his spellbinding eloquence with your eyes open?" |
| Maulana Ali | Their hearts trifling. And they -- the wrongdoers -- counsel in secret: He is nothing but a mortal like yourselves; will you then yield to enchantment while you see? |
| Free Minds | Their hearts are preoccupied, and those who are wicked confer privately: "Is he not a human being like you? Would you accept this magic while you know?" |
| Qaribullah | their hearts are diverted. The harmdoers mutter to one another: 'Is this anything else but a human like yourself? What, will you follow sorcery with your eyes open? ' |
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| George Sale | Their hearts are taken up with delights. And they who act unjustly discourse privately together, saying, is this Mohammed any more than a man like yourselves? Will ye therefore come to hear a piece of sorcery, when ye plainly perceive it to be so? |
| JM Rodwell | Their hearts set on lusts: and they who have done this wrong say in secret discourse, "Is He more than a man like yourselves? What! will ye, with your eyes open, accede to sorcery?" |
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| Asad | their hearts set on passing delights; yet they who are [thus] bent on wrongdoing conceal their innermost thoughts [See next note.] [when they say to one another], "Is this [Muhammad] anything but a mortal like yourselves? Will you, then, yield to [his] spellbinding eloquence with your eyes open?" [As regards my occasional rendering of sihr (lit., "sorcery" or "magic") as "spellbinding eloquence", see 74:24, where this term occurs for the first time in the chronology of Quranic revelation. By rejecting the message of the Quran on the specious plea that Muhammad is but a human being endowed with "spellbinding eloquence", the opponents of the Quranic doctrine in reality "conceal their innermost thoughts": for, their rejection is due not so much to any pertinent criticism of this doctrine as, rather, to their instinctive, deep-set unwillingness to submit to the moral and spiritual discipline which an acceptance of the Prophet's call would entail.] |
| 21:4 قال ربي يعلم القول في السماء والارض وهو السميع العليم |
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| Transliteration | Qala rabbee yaAAlamu alqawla fee alssama-i waal-ardi wahuwa alssameeAAu alAAaleemu |
| Literal | He said: "My Lord knows the saying/opinion and belief in the skies/space and the earth/Planet Earth, and He is the hearing/listening, the knowledgeable." |
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| Yusuf Ali | Say: "My Lord knoweth (every) word (spoken) in the heavens and on earth: He is the One that heareth and knoweth (all things)." |
| Pickthal | He saith: My Lord knoweth what is spoken in the heaven and the earth. He is the Hearer, the Knower. |
| Arberry | He says: 'My Lord knows what is said in the heavens and the earth, and He is the All-hearing, the All-knowing.' |
| Shakir | He said: My Lord knows what is spoken in the heaven and the earth, and He is the Hearing, the Knowing. |
| Sarwar | The Lord said, "Tell them (Muhammad), 'My Lord knows all that is said in the heavens and the earth. He is All-hearing and All-knowing ". |
| Khalifa | He said, "My Lord knows every thought in the heaven and the earth. He is the Hearer, the Omniscient." |
| Hilali/Khan | He (Muhammad SAW) said: "My Lord knows (every) word (spoken) in the heavens and on earth. And He is the All-Hearer, the All-Knower." |
| H/K/Saheeh | The Prophet said, My Lord knows whatever is said throughout the heaven and earth, and He is the Hearing, the Knowing. |
| Malik | Tell them: "My Lord has knowledge of every word which is spoken in the heavens and the earth, and He hears all and knows all."[4] |
| QXP | The Prophet said, "My Lord knows every word that is spoken in the High and the Low. He is the Hearer, the Knower." |
| Maulana Ali | He said: My Lord knows (every) utterance in the heaven and the earth, and He is the Hearer, the Knower. |
| Free Minds | He said: "My Lord knows what is said in the heavens and in the Earth, and He is the Hearer, the Knower." |
| Qaribullah | He said: 'My Lord has knowledge of what is said in the heavens and on earth. He is the Hearer, the Knower. ' |
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| George Sale | Say, my Lord knoweth whatever is spoken in heaven and on earth: It is He who heareth and knoweth. |
| JM Rodwell | SAY: "My Lord knoweth what is spoken in the heaven and on the earth: He is the Hearer, the Knower." |
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| Asad | Say: [According to the earliest scholars of Medina and Basrah, as well as some of the scholars of Kufah, this word is spelt qul, as an imperative ("Say"), whereas some of the Meccan scholars and the majority of those of Kufah read it as qala ("He [i.e., the Prophet] said"). In the earliest copies of the Quran the spelling was apparently confined, in this instance, to the consonants q-l: hence the possibility of reading it either as qul or as qala. However, as Tabari points out, both these readings have the same meaning and are, therefore, equally valid, "for, when God bade Muhammad to say this, he [undoubtedly] said it... Hence, in whichever way this word is read, the reader is correct (musib as-sawab) in his reading." Among the classical commentators, Baghawi and Baydawi explicitly use the spelling qul, while Zamakhshari's short remark that "it has also been read as qala" seems to indicate his own preference for the imperative qul.] "My Sustainer knows whatever is spoken in heaven and on earth; and He alone is all-hearing, all-knowing." |
| 21:5 بل قالوا اضغاث احلام بل افتراه بل هو شاعر فلياتنا باية كما ارسل الاولون |
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| Transliteration | Bal qaloo adghathu ahlamin bali iftarahu bal huwa shaAAirun falya/tina bi-ayatin kama orsila al-awwaloona |
| Literal | But they said: "A confused mixture of dreams with no basis, rather he fabricated/cut and split it, rather he is a poet, so he should come/bring us with a verse/evidence/sign, as/like the first/beginners were sent." |
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| Yusuf Ali | "Nay," they say, "(these are) medleys of dream! - Nay, He forged it! - Nay, He is (but) a poet! Let him then bring us a Sign like the ones that were sent to (Prophets) of old!" |
| Pickthal | Nay, say they, (these are but) muddled dreams; nay, he hath but invented it; nay, he is but a poet. Let him bring us a portent even as those of old (who were Allah's messengers) were sent (with portents). |
| Arberry | Nay, but they say: 'A hotchpotch of nightmares! Nay, he has forged it; nay, he is a poet! Now therefore let him bring us a sign, even as the ancient ones were sent as Messengers.' |
| Shakir | Nay! say they: Medleys of dreams; nay! he has forged it; nay! he is a poet; so let him bring to us a sign as the former (prophets) were sent (with). |
| Sarwar | They have said, "It, (the Quran), is only the result of some confused dreams. He is only a poet. He should show us some miracles, as the ancient Prophets had done." |
| Khalifa | They even said, "Hallucinations," "He made it up," and, "He is a poet. Let him show us a miracle like those of the previous messengers." |
| Hilali/Khan | Nay, they say:"These (revelations of the Quran which are inspired to Muhammad SAW) are mixed up false dreams! Nay, he has invented it! Nay, he is a poet! Let him then bring us an Ayah (sign as a proof) like the ones (Prophets) that were sent before (with signs)!" |
| H/K/Saheeh | But they say, [The revelation is but] a mixture of false dreams; rather, he has invented it; rather, he is a poet. So let him bring us a sign just as the previous [messengers] were sent [with miracles]. |
| Malik | Rather, some of them say, "this Qur’an is jumble of dreams!" Others say: "He has made it all up!" And yet others say: "He is a poet!" Let him bring to us a sign as did the former Messengers."[5] |
| QXP | "Nay," they say, "Muddled dreams! Nay, he has but invented it! Nay, he is but a poet! Let him then bring us a miracle (as we have heard), like the ones that were given to Prophets of old!" |
| Maulana Ali | Nay, say they: Medleys of dreams! nay, he has forged it! nay, he is a poet! so let him bring to us a sign such as the former (prophets) were sent (with). |
| Free Minds | They said: "No, these are just bad dreams; no, he made it up; no, he is a poet. So let him bring us a sign like those who were sent before." |
| Qaribullah | Some say: 'No, it is only mixed dreams. ' 'No, he has forged it himself', or, 'no, he is a poet! Let him bring us a sign, just as the ancient ones were sent as Messengers. ' |
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| George Sale | But they say, the Koran is a confused heap of dreams: Nay, he hath forged it; nay, he is a poet: Let him come unto us therefore with some miracle, in like manner as the former prophets were sent. |
