Surah 21. Al-Anbiya

[But,] behold, as for those for whom [the decree of] ultimate good has already gone forth from Us⁹⁸ - these will be kept far away from that [hell]:

  - Mohammad Asad

I.e., those who have been promised paradise on account of their faith and their good deeds. 99 See in this connection 14:48 and the corresponding note [63].

Certainly those for whom the good reward from Us has preceded them will be kept far away from it.

  - Muhammad Farooq-i-Azam Malik

Surely those for whom We have destined the finest reward will be kept far away from Hell,

  - Mustafa Khattab

Lo! those unto whom kindness hath gone forth before from Us, they wilt be far removed from thence.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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

no sound thereof will they hear; and they will abide in all that their souls have ever desired.

  - Mohammad Asad

They shall not hear even its slightest sound, and they shall dwell forever in the midst of whatever their souls desire.

  - Muhammad Farooq-i-Azam Malik

not even hearing the slightest hissing from it. And they will delight forever in what their souls desire.

  - Mustafa Khattab

They will not hear the slightest sound thereof, while they abide in that which their souls desire.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

The supreme awesomeness [of the Day of Resurrection] will cause them no grief, since the angels will receive them with the greeting, "This is your Day [of triumph - the Day] which you were promised!"

  - Mohammad Asad

The time of Great Terror (Day of Judgement) will not grieve them, and the angels will receive them with greetings: "This is your Day that you were promised."

  - Muhammad Farooq-i-Azam Malik

The Supreme Horror 'of that Day' will not disturb them, and the angels will greet them, 'saying,' 'This is your Day, which you have been promised.'

  - Mustafa Khattab

The Supreme Horror will not grieve them, and the angels will welcome them, (saying): This is your Day which ye were promised;

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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

On that Day We shall roll up the skies as written scrolls are rolled up; [and] as We brought into being the first creation, so We shall bring it forth anew⁹⁹ - a promise which We have willed upon Ourselves: for, behold, We are able to do fall things]!

  - Mohammad Asad

On that Day We shall roll up the heavens like a scroll of writings; just as We originated the first creation, so shall We produce it again - that is Our promise, and We will fulfill it.

  - Muhammad Farooq-i-Azam Malik

On that Day We will roll up the heavens like a scroll of writings. Just as We produced the first creation, 'so' shall We reproduce it. That is a promise binding on Us. We truly uphold 'Our promises'!

  - Mustafa Khattab

The Day when We shall roll up the heavens and a recorder rolleth up a written scroll. As We began the first creation, We shall repeat it. (It is) a promise (binding) upon Us. Lo! We are to perform it.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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

AND, INDEED, after having exhorted [man],¹⁰⁰ We laid it down in all the books of divine wisdom that My righteous servants shall inherit the earth :¹⁰¹

  - Mohammad Asad

Lit., "after the reminder (adh-dhikr)". For the deeper implications of the Qur'anic term dhikr, see note [13] on verse {10} of this surah.

Zabur (lit., "scripture" or "book") is a generic term denoting any "book of wisdom": hence, any and all of the divine scriptures revealed by God to the prophets (Tabari). The statement that "My righteous servants shall inherit the earth" is obviously an echo of the promise, "You are bound to rise high if you are [truly] believers" ({3: 139}) - the implication being that it is only through faith in God and righteous behaviour on earth that man can reach the heights envisaged for him by his Creator's grace.

We wrote this in The Zaboor (Psalms xxxvii, 29) after the reminder (Torah given to Musa): that as for the land, My righteous servants shall inherit it."

  - Muhammad Farooq-i-Azam Malik

Surely, following the 'heavenly' Record, We decreed in the Scriptures: 'My righteous servants shall inherit the land.'¹

  - Mustafa Khattab

 This refers to Psalm 37:29: “The righteous shall inherit the land.” See footnote for 39:47.

And verity We have written in the Scripture, after the Reminder: My righteous slaves will inherit the earth:

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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

The same promise occurs in the Pentateuch, Exod. xxxii. 13.

herein, behold, there is a message for people who [truly] worship God.

