Surah 21. Al-Anbiya

And [are they not aware that] We have set up firm mountains on earth, lest it sway with them⁴⁰ and [that] We have appointed thereon broad paths, so that they might find their way,

  - Mohammad Asad

See 16:15 and the corresponding note [11].

And We have planted mountains on earth lest it should tilt to one side with them (the weight of people) and We left between them open passages so that they may find the right direction.

  - Muhammad Farooq-i-Azam Malik

And We have placed firm mountains upon the earth so it does not shake with them, and made in it broad pathways so they may find their way.

  - Mustafa Khattab

And We have placed in the earth firm hills lest it quake with them, and We have placed therein ravines as roads that haply they may find their way.

  - Marmaduke Pickthall

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}

  - Abdullah Yusuf Ali

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.

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.

and [that] We have set up the sky as a canopy well-secured?⁴¹ And yet, they stubbornly turn away from [all] the signs of this [creation],

  - Mohammad Asad

See note [4] on the first sentence of 13:2 , which seems to have a similar meaning.

And We have made the sky a safe canopy: yet they are heedless to these signs.

  - Muhammad Farooq-i-Azam Malik

And We have made the sky a well-protected canopy, still they turn away from its signs.¹

  - Mustafa Khattab

 The signs of the heaven include the galaxies, planets, stars, etc., all of which have an orbit. Our planet orbits the sun, the sun orbits the Milky Way Galaxy, and the Milky Way Galaxy orbits the Virgo Supercluster, etc.

And We have made the sky a roof withheld (from them). Yet they turn away from its portents.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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.

and [fail to see that] it is He who has created the night and the day and the sun and the moon - all of them floating through space!

  - Mohammad Asad

He is the One Who has created the night and the day and the sun and the moon: all (the celestial bodies) move swiftly in an orbit of their own.

  - Muhammad Farooq-i-Azam Malik

And He is the One Who created the day and the night, the sun and the moon- each travelling in an orbit.

  - Mustafa Khattab

And He it is Who created the night and the day, and the sun and the moon. They float, each in an orbit.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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!

AND [remind those who deny thee, O Prophet,⁴² that] never have We granted life everlasting to any mortal before thee:⁴³ but do they, perchance, hope that al-though thou must die, they will live forever?⁴⁴

  - Mohammad Asad

This relates to the objection of the unbelievers, mentioned in verse {3} of this surah, that Muhammad is "but a mortal like yourselves", and connects also with verses {7-8}, which stress that all of God's apostles were but mortal men (cf. {3: 144}).

The obvious implication is, "and so We shall not grant it unto thee, either". Cf. {39: 30}-"thou art bound to die".

Lit., "but if, then, thou shouldst die, will they live forever?"-implying an assumption on their part that they would not be called to account on death and resurrection.

O Muhammad, We have not granted immortality to any human before you: so if you are to die, will these unbelievers live forever?

  - Muhammad Farooq-i-Azam Malik

We have not granted immortality to any human before you 'O Prophet': so if you die, will they live forever?

  - Mustafa Khattab

We appointed immortality for no mortal before thee. What! if thou diest, can they be immortal?

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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?

Every human being is bound to taste death; and We test you [all] through the bad and the good [things of life] by way of trial: and unto Us you all must return.⁴⁵

  - Mohammad Asad

Lit., "you shall be brought back", i.e., for judgment.

Every soul is bound to have the taste of death. We are putting all of you to a test by passing you through bad and good conditions, and finally you shall return to Us.

  - Muhammad Farooq-i-Azam Malik

Every soul will taste death. And We test you 'O humanity' with good and evil as a trial, then to Us you will 'all' be returned.

  - Mustafa Khattab

Every soul must taste of death, and We try you with evil and with good, for ordeal. And unto Us ye will be returned.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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.