| JM Rodwell | Nay, say they, "it is the medley of dreams: nay, he hath forged it: nay, he is a poet: let him come to us with a sign as the prophets of old were sent." |
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| Asad | "Nay," they say, "[Muhammad propounds] the most involved and confusing of dreams!" [Lit., "confusing medleys (adghath) of dreams".] "Nay, but he has invented [all] this!" - "Nay, but he is [only] a poet!" - [and,] "Let him, then, come unto us with a miracle, just as those [prophets] of old were sent [with miracles]?" |
| 21:6 ما امنت قبلهم من قرية اهلكناها افهم يؤمنون |
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| Transliteration | Ma amanat qablahum min qaryatin ahlaknaha afahum yu/minoona |
| Literal | None from a village/urban city before them believed, (that) We made it die/destroyed it , so are they believing? |
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| Yusuf Ali | (As to those) before them, not one of the populations which We destroyed believed: will these believe? |
| Pickthal | Not a township believed of those which We destroyed before them (though We sent them portents): would they then believe? |
| Arberry | Not one city that We destroyed before them believed; what then, will they not believe? |
| Shakir | There did not believe before them any town which We destroyed, will they then believe? |
| Sarwar | The people of the town whom We had destroyed also had no faith. Will these people then believe in God?. |
| Khalifa | We never annihilated a believing community in the past. Are these people believers? |
| Hilali/Khan | Not one of the towns (populations), of those which We destroyed, believed before them (though We sent them signs), will they then believe? |
| H/K/Saheeh | Not a [single] city which We destroyed believed before them, so will they believe? |
| Malik | The fact, however, is that even though We showed Signs to the prior people, not a single nation before them, which We destroyed, ever believed. Will they believe?[6] |
| QXP | Not one of the communities before them which Our Law destroyed, believed (in their Messengers). Will these, then, believe? |
| Maulana Ali | Not a town believed before them which We destroyed: will they then believe? |
| Free Minds | None of the towns which We destroyed before them had believed. Will they believe? |
| Qaribullah | Of the villages We destroyed, there was not one that believed. What, will they not believe? |
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| George Sale | None of the cities which We have destroyed, believed the miracles which they saw performed, before them: Will these therefore believe, if they see a miracle? |
| JM Rodwell | Before their time, none of the cities which we have destroyed, believed: will these men, then, believe? |
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| Asad | Not one of the communities that We destroyed in bygone times [Lit., "before them".] would ever believe [their prophets]: will these, then, [be more willing to] believe? [The downfall of those communities of old - frequently referred to in the Quran - was invariably due to the fact that they had been resolved to ignore all spiritual truths which militated against their own, materialistic concept of life: is it, then (so the Quranic argument goes), reasonable to expect that the opponents of the Prophet Muhammad, who are similarly motivated, would be more willing to consider his message on its merits?] |
| 21:7 وماارسلنا قبلك الا رجالا نوحي اليهم فسألوا اهل الذكر ان كنتم لاتعلمون |
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| Transliteration | Wama arsalna qablaka illa rijalan noohee ilayhim fais-aloo ahla alththikri in kuntum la taAAlamoona |
| Literal | And We did not send before you except men, We inspire/transmit to them, so ask/question the reminder's/remembrance's people if you were not knowing. |
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| Yusuf Ali | Before thee, also, the messengers We sent were but men, to whom We granted inspiration: If ye realise this not, ask of those who possess the Message. |
| Pickthal | And We sent not (as Our messengers) before thee other than men, whom We inspired. Ask the followers of the Reminder if ye know not? |
| Arberry | And We sent none before thee, but men to whom We made revelation -- question the People of the Remembrance, if you do not know -- |
| Shakir | And We did not send before you any but men to whom We sent revelation, so ask the followers of the reminder if you do not |
| Sarwar | The messengers that We had sent before you were only men to whom We had given revelation. Ask the People of the Book if you do not know. |
| Khalifa | We did not send before you except men whom we inspired. Ask those who know the scripture, if you do not know. |
| Hilali/Khan | And We sent not before you (O Muhammad SAW) but men to whom We inspired, so ask the people of the Reminder (Scriptures - the Taurat (Torah), the Injeel (Gospel)) if you do not know. |
| H/K/Saheeh | And We sent not before you, [O Muúammad], except men to whom We revealed [the message], so ask the people of the message if you do not know. |
| Malik | The Messengers which We sent before you, O Muhammad, were also human to whom We sent revelation. If you, O objectors, do not know this, then ask the people of the reminder (Jews and Christians).[7] |
| QXP | (O Prophet) Before you We sent none but men to whom We granted Revelation. (Tell the deniers), "If you do not know this, ask the followers of previous Revelations." (16:43). |
| Maulana Ali | And We sent not before thee any but men to whom We sent revelation; so ask the followers of the Reminder if you know not. |
| Free Minds | And We did not send before you except men whom We inspired to. So ask the people of the remembrance if you do not know. |
| Qaribullah | We never sent (anyone) before you except men to whom We revealed to them. 'Ask the people of the Remembrance if you do not know. ' |
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| George Sale | We sent none as our Apostles before thee, other than men, unto whom We revealed our will. Ask those who are acquainted with the scripture, if ye know not this. |
| JM Rodwell | And we sent none, previous to thee, but men to whom we had revealed ourselves. Ask ye the people who are warned by Scriptures, if ye know it not. |
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| Asad | For [even] before thy time, [O Muhammad,] We never sent [as Our apostles] any but [mortal] men, whom We inspired - hence, [tell the deniers of the truth,] "If you do not know this, ask the followers of earlier revelation" -[Lit., "followers of the reminder" - i.e., of the Bible, which in its original, uncorrupted form represented one of Gods "reminders" to man.] |
| 21:8 وماجعلناهم جسدا لاياكلون الطعام وماكانوا خالدين |
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| Transliteration | Wama jaAAalnahum jasadan la ya/kuloona alttaAAama wama kanoo khalideena |
| Literal | And We did not make/create them a body, they do not eat the food, and they were not immortal/eternal . |
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| Yusuf Ali | Nor did We give them bodies that ate no food, nor were they exempt from death. |
| Pickthal | We gave them not bodies that would not eat food, nor were they immortals. |
| Arberry | nor did We fashion them as bodies that ate not food, neither were they immortal; |
| Shakir | And We did not make them bodies not eating the food, and they were not to abide (forever). |
| Sarwar | We had not made them such bodies that would not eat any food nor were they immortal. |
| Khalifa | We did not give them bodies that did not eat, nor were they immortal. |
| Hilali/Khan | And We did not create them (the Messengers, with) bodies that ate not food, nor were they immortals, |
| H/K/Saheeh | And We did not make the prophets forms not eating food, nor were they immortal [on earth]. |
| Malik | We did not give them bodies which could survive without food, nor were they immortal.[8] |
| QXP | We gave them not bodies that won't require food, nor were they immortal. |
| Maulana Ali | Nor did We give them bodies not eating food, nor did they abide. |
| Free Minds | And We did not make for them bodies that do not need to eat, nor were they immortal. |
| Qaribullah | Nor did We make them bodies that ate no food, nor were they immortal. |
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| George Sale | We gave them not a body which could be supported without their eating food; neither were they immortal. |
| JM Rodwell | We gave them not bodies which could dispense with food: and they were not to live for ever. |
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| Asad | and neither did We endow them with bodies that could dispense with food nor were they immortal. [Lit., "neither did We fashion them [ie., those apostles] as bodies that ate no food", implying a denial of any supernatural quality in the prophets entrusted with God's message (cf. 5:75, 13:38 and 25:20, as well as the corresponding notes). The above is an answer to the unbelievers' objection to Muhammad's prophethood expressed in verse 3 of this surah.] |