  - Mohammad Asad

Surely in this is great news for those people who worship Us.

  - Muhammad Farooq-i-Azam Malik

Surely this 'Quran' is sufficient 'as a reminder' for those devoted to worship.

  - Mustafa Khattab

Lo! there is a plain statement for folk who are devout.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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

And [thus, O Prophet,] We have sent thee as [an evidence of Our] grace towards all the worlds.¹⁰²

  - Mohammad Asad

I.e., towards all mankind. For an elucidation of this fundamental principle underlying the message of the Qur'an, see 7:158 and the corresponding note [126]. The universality of the Qur'anic revelation arises from three factors: firstly, its appeal to all mankind irrespective of descent, race or cultural environment; secondly, the fact that it appeals exclusively to man's reason and, hence, does not postulate any dogma that could be accepted on the basis of blind faith alone; and, finally, the fact that - contrary to all other sacred scriptures known to history - the Qur'an has remained entirely unchanged in its wording ever since its revelation fourteen centuries ago and will, because it is so widely recorded, forever remain so in accordance with the divine promise, "it is We who shall truly guard it [from all corruption]" (cf. 15:9 and the corresponding note [10]). It is by virtue of these three factors that the Qur'an represents the final stage of all divine revelation, and that the Prophet through whom it has been conveyed to mankind is stated to have been the last (in Qur'anic terminology, "the seal") of all prophets (cf. 33:40 ).

O Muhammad, We have not sent you but as a blessing for all the worlds.

  - Muhammad Farooq-i-Azam Malik

We have sent you 'O Prophet' only as a mercy for the whole world.

  - Mustafa Khattab

We sent thee not save as a mercy for the peoples.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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

Say: "It has but been revealed unto me¹⁰³ that your God is the One and Only God: will you, then, surrender yourselves unto Him?"

  - Mohammad Asad

Cf. the first sentence of verse {45} of this surah. This stress on divine revelation as the only source of the Prophet's knowledge referred to in the sequence is expressed, in Arabic, by means of the restrictive particle innama.

Tell them: "It has been revealed to me that your God is One God - will you then become Muslims?"

  - Muhammad Farooq-i-Azam Malik

Say, 'What has been revealed to me is this: 'Your God is only One God.' Will you then submit?'

  - Mustafa Khattab

Say: It is only inspired in me that your God is One God. Will ye then surrender (unto Him)!

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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

But if they turn away, say: "I have proclaimed this in equity unto all of you alike;¹⁰⁴ but I do not know whether that [judgment] which you are promised [by God] is near - or far [in time].

  - Mohammad Asad

The expression 'ala sawa (lit., "in an equitable manner") comprises in this context two distinct concepts: that of fairness as regards the clarity and unambiguity of the above announcement, as well as of equality, implying that it is being made to all human beings alike; hence my composite rendering of this phrase.

If they give no heed, tell them: "I have warned you all alike in complete fairness; now I do not know whether what you are threatened with is near or far.

  - Muhammad Farooq-i-Azam Malik

If they turn away, then say, 'I have warned you all equally. I do not know if what you are threatened with is near or far.

  - Mustafa Khattab

But if they are averse, then say: I have warned you all alike, although I know not whether nigh or far is that which ye are promised.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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

"Verily, He knows all that is said openly, just as He [alone] knows all that you would conceal.

  - Mohammad Asad

It is He Who knows your spoken words and hidden thoughts.

  - Muhammad Farooq-i-Azam Malik

Allah surely knows what you say openly and whatever you hide.

  - Mustafa Khattab

Lo! He knoweth that which is said openly, and that which ye conceal.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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

But [as for me,] I do not know whether, perchance, this [delay in God's judgment! is but a trial for you, and a [merciful! respite for a while."¹⁰⁵

  - Mohammad Asad

Lit., "enjoyment [of life] for a while": i.e., a chance, mercifully granted by God, to attain to

I do not know whether this delay is a trial for you or you are being given respite for an appointed time."

  - Muhammad Farooq-i-Azam Malik