But [thus it is:] whenever they who are bent on denying the truth consider thee,⁴⁶ they make thee but a target of their mockery, [saying to one another,] "Is this the one who speaks [so contemptuously] of your gods?"⁴⁷ And yet, it is they themselves who, at [every] mention of the Most Gracious, are wont to deny the truth!⁴⁸

  - Mohammad Asad

Lit., "see thee": but since this verb has here obviously an abstract meaning, relating to the message propounded by the Prophet, it is best rendered as above.

Sc., "and dares to deny their reality although he is a mere mortal like ourselves?"

I.e., although they resent any aspersion cast on whatever things or forces they unthinkingly worship, they refuse to acknowledge God's planning will manifested in every aspect of His creation.

When the unbelievers see you they do not take you but for one to be scoffed at, saying: "Is this the one who talks against your gods?" And they themselves deny the mention of the Compassionate (Allah).

  - Muhammad Farooq-i-Azam Malik

When the disbelievers see you 'O Prophet', they only make fun of you, 'saying,' 'Is this the one who speaks 'ill' of your gods?' while they disbelieve at the mention of the Most Compassionate.

  - Mustafa Khattab

And when those who disbelieve behold thee, they but choose thee out for mockery, (saying): Is this he who maketh mention of your gods? And they would deny all mention of the Beneficent.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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.

Man is a creature of haste;⁴⁹ [but in time] I shall make obvious to you [the truth of] My messages: do not, then, ask Me to hasten [it]!⁵⁰

  - Mohammad Asad

Lit., "is created out of haste" - i.e., he is by nature imbued with impatience: cf. last sentence of 17:11 . In the present context this refers to man's impatience regarding things to come: in this case - as is obvious from the sequence - his hasty refusal to believe in God's coming judgement.

Cf. {16: 1} -"God's judgment is [bound to] come: do not, then, call for its speedy advent!"

Man is a creature of haste (impatience). Soon I will show you My signs, therefore, you need not be impatient.

  - Muhammad Farooq-i-Azam Malik

Humankind is made of haste. I will soon show you My signs, so do not ask Me to hasten them.

  - Mustafa Khattab

Man is made of haste. I shall show you My portents, but ask Me not to hasten.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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!

But they [who reject My messages are wont to] ask, "When is that promise [of God's judgment] to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!"⁵¹

  - Mohammad Asad

The Qur'anic answer to this question is given in 7:187 .

They ask: "When will this promise be fulfilled if you are telling the truth?"

  - Muhammad Farooq-i-Azam Malik

They ask 'the believers', 'When will this threat come to pass if what you say is true?'

  - Mustafa Khattab

And they say: When will this promise (be fulfilled), if ye are truthful?

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

If they but knew - they who are bent on deny-ing the truth - [that there will come] a time when they will not be able to ward off the fire from their faces, nor from their backs, and will not find any succour!

  - Mohammad Asad

They would not have asked this question if only the unbelievers knew the Day when they will be able to protect neither their faces from the fire of hell nor their backs, nor will they be helped!

  - Muhammad Farooq-i-Azam Malik

If only the disbelievers knew that a time will come when they will not be able to keep the Fire off their faces or backs, nor will they be helped.

  - Mustafa Khattab

If those who disbelieved but knew the time when they will not be able to drive off the fire from their faces and from their backs, and they will not be helped!

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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.

Nay, but [the Last Hour] will come upon them of a sudden, and will stupefy them: and they will be unable to avert it, and neither will they be allowed any respite.

  - Mohammad Asad

Nay, it will come to them all of a sudden and overpower them so abruptly that they shall neither be able to avert it nor shall they get any respite.

  - Muhammad Farooq-i-Azam Malik

In fact, the Hour will take them by surprise, leaving them stunned. So they will not be able to avert it, nor will it be delayed from them.

  - Mustafa Khattab

Nay, but it will come upon them unawares so that it will stupefy them, and they will be unable to repel it, neither will they be reprieved.

  - Marmaduke Pickthall

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.