| 21:9 ثم صدقناهم الوعد فانجيناهم ومن نشاء واهلكنا المسرفين |
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| Transliteration | Thumma sadaqnahumu alwaAAda faanjaynahum waman nashao waahlakna almusrifeena |
| Literal | Then We were truthful to them (in) the promise, so We saved/rescued them and whom We will/want, and We destroyed the wasters/extravagators . |
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| Yusuf Ali | In the end We fulfilled to them Our Promise, and We saved them and those whom We pleased, but We destroyed those who transgressed beyond bounds. |
| Pickthal | Then we fulfilled the promise unto them. So we delivered them and whom We would, and We destroyed the prodigals. |
| Arberry | then We made true the promise We gave them and We delivered them, and whomsoever We would; and We destroyed the prodigal. |
| Shakir | Then We made Our promise good to them, so We delivered them and those whom We pleased, and We destroyed the ex |
| Sarwar | Our promise to them came true and We saved them and those whom We wanted, but destroyed the unjust people. |
| Khalifa | We fulfilled our promise to them; we saved them together with whomever we willed, and annihilated the transgressors. |
| Hilali/Khan | Then We fulfilled to them the promise, and We saved them and those whom We willed, but We destroyed Al-Musrifoon (i.e. extravagants in oppression, polytheism and in sin). |
| H/K/Saheeh | Then We fulfilled for them the promise, and We saved them and whom We willed and destroyed the transgressors. |
| Malik | Then We fulfilled Our promise with them: We saved them and those whom We pleased, and destroyed the transgressors.[9] |
| QXP | We always fulfilled Our Promise to them. We saved them and all those who were worthy to be saved according to Our Law and We destroyed those who had wasted their own "Self." |
| Maulana Ali | Then We made Our promise good to them; so We delivered them and whom We pleased, and We destroyed the extravagant. |
| Free Minds | Then We fulfilled the promise to them, so We saved them and whom We pleased, and We destroyed those who transgressed. |
| Qaribullah | Then We were true to the promise, We saved them together with those whom We willed, and destroyed the transgressors. |
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| George Sale | But We made good our promise unto them: Wherefore We delivered them, and those whom We pleased; but We destroyed the exorbitant transgressors. |
| JM Rodwell | Then made we good our promise to them; and we delivered them and whom we pleased, and we destroyed the transgressors. |
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| Asad | In the end, We made good unto them Our promise, and We saved them and all whom We willed [to save], [I.e., their believing followers.] and We destroyed those who had wasted their own selves. [As regards my rendering of al-musrifun as "those who had wasted their own selves", see note on the last sentence of 10:12.] |
| 21:10 لقد انزلنا اليكم كتابا فيه ذكركم افلا تعقلون |
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| Transliteration | Laqad anzalna ilaykum kitaban feehi thikrukum afala taAAqiloona |
| Literal | We had descended to you a Book in it (is) your memory/mention , so do you not reason/understand? |
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| Yusuf Ali | We have revealed for you (O men!) a book in which is a Message for you: will ye not then understand? |
| Pickthal | Now We have revealed unto you a Scripture wherein is your Reminder. Have ye then no sense? |
| Arberry | Now We have sent down to you a Book wherein is your Remembrance; will you not understand? |
| Shakir | Certainly We have revealed to you a Book in which is your good remembrance; what! do you not then understand? |
| Sarwar | We have sent a Book, (the Quran), which is an honor for you. Will you then not understand?. |
| Khalifa | We have sent down to you a scripture containing your message. Do you not understand? |
| Hilali/Khan | Indeed, We have sent down for you (O mankind) a Book, (the Quran) in which there is Dhikrukum, (your Reminder or an honour for you i.e. honour for the one who follows the teaching of the Quran and acts on its orders). Will you not then understand? |
| H/K/Saheeh | We have certainly sent down to you a Book in which is your mention. Then will you not reason? |
| Malik | Now, O People, We have sent down to you a Book (The Qur’an) which deals with matters concerning yourselves; why don’t you understand?[10] |
| QXP | O Mankind! Now We have revealed unto you a Book that is all about you and it will give you eminence. Will you not, then, use your sense? (21:24), (23:70), (43:43-44). |
| Maulana Ali | Certainly We have revealed to you a Book which will give you eminence. Do you not then understand? |
| Free Minds | We have sent down to you a Scripture in which is your remembrance. Do you not comprehend? |
| Qaribullah | Now, We have sent down to you a Book in which is your Remembrance. Will you not understand? |
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| George Sale | Now have We sent down unto you, O Koreish, the book of the Koran; wherein there is honourable mention of you: Will ye not therefore understand? |
| JM Rodwell | And now have we sent down to you "the book," in which is your warning: What, will ye not then understand? |
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| Asad | [O MEN!] We have now bestowed upon you from on high a divine writ containing all that you ought to bear in mind : will you not, then, use your reason? [The term dhikr, which primarily denotes a "reminder" or a "remembrance", or, as Raghib defines it, the "presence (of something) in the mind", has also the meaning of "that by which one is remembered, i.e., with praise - in other words, "renown" or "fame" - and, tropically, "honour", "eminence" or "dignity". Hence, the above phrase contains, apart from the concept of a "reminder", an indirect allusion to the dignity and happiness to which man may attain by following the spiritual and social precepts laid down in the Quran. By rendering the expression dhikrukum as "all that you ought to bear in mind", I have tried to bring out all these meanings.] |
| 21:11 وكم قصمنا من قرية كانت ظالمة وانشانا بعدها قوما اخرين |
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| Transliteration | Wakam qasamna min qaryatin kanat thalimatan waansha/na baAAdaha qawman akhareena |
| Literal | And how many from a village/urban city We destroyed/broke , (it) was unjust/oppressive, and We created/formed after it a nation (of) others. |
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| Yusuf Ali | How many were the populations We utterly destroyed because of their iniquities, setting up in their places other peoples? |
| Pickthal | How many a community that dealt unjustly have We shattered, and raised up after them another folk! |
| Arberry | How many a city that was evildoing We have shattered, and set up after it another people! |
| Shakir | And how many a town which was iniquitous did We demolish, and We raised up after it another people! |
| Sarwar | How many unjust towns did We destroy and replace them with other nations?. |
| Khalifa | Many a community we terminated because of their transgression, and we substituted other people in their place. |
| Hilali/Khan | How many a town (community), that were wrong-doers, have We destroyed, and raised up after them another people! |
| H/K/Saheeh | And how many a city which was unjust have We shattered and produced after it another people. |
| Malik | How many nations We have destroyed because of their iniquities and replaced them by other nations![11] |
| QXP | Our Law of Requital has dashed into fragments many nations because of their unjust systems and We replaced them with other people. |
| Maulana Ali | And how many a town which was iniquitous did We demolish, and We raised up after it another people! |
| Free Minds | And how many a town have We destroyed because of its wrong doing, and We established after them a different people? |
| Qaribullah | How many harmdoing villages have We shattered and replaced them with another nation. |
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| George Sale | And how many cities have We overthrown, which were ungodly; and caused other nations to rise up after them? |
| JM Rodwell | And how many a guilty city have we broken down, and raised up after it other peoples: |
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| Asad | For, how many a community that persisted in evildoing have We dashed into fragments, and raised another people in its stead! [Lit., "after it".] |
| 21:12 فلما احسوا باسنا اذا هم منها يركضون |
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| Transliteration | Falamma ahassoo ba/sana itha hum minha yarkudoona |
| Literal | So when they felt with one of their physical senses Our might/power , then they are from it running (fleeing). |
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| Yusuf Ali | Yet, when they felt Our Punishment (coming), behold, they (tried to) flee from it. |
| Pickthal | And, when they felt Our might, behold them fleeing from it! |
| Arberry | Then, when they perceived Our might, behold, they ran headlong out of it. |
| Shakir | So when they felt Our punishment, lo! they began to fly |
| Sarwar | When they found Our torment approaching them they started to run away from the town. |
| Khalifa | When our requital came to pass, they started to run. |
| Hilali/Khan | Then, when they perceived (saw) Our Torment (coming), behold, they (tried to) flee from it. |
| H/K/Saheeh | And when its inhabitants perceived Our punishment, at once they fled from it. |
| Malik | When they felt that Our punishment was coming, they took to their heels and fled.[12] |
| QXP | And as soon as they began feeling Our Mighty Requital, behold them fleeing from it! (7:182), (16:26). |
| Maulana Ali | So when they felt Our might, lo! they began to flee from it. |
| Free Minds | So it was that when they perceived Our power, they were running from it. |
| Qaribullah | And when they felt Our Might they fled from it. |
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| George Sale | And when they felt our severe vengeance, behold, they fled swiftly from those cities. |
| JM Rodwell | And when they felt our vengeance, lo! they fled from it. |
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| Asad | And [every time,] as soon as they began to feel Our punishing might, lo! they tried to flee from it - |
| 21:13 لاتركضوا وارجعوا الى مااترفتم فيه ومساكنكم لعلكم تسألون |
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| Transliteration | La tarkudoo wairjiAAoo ila ma otriftum feehi wamasakinikum laAAallakum tus-aloona |
| Literal | Do not run, and return to what you were luxuriated/ungrateful and arrogant in it and your residences, maybe/perhaps you be asked/questioned. |
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| Yusuf Ali | Flee not, but return to the good things of this life which were given you, and to your homes in order that ye may be called to account. |
| Pickthal | (But it was said unto them): Flee not, but return to that (existence) which emasculated you and to your dwellings, that ye may be questioned. |
| Arberry | 'Run not! Return you unto the luxury that you exulted in, and your dwelling-places; haply you shall be questioned.' |
| Shakir | Do not fly (now) and come back to what you were made to lead easy lives in and to your dwellings, haply you will be questioned. |
| Sarwar | We told them, "Do not run away. Come back to your luxuries and your houses so that you can be questioned". |
| Khalifa | Do not run, and come back to your luxuries and your mansions, for you must be held accountable. |
| Hilali/Khan | Flee not, but return to that wherein you lived a luxurious life, and to your homes, in order that you may be questioned. |
| H/K/Saheeh | [Some angels said], Do not flee but return to where you were given luxury and to your homes — perhaps you will be questioned. |
| Malik | They were told: "Do not run away. Return to your luxuries of life and to your homes, so that you may be asked questions."[13] |
| QXP | (It was said) Flee not, but return to the good things of life you were given, and to your mansions, in order that you may be called to account. (How you amassed this wealth and luxury (102:8)). |
| Maulana Ali | Flee not and return to the easy lives which you led, and to your dwellings, that you may be questioned. |
| Free Minds | "Do not run, and come back to that which you were living lavishly in and your homes; so that you will be questioned." |
| Qaribullah | 'Do not run away. Return to your luxury that you rejoiced in, and your homes in order that you be questioned! ' |
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| George Sale | And the angels said, scoffingly, unto them, do not fly; but return to that wherein ye delighted, and to your habitations: Peradventure ye will be asked. |
| JM Rodwell | Flee not, said the angels in mockery, "but come back to that wherein ye revelled, and to your abodes! Questions will haply be put to you." |
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| Asad | [and at the same time they seemed to hear a scornful voice]: "Do not try to flee, but return to all that [once] gave you pleasure and corrupted your whole being. [For an explanation of the phrase ma utriftum fihi, see surah 11:116.] and [return] to your homes, so that you might be called to account [for what you have done]!" [The Quran does not say whose words these are, but the tenor of this passage indicates, I believe, that it is the scornful, self-accusing voice of the sinners' own conscience: hence my interpolation, between brackets, at the beginning of this verse.] |
| 21:14 قالوا ياويلنا انا كنا ظالمين |
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| Transliteration | Qaloo ya waylana inna kunna thalimeena |
| Literal | They said: "Oh our calam ity that we, we were unjust/oppressive." |
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| Yusuf Ali | They said: "Ah! woe to us! We were indeed wrong-doers!" |
| Pickthal | They cried: Alas for us! we were wrong-doers. |
| Arberry | They said, 'Alas for us! We have been evildoers.' |
| Shakir | They said: O woe to us! surely we were unjust. |
| Sarwar | They said, "Woe to us! We have been unjust". |
| Khalifa | They said, "Woe to us. We were really wicked." |
| Hilali/Khan | They cried: "Woe to us! Certainly! We have been Zalimoon (polytheists, wrong-doers and disbelievers in the Oneness of Allah, etc.)." |
| H/K/Saheeh | They said, O woe to us! Indeed, we were wrongdoers. |
| Malik | They replied: "Woe to us! Indeed we were wrongdoers."[14] |
| QXP | They said, "Ah! Woe to us! We did indeed wrong others and ourselves." |
| Maulana Ali | They said: O woe to us! Surely we were unjust. |
| Free Minds | They said: "Woe to us, we have been wicked!" |
| Qaribullah | They said: 'Alas for us we were harmdoers! ' |
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| George Sale | They answered, alas for us! Verily we have been unjust. |
| JM Rodwell | They said, "Oh, woe to us! Verily we have been evil doers." |
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| Asad | And they could only cry: [Lit., "They said".] "Oh, woe unto us! Verily, we were wrongdoers!" |
| 21:15 فمازالت تلك دعواهم حتى جعلناهم حصيدا خامدين |
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| Transliteration | Fama zalat tilka daAAwahum hatta jaAAalnahum haseedan khamideena |
| Literal | So it was still/continuing that it (was) their call/prayer until We made them uprooted (and) silent/dead . |
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| Yusuf Ali | And that cry of theirs ceased not, till We made them as a field that is mown, as ashes silent and quenched. |
| Pickthal | And this their crying ceased not till We made them as reaped corn, extinct. |
| Arberry | So they ceased not to cry, until We made them stubble, silent and still. |
| Shakir | And this ceased not to be their cry till We made them cut |
| Sarwar | Such was what they continued to say until We mowed them down and made them completely extinct. |
| Khalifa | This continued to be their proclamation, until we completely wiped them out. |
| Hilali/Khan | And that cry of theirs ceased not, till We made them as a field that is reaped, extinct (dead). |
| H/K/Saheeh | And that declaration of theirs did not cease until We made them [as] a harvest [mowed down], extinguished [like a fire]. |
| Malik | They kept on repeating that statement till We mowed them down, leaving no spark of life in them.[15] |
| QXP | And that cry of theirs did not cease until We made them as a field mown down, as silent as ashes. (36:28). |
| Maulana Ali | And this cry of theirs ceased not till We made them cut off, extinct. |
| Free Minds | So that remained as their cry until We took them all, and they became still. |
| Qaribullah | And this they did not stop crying out until We made them stubble, silent, and still. |
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| George Sale | And this their lamentation ceased not, until we had rendered them like corn which is mowen down, and utterly extinct. |
| JM Rodwell | And this ceased not to be their cry, until we made them like reaped corn, extinct. |
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| Asad | And that cry of theirs did not cease until We caused them to become [like] a field mown down, still and silent as ashes. |
| 21:16 وماخلقنا السماء والارض ومابينهما لاعبين |
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| Transliteration | Wama khalaqna alssamaa waal-arda wama baynahuma laAAibeena |