  - Abdullah Yusuf Ali

And, indeed, [O Muhammad, even] before thy time have [God's] apostles been derided - but those who scoffed at them were [in the end] overwhelmed by the very thing which they had been wont to deride.⁵²

  - Mohammad Asad

See 6:10 (which has exactly the same wording) and the corresponding note [9].

As for their scoffing, the Rasools before you were also scoffed at; but their scoffers were hemmed in by the very thing at which they used to scoff.

  - Muhammad Farooq-i-Azam Malik

'Other' messengers had already been ridiculed before you 'O Prophet', but those who mocked them were overtaken by what they used to ridicule.

  - Mustafa Khattab

Messengers before thee, indeed, were mocked, but that whereat they mocked surrounded those who scoffed at them.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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.'

Say: "Who could protect you, by night or by day, from the Most Gracious?"⁵³ And yet, from a remembrance of their Sustainer do they stubbornly turn away!

  - Mohammad Asad

The reference to God, in this context, as "the Most Gracious" (ar-rahman) is meant to bring out the fact that He - and He alone - is the protector of all creation.

Ask them, "Who is there to protect you by night and by day from the wrath of the Compassionate?" Yet they turn away from the admonition of their Rabb.

  - Muhammad Farooq-i-Azam Malik

Ask 'them, O Prophet,' 'Who can defend you by day or by night against the Most Compassionate?' Still they turn away from the remembrance of their Lord.

  - Mustafa Khattab

Say: Who guardeth you in the night or in the day from the Beneficent? Nay, but they turn away from mention of their Lord,

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

'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.'

Do they [really think that they] have deities that could shield them from Us? Those [alleged dei-ties] are not [even] able to succour themselves: hence, neither can they [who worship them hope to] be aided [by them] against Us.

  - Mohammad Asad

Do they have such gods who can defend them against Us? Their gods can neither help themselves nor can they protect themselves from Us.

  - Muhammad Farooq-i-Azam Malik

Or do they have gods- other than Us- that can protect them? They cannot 'even' protect themselves, nor will they be aided against Us.

  - Mustafa Khattab

Or have they gods who can shield them from Us? They cannot help themselves nor can they be defended from Us.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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.'

Nay, We have allowed these [sinners] - as [We allowed] their forebears - to enjoy the good things of life for a great length of time:⁵⁴ but then - have they never yet seen how We visit the earth [with Our punishment], gradually depriving it of all that is best thereon?⁵⁵ Can they, then, [hose tol be the winners?

  - Mohammad Asad

Lit., "until their lives ('umur) grew long"-i.e., until they grew accustomed to the thought that their prosperity would last forever (Zamakhshari).

For an explanation, see the identical phrase in 13:41 and the corresponding notes [79] and [80].

The fact is that We gave the good things of this life to them and their forefathers until they got used to these things because of their prolonged lives; can they not see how We gradually reduce the land which was in their control and curtail it from all sides? Do they still expect to be victorious against Us?

  - Muhammad Farooq-i-Azam Malik

In fact, We have allowed enjoyment for these 'Meccans' and their forefathers for such a long time 'that they took it for granted'. Do they not see that We gradually reduce 'their' land from its borders? Is it they who will then prevail?

  - Mustafa Khattab

Nay, but We gave these and their fathers ease until life grew long for them. See they not how we visit the land, reducing it of its outlying parts? Can they then be the victors?

  - Marmaduke Pickthall

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}

  - Abdullah Yusuf Ali

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

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.

SAY [unto all men]: "I but warn you on the strength of divine revelation!"But the deaf [of heart] will not hearken to this call, however often they are warned.⁵⁶

  - Mohammad Asad

Lit., "whenever they are warned".

Tell them, "I am warning you on the authority of Revelation," but the deaf choose not to listen the call when they are warned!

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'I warn you only by revelation.' But the deaf cannot hear the call when they are warned!

  - Mustafa Khattab

Say (O Muhammad, unto mankind): I warn you only by the Inspiration. But the deaf hear not the call when they are warned.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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.