| Literal | And We did not create the skies/space and the earth/Planet Earth and what (is) between them (B) playing/amusing |
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| Yusuf Ali | Not for (idle) sport did We create the heavens and the earth and all that is between! |
| Pickthal | We created not the heaven and the earth and all that is between them in play. |
| Arberry | We created not the heaven and the earth, and whatsoever between them is, as playing; |
| Shakir | And We did not create the heaven and the earth and what is between them for sport. |
| Sarwar | We did not create the heavens and the earth just for fun. |
| Khalifa | We did not create the heavens and the earth, and everything between them just for amusement. |
| Hilali/Khan | We created not the heavens and the earth and all that is between them for a (mere) play . |
| H/K/Saheeh | And We did not create the heaven and earth and that between them in play. |
| Malik | Our creation of the heavens and the earth and all that lies between them is not a game.[16] |
| QXP | We did not create the heavens and the earth and all that is between them without Purpose. (11:7), (45:22), (53:31). |
| Maulana Ali | And We created not the heaven and the earth and what is between them for sport. |
| Free Minds | And We did not create the heavens and the Earth and what is between them for entertainment. |
| Qaribullah | It was not in play that We created the heavens and the earth and all that lies between them. |
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| George Sale | We created not the heavens and the earth, and that which is between them, by way of sport. |
| JM Rodwell | We created not the heaven and the earth, and what is between them, for sport: |
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| Asad | AND [know that] We have not created the heavens and the earth and all that is between them in mere idle play: [Lit., "playing" or "playfully", i.e., without meaning and purpose: see note on 10:5] |
| 21:17 لو اردنا ان نتخذ لهوا لاتخذناه من لدنا ان كنا فاعلين |
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| Transliteration | Law aradna an nattakhitha lahwan laittakhathnahu min ladunna in kunna faAAileena |
| Literal | If We wanted that We take a plaything/an amusement , We would have taken it from at Us, if We were making/doing. |
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| Yusuf Ali | If it had been Our wish to take (just) a pastime, We should surely have taken it from the things nearest to Us, if We would do (such a thing)! |
| Pickthal | If We had wished to find a pastime, We could have found it in Our presence - if We ever did. |
| Arberry | had We desired to take to Us a diversion We would have taken it to Us from Ourselves, had We done aught. |
| Shakir | Had We wished to make a diversion, We would have made it from before Ourselves: by no means would We do (it). |
| Sarwar | Had We wanted to play games, We could have certainly done so with things at hand. |
| Khalifa | If we needed amusement, we could have initiated it without any of this, if that is what we wanted to do. |
| Hilali/Khan | Had We intended to take a pastime (i.e. a wife or a son, etc.), We could surely have taken it from Us, if We were going to do (that). |
| H/K/Saheeh | Had We intended to take a diversion, We could have taken it from [what is] with Us — if [indeed] We were to do so. |
| Malik | Had We meant to make it a play ground, We would have done it by Ourself, without giving you discretion to do right and wrong, had We ever done so.[17] |
| QXP | If We had wished to find a pastime, We could have found it in Our Presence, if such had been Our Will at all! |
| Maulana Ali | Had We wished to take a pastime, We would have taken it from before Ourselves; by no means would We do (so). |
| Free Minds | If We wanted to be amused, We could have done so from what is already with Us, if that is what We wished to do. |
| Qaribullah | Had We wished to take to Us an amusement We would have taken it to Us from Ours had We done so. |
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| George Sale | If We had pleased to take diversion, verily We had taken it with that which beseemeth Us; if We had resolved to have done this. |
| JM Rodwell | Had it been our wish to find a pastime, we had surely found it in ourselves;- if to do so had been our will. |
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| Asad | [for,] had We willed to indulge in a pastime, We would indeed have produced it from within Ourselves - if such had been Our will at all! [Lit., "if We had [ever] willed to do so": meaning that, had God ever willed to "indulge in a pastime" (which, being almighty and self-sufficient, He has no need to do). He could have found it within His Own Self, without any necessity to create a universe which would embody His hypothetical - and logically inconceivable - will to "please Himself", and would thus represent a "projection", as it were, of His Own Being. In the elliptic manner of the Quran, the above passage amounts to a statement of God's transcendence.] |
| 21:18 بل نقذف بالحق على الباطل فيدمغه فاذا هو زاهق ولكم الويل مما تصفون |
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| Transliteration | Bal naqthifu bialhaqqi AAala albatili fayadmaghuhu fa-itha huwa zahiqun walakumu alwaylu mimma tasifoona |
| Literal | Rather We throw/hurl with the truth on the falsehood, so it nullifies/eliminates it (the falsehood), so then it(the falsehood) is vanishing/being destroyed , and for you (is) the grief/misfortune from what you describe/categorize. |
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| Yusuf Ali | Nay, We hurl the Truth against falsehood, and it knocks out its brain, and behold, falsehood doth perish! Ah! woe be to you for the (false) things ye ascribe (to Us). |
| Pickthal | Nay, but We hurl the true against the false, and it doth break its head and lo! it vanisheth. And yours will be woe for that which ye ascribe (unto Him). |
| Arberry | Nay, but We hurl the truth against falsehood and it prevails over it, and behold, falsehood vanishes away. Then woe to you for that you describe! |
| Shakir | Nay! We cast the truth against the falsehood, so that it breaks its head, and lo! it vanishes; and woe to you for what you describe; |
| Sarwar | We bring forward the Truth to crush and destroy falsehood; it is doomed to be banished. Woe to you for your way of thinking about God! |
| Khalifa | Instead, it is our plan to support the truth against falsehood, in order to defeat it. Woe to you for the utterances you utter. |
| Hilali/Khan | Nay, We fling (send down) the truth (this Quran) against the falsehood (disbelief), so it destroys it, and behold, it (falsehood) is vanished. And woe to you for that (lie) which you ascribe (to Us) (against Allah by uttering that Allah has a wife and a son). |
| H/K/Saheeh | Rather, We dash the truth upon falsehood, and it destroys it, and thereupon it departs. And for you is destruction from that which you describe. |
| Malik | Nay! We give falsehood a violent blow with the Truth to knock it out and behold! Falsehood vanishes away. Woe be to you, for all the false gods you have invented.[18] |
| QXP | Nay, We hurl the true against the false, and it crushes it and verily falsehood has to vanish. It is only harmful for yourselves to fabricate falsehood. (Some people conjecture that the Universe is a dream, a play or a mere shadow of the World of Ideas. But We have designed it such that the Reality advances and falsehood vanishes). |
| Maulana Ali | Nay, We hurl the Truth against falsehood, so it knocks out its brains, and lo! it vanishes. And woe to you for what you describe! |
| Free Minds | No, We cast with the truth upon the falsehood, so it disrupts it, and then it retreats. And woe to you for what you have described. |
| Qaribullah | No, We hurl truth at falsehood, and it shall conquer it, and see, falsehood vanishes. Woe to you for all you have described. |
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| George Sale | But We will oppose truth to vanity, and it shall confound the same; and behold, it shall vanish away. Woe be unto you, for that which ye impiously utter concerning God! |
| JM Rodwell | Nay, we will hurl the truth at falsehood, and it shall smite it, and lo! it shall vanish. But woe be to you for what ye utter of God! |
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| Asad | Nay, but [by the very act of creation] We hurl the truth against falsehood, [I.e., the truth of God's transcendence against the false idea of His existential immanence in or co-existence with, the created universe.] and it crushes the latter: and lo! it withers away. [The obvious fact that everything in the created universe is finite and perishable effectively refutes the claim that it could be a "projection" of the Creator, who is infinite and eternal.] But woe unto you for all your [attempts at] defining [God] - [Lit., "for all that you attribute [to God] by way of description" or "of definition" (cf. the last sentence of 6:100 and the corresponding note) - implying that the idea of God's "immanence" in His creation is equivalent to an attempt to define His Being.] |
| 21:19 وله من في السماوات والارض ومن عنده لايستكبرون عن عبادته ولايستحسرون |
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| Transliteration | Walahu man fee alssamawati waal-ardi waman AAindahu la yastakbiroona AAan AAibadatihi wala yastahsiroona |
| Literal | And for Him whom (is) between the skies/space and the earth/Planet Earth, and whom (are) at Him do not be arrogant from worshipping Him, and they do not grieve/sadden . |
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| Yusuf Ali | To Him belong all (creatures) in the heavens and on earth: Even those who are in His (very) Presence are not too proud to serve Him, nor are they (ever) weary (of His service): |
| Pickthal | Unto Him belongeth whosoever is in the heavens and the earth. And those who dwell in His presence are not too proud to worship Him, nor do they weary; |
| Arberry | To Him belongs whosoever is in the heavens and the earth; and those who are with Him wax not too proud to do Him service neither grow weary, |
| Shakir | And whoever is in the heavens and the earth is His; and those who are with Him are not proud to serve Him, nor do they grow weary. |
| Sarwar | To Him belongs all those who are in the heavens and the earth. Those who are closer to Him are not too proud to worship Him, nor do they get tired of worshipping. |
| Khalifa | To Him belongs everyone in the heavens and the earth, and those at Him are never too arrogant to worship Him, nor do they ever waver. |
| Hilali/Khan | To Him belongs whosoever is in the heavens and on earth. And those who are near Him (i.e. the angels) are not too proud to worship Him, nor are they weary (of His worship). |
| H/K/Saheeh | To Him belongs whoever is in the heavens and the earth. And those near Him are not prevented by arrogance from His worship, nor do they tire. |
| Malik | To Him belongs all that exists in the heavens and in the earth; and the angels, who are in His very presence, are not too proud to serve Him, nor do they feel wearied of His service.[19] |
| QXP | Unto Him belongs whoever is in the heavens and the earth. All creation dwells in His Dominion and none is ever too proud to obey His Laws, nor do they get tired. |
| Maulana Ali | And to Him belongs whoever is in the heavens and the earth. And those who are with Him are not too proud to serve Him, nor are they weary. |
| Free Minds | And to Him is whoever is in the heavens and in the Earth. And those who are near Him are not too proud to serve Him, nor do they complain. |
| Qaribullah | To Him belongs whosoever is in the heavens and the earth. Those who are with Him are not too proud to worship Him, nor are they ever wearied. |
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| George Sale | Since whoever is in heaven and on earth is subject unto Him; and the angels who are in his presence do not insolently disdain his service, neither are they tired therewith. |
| JM Rodwell | All beings in the heaven and on the earth are His: and they who are in his presence disdain not his service, neither are they wearied: |
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| Asad | for, unto Him belong all [beings] that are in the heavens and on earth; and those that are with Him are never too proud to worship Him and never grow weary [thereof]: [According to the classical commentators, this refers to the angels; but it is possible to understand the expression "those who are with Him" in a wider sense, comprising not only the angels but also all human beings who are truly God-conscious and wholly dedicated to Him. In either case, their "being with Him" is a metaphorical indication of their spiritual eminence and place of honour in God's sight, and does not bear any spatial connotation of "nearness" (Zamakhshari and Razi): obviously so, because God is limitless in space as well as in time. (See also 40:7 and the corresponding note.)] |
| 21:20 يسبحون الليل والنهار لايفترون |
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| Transliteration | Yusabbihoona allayla waalnnahara la yafturoona |
| Literal | They praise/glorify (during) the night and the daytime, they do not subside/abate . |
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| Yusuf Ali | They celebrate His praises night and day, nor do they ever flag or intermit. |
| Pickthal | They glorify (Him) night and day; they flag not. |
| Arberry | glorifying Him by night and in the daytime and never failing. |
| Shakir | They glorify (Him) by night and day; they are never languid. |
| Sarwar | They glorify Him day and night without fail. |
| Khalifa | They glorify night and day, without ever tiring. |
| Hilali/Khan | They (i.e. the angels) glorify His Praises night and day, (and) they never slacken (to do so). |
| H/K/Saheeh | They exalt [Him] night and day [and] do not slacken. |
| Malik | They glorify Him night and day; and do not pause.[20] |
| QXP | They (extol His Glory) strive night and day towards the fulfillment of His plan and do not pause. |
| Maulana Ali | They glorify (Him) night and day: they flag not. |
| Free Minds | They glorify in the night and the day, they do not cease. |
| Qaribullah | They never fail to exalt Him either at night or in the day. |
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| George Sale | They praise Him night and day: They faint not. |
| JM Rodwell | They praise Him night and day: they rest not. |
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| Asad | they extol His limitless glory by night and by day, never flagging [therein]. |
| 21:21 ام اتخذوا الهة من الارض هم ينشرون |
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| Transliteration | Ami ittakhathoo alihatan mina al-ardi hum yunshiroona |
| Literal | Or they took/received gods from the earth/Planet Earth, they are reviving/resurrecting. |
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| Yusuf Ali | Or have they taken (for worship) gods from the earth who can raise (the dead)? |
| Pickthal | Or have they chosen gods from the earth who raise the dead? |
| Arberry | Or have they taken gods out of the earth who raise the dead? |
| Shakir | Or have they taken gods from the earth who raise (the dead). |
| Sarwar | Have they chosen deities from earth? Can such deities give life to anyone?. |
| Khalifa | Have they found gods on earth who can create? |
| Hilali/Khan | Or have they taken (for worship) aliha (gods) from the earth who raise the dead? |
| H/K/Saheeh | Or have men taken for themselves gods from the earth who resurrect [the dead]? |
| Malik | Have the earthly deities, that they have taken for worship, the power to raise the dead?[21] |
| QXP | And yet, some people choose 'gods' from the earth thinking that systems devised by them can make the humanity rise. |
| Maulana Ali | Or have they taken gods from the earth who give life? |
| Free Minds | Or have they taken gods from the Earth who can resurrect? |
| Qaribullah | Or, have they taken earthly gods who revive the dead? |
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| George Sale | Have they taken gods from the earth? Shall they raise the dead to life? |
| JM Rodwell | Have they taken gods from the earth who can quicken the dead? |
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| Asad | And yet [As stressed by Zamakhshari, the particle am which introduces this sentence has not, as is so often the case, an interrogative sense ("is it that..."), but is used here in the sense of bal, which in this instance may be rendered as "and yet".] some people choose to worship certain earthly things or beings as deities [Lit., "they have taken unto themselves deities from the earth", i.e., from among the things or beings found on earth: an expression which alludes to all manner of false objects of worship - idols of every description, forces of nature, deified human beings, and, finally, abstract concepts such as wealth, power. etc.] that [are supposed to] resurrect [the dead; and they fail to realize that], |
| 21:22 لو كان فيهما الهة الا الله لفسدتا فسبحان الله رب العرش عما يصفون |
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| Transliteration | Law kana feehima alihatun illa Allahu lafasadata fasubhana Allahi rabbi alAAarshi AAamma yasifoona |
| Literal | If (there) was in them (B) (the skies and the Earth) gods, except God, they (B) would have been corrupted ,so praise/glory (to) God, Lord (of) the throne about what they describe/categorize. |
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| Yusuf Ali | If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! but glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him! |
| Pickthal | If there were therein gods beside Allah, then verily both (the heavens and the earth) had been disordered. Glorified be Allah, the Lord of the Throne, from all that they ascribe (unto Him). |
| Arberry | Why, were there gods in earth and heaven other than God, they would surely go to ruin; so glory be to God, the Lord of the Throne, above that they describe! |
| Shakir | If there had been in them any gods except Allah, they would both have certainly been in a state of disorder; therefore glory be to Allah, the Lord of the dominion, above what they attribute (to Him). |
| Sarwar | Had there been other deities in the heavens and the earth besides God, both the heavens and the earth would have been destroyed. God, the Lord of the Throne, is too Glorious to be as they think He is. |
| Khalifa | If there were in them (the heavens and the earth) other gods beside GOD, there would have been chaos. Glory be to GOD; the Lord with absolute authority. He is high above their claims. |
| Hilali/Khan | Had there been therein (in the heavens and the earth) gods besides Allah, then verily both would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above what they attribute to Him! |
| H/K/Saheeh | Had there been within the heavens and earth gods besides Allah, they both would have been ruined. So exalted is Allah, Lord of the Throne, above what they describe. |
| Malik | If there were other gods in the heavens or in the earth besides Allah, both the heavens and earth would have been in a state of disorder. Glory be to Allah, the Lord of the Throne, absolutely free is He from the falsehood that they attribute to Him.[22] |
| QXP | If there were other gods besides God, there would have been chaos in both, the heavens and the earth. Glorified is Allah, the Lord of Supreme Control, above all that they contrive. (6:3), (16:51), (39:67), (3:84). |
| Maulana Ali | If there were in them gods besides Allah, they would both have been in disorder. So glory be to Allah, the Lord of the Throne, being above what they describe! |
| Free Minds | If there were gods in them except for God, then they would have been ruined. Glory be to God, the Lord of the throne from what they describe. |
| Qaribullah | Had there been gods in heaven or earth, other than Allah, both would indeed have been ruined. Exalted be Allah, Lord of the Throne, above that they describe. |
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| George Sale | If there were either in heaven or on earth gods besides God, verily both would be corrupted. But far be that which they utter, from God, the Lord of the throne! |
| JM Rodwell | Had there been in either heaven or earth gods besides God, both surely had gone to ruin. But glory be to God, the Lord of the throne, beyond what they utter! |
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| Asad | had there been in heaven or on earth [Lit., "in those two [realms]", alluding to the first clause of verse 19 above.] any deities other than God, both [those realms would surely have fallen into ruin! But limitless in His glory is God, enthroned in His awesome almightiness [Lit., "the Sustainer (rabb) of the awesome throne of almightiness". (For this rendering of al-arsh, see note on 7:54.][far] above anything that men may devise by way of definition! [Cf. last sentence of verse 18 above and the corresponding note, as well as note on 6:100.] |
| 21:23 لايسأل عما يفعل وهم يسألون |
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| Transliteration | La yus-alu AAamma yafAAalu wahum yus-aloona |
| Literal | (He is) not to be asked/questioned about what He makes/does, and they are being asked/questioned. |
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| Yusuf Ali | He cannot be questioned for His acts, but they will be questioned (for theirs). |
| Pickthal | He will not be questioned as to that which He doeth, but they will be questioned. |
| Arberry | He shall not be questioned as to what He does, but they shall he questioned. |
| Shakir | He cannot be questioned concerning what He does and they shall be questioned. |
| Sarwar | He will not be questioned about anything He does, but all people will be questioned about their deeds. |
| Khalifa | He is never to be asked about anything He does, while all others are questioned. |
| Hilali/Khan | He cannot be questioned as to what He does, while they will be questioned. |
| H/K/Saheeh | He is not questioned about what He does, but they will be questioned. |
| Malik | He is accountable to none about what He does, but they are accountable to Him.[23] |
| QXP | (The Ultimate Sovereignty, befits only Him.) He cannot be called to account for what He does, whereas they will be called to account. |
| Maulana Ali | He cannot be questioned as to what He does, and they will be questioned. |
| Free Minds | He is not questioned about what He does, while they will be questioned. |
| Qaribullah | He is not to be questioned about what He does, but they shall be questioned. |
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| George Sale | No account shall be demanded of Him for what He shall do; but an account shall be demanded of them. |
| JM Rodwell | He shall not be asked of his doings, but they shall be asked. |
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| Asad | He cannot be called to account for whatever He does, whereas they will be called to account: |
| 21:24 ام اتخذوا من دونه الهة قل هاتوا برهانكم هذا ذكر من معي وذكر من قبلي بل اكثرهم لايعلمون الحق فهم معرضون |
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| Transliteration | Ami ittakhathoo min doonihi alihatan qul hatoo burhanakum hatha thikru man maAAiya wathikru man qablee bal aktharuhum la yaAAlamoona alhaqqa fahum muAAridoona |
| Literal | Or they took/received from other than Him gods, say: "Bring/give your proof/evidence that (is a) reminder/mention what (is) with me, and (a) reminder/mention what (is) before me, but most of them do not know the truth , so they are objecting/opposing . |
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| Yusuf Ali | Or have they taken for worship (other) gods besides him? Say, "Bring your convincing proof: this is the Message of those with me and the Message of those before me." But most of them know not the Truth, and so turn away. |
| Pickthal | Or have they chosen other gods beside Him? say: Bring your proof (of their godhead). This is the Reminder of those with me and those before me, but most of them know not the Truth and so they are averse. |
| Arberry | Or have they taken gods apart from Him? Say: 'Bring your proof! This is the Remembrance of him who is with me, and the Remembrance of those before me. Nay, but the most part of them know not the truth, so therefore they are turning away. |
| Shakir | Or, have they taken gods besides Him? Say: Bring your proof; this is the reminder of those with me and the reminder of those before me. Nay! most of them do not know the truth, so they turn aside. |
| Sarwar | Have they chosen other gods besides God? (Muhammad), ask them, "Show the proof (in support of such belief). This is (the Quran) which tells us about the (beliefs of the people) in my time and those who lived before me." Most of them do not know. Moreover, the truth is that they neglect (the question of belief altogether). |
| Khalifa | Have they found other gods beside Him? Say, "Show me your proof. This is the message to my generation, consummating all previous messages." Indeed, most of them do not recognize the truth; this is why they are so hostile. |
| Hilali/Khan | Or have they taken for worship (other) aliha (gods) besides Him? Say: "Bring your proof:" This (the Quran) is the Reminder for those with me and the Reminder for those before me. But most of them know not the Truth, so they are averse. |
| H/K/Saheeh | Or have they taken gods besides Him? Say, [O Muúammad], Produce your proof. This [Qurâ an] is the message for those with me and the message of those before me. But most of them do not know the truth, so they are turning away. |
| Malik | Even then, have they taken other deities for worship besides Him? Ask them: "Show us your proof: here is this reminder (Al-Qur’an) for the people of my time and it also contains the reminder of those before me." But most of them have no knowledge of Reality, and that is why they have turned away.[24] |
| QXP | And yet they choose deities instead of Him! Say, "Bring your evidence. This is the demand of those with me and this has been the demand of those who were with previous Prophets." (23:117). Indeed, most of them do not recognize the Truth hence, they stubbornly turn away from it. |
| Maulana Ali | Or, have they taken gods besides Him? Say: Bring your proof. This is the reminder of those with me and the reminder of those before me. Nay, most of them know not the Truth, so they turn away. |
| Free Minds | Or have they taken gods besides Him? Say: "Bring your proof. This is a reminder of those with me and a reminder of those before me." But, most of them do not know the truth, so they turn away. |
| Qaribullah | Have they taken gods, other than Him? Say: 'Bring us your proof! Here is the Remembrance of he who is with me and the Remembrance of those before me. ' But no, most of them do not know the truth, therefore they turn away. |
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| George Sale | Have they taken other gods besides Him? Say, produce your proof thereof. This is the admonition of those who are contemporary with me, and the admonition of those who have been before me: But the greater part of them know not the truth, and turn aside from the same. |
| JM Rodwell | Have they taken other gods beside Him? SAY; Bring forth your proofs that they are gods. This is the warning of those who are with me, and the warning of those who were before me: but most of them know not the truth, and turn aside. |
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| Asad | and yet, [See note on verse 21 above.] they choose to worship [imaginary] deities instead of Him! Say [O Prophet]: "Produce an evidence for what you are claiming: [Lit., "produce your evidence", i.e., for the existence of deities other than God, as well as for the intellectual and moral justification of worshipping anything but Him.] this is a reminder [unceasingly voiced] by those who are with me, just as it was a reminder [voiced] by those who came before me." [I.e., the earlier prophets, the purport of whose messages was always the stress on the oneness of God.] But nay, most of them do not know the truth, and so they stubbornly turn away [from it] [In other words, most people's obstinate refusal to consider a reasonable proposition on its merits is often due to no more than the simple fact that it is not familiar to them.] |
| 21:25 وماارسلنا من قبلك من رسول الا نوحي اليه انه لااله الا انا فاعبدون |
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| Transliteration | Wama arsalna min qablika min rasoolin illa noohee ilayhi annahu la ilaha illa ana faoAAbudooni |
| Literal | And We did not send from before you from a messenger, except (that) We inspire/transmit to him: "That He is no God except Me, so worship Me." |
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| Yusuf Ali | Not a messenger did We send before thee without this inspiration sent by Us to him: that there is no god but I; therefore worship and serve Me. |
| Pickthal | And We sent no messenger before thee but We inspired him, (saying): There is no Allah save Me (Allah), so worship Me. |
| Arberry | And We sent never a Messenger before thee except that We revealed to him, saying, 'There is no god but I; so serve Me.' |
| Shakir | And We did not send before you any messenger but We revealed to him that there is no god but Me, therefore serve Me. |
| Sarwar | To all the Messengers that were sent before you We revealed that I am the only God to be worshipped. |
| Khalifa | We did not send any messenger before you except with the inspiration: "There is no god except Me; you shall worship Me alone." |
| Hilali/Khan | And We did not send any Messenger before you (O Muhammad SAW) but We inspired him (saying): La ilaha illa Ana (none has the right to be worshipped but I (Allah)), so worship Me (Alone and none else)." |
| H/K/Saheeh | And We sent not before you any messenger except that We revealed to him that, There is no deity except Me, so worship Me. |
| Malik | The fact is that to every Messenger whom We sent before you, We revealed the same Message: "There is no god but Me, so worship Me Alone."[25] |
| QXP | We sent no Messenger before you without having revealed to him, "There is no god but Me, therefore you shall worship Me alone." |
| Maulana Ali | And We sent no messenger before thee but We revealed to him that there is no God but Me, so serve Me. |
| Free Minds | And We did not send any messenger before you except that We inspired him that: "There is no god but Me, so serve Me." |
| Qaribullah | We never sent a Messenger before you except that We revealed to him saying: 'There is no god except Me, therefore, worship Me. ' |
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| George Sale | We have sent no Apostle before thee, but We revealed unto him that there is no god besides my self: Wherefore serve Me. |
| JM Rodwell | No apostle have we sent before thee to whom we did not reveal that "Verily there is no God beside me: therefore worship me." |
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| Asad | and [this despite the fact that even] before thy time We never sent any apostle without having revealed to him that there is no deity save Me, - [and that,] therefore, you shall worship Me [alone]! |
| 21:26 وقالوا اتخذ الرحمن ولدا سبحانه بل عباد مكرمون |
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| Transliteration | Waqaloo ittakhatha alrrahmanu waladan subhanahu bal AAibadun mukramoona |
| Literal | And they said: "The merciful took/received a child (son) His praise/glory but honoured worshippers/slaves." |
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| Yusuf Ali | And they say: "(Allah) Most Gracious has begotten offspring." Glory to Him! they are (but) servants raised to honour. |
| Pickthal | And they say: The Beneficent hath taken unto Himself a son. Be He Glorified! Nay, but (those whom they call sons) are honoured slaves; |
| Arberry | They say:' 'The All-merciful has taken to Him a son.' Glory be to Him! Nay, but they are honoured servants |
| Shakir | And they say: The Beneficent Allah has taken to Himself a ! son. Glory be to Him. Nay! they are honored servants |
| Sarwar | They said, "The Beneficent God has given birth to a son. He is too Exalted to give birth to a son." (Those whom they think are God's sons) are only His honorable servants. |
| Khalifa | Yet, they said, "The Most Gracious has begotten a son!" Glory be to Him. All (messengers) are (His) honored servants. |
| Hilali/Khan | And they say: "The Most Beneficent (Allah) has begotten a son (or children)." Glory to Him! They (those whom they call children of Allah i.e. the angels, Iesa (Jesus) son of Maryam (Mary), Uzair (Ezra), etc.), are but honoured slaves. |
| H/K/Saheeh | And they say, The Most Merciful has taken a son. Exalted is He! Rather, they are [but] honored servants. |
| Malik | In spite of receiving that message, they still say: "The Beneficent (Allah) has offspring!" Glory be to Him! The angels are but His honored servants.[26] |
| QXP | And some say, "The Beneficent has taken unto Himself a son. Glory to Him! Those whom they call His offspring are His servants raised in honor. |
| Maulana Ali | And they say: The Beneficent has taken to Himself a son. Glory be to Him! Nay, they are honoured servants -- |
| Free Minds | And they said: "The Almighty has taken a son!" Be He glorified, they are all but honoured servants. |
| Qaribullah | They say 'The Merciful has taken a son. ' Exaltations to Him! No, they are only His honored worshipers, |
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| George Sale | They say, the Merciful hath begotten issue; and the angels are his daughters. God forbid! They are his honoured servants: |
| JM Rodwell | Yet they say, "The God of Mercy hath begotten issue from the angels." Glory be to Him! Nay, they are but His honoured servants: |
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| Asad | And [yet,] some say, "The Most Gracious has taken unto Himself a son"! Limitless is He in His glory! [I.e., utterly remote from the imperfection implied in the concept of `offspring": see note on 19:92.] Nay, [those whom they regard as God's "offspring" are but His] honoured servants: [This alludes to prophets like Jesus, whom the Christians regard as "the son of God", as well as to the angels, whom the pre-Islamic Arabs considered to be "God's daughters" (since they were conceived of as females). |
| 21:27 لايسبقونه بالقول وهم بامره يعملون |
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| Transliteration | La yasbiqoonahu bialqawli wahum bi-amrihi yaAAmaloona |
| Literal | They do not precede/race Him with the saying/opinion and belief, and they are with His order/command doing/working. |
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| Yusuf Ali | They speak not before He speaks, and they act (in all things) by His Command. |
| Pickthal | They speak not until He hath spoken, and they act by His command. |
| Arberry | that outstrip Him not in speech, and perform as He commands. |
| Shakir | They do not precede Him in speech and (only) according to His commandment do they act. |
| Sarwar | These servants do not speak before He speaks. They simply act according to His orders. |
| Khalifa | They never speak on their own, and they strictly follow His commands. |
| Hilali/Khan | They speak not until He has spoken, and they act on His Command. |
| H/K/Saheeh | They cannot precede Him in word, and they act by His command. |
| Malik | They do not precede Him in speaking and they act according to His commandment.[27] |
| QXP | They exceed not what He has spoken to them, and they act by His Command. |
| Maulana Ali | They speak not before He speaks, and according to his command they act. |
| Free Minds | They do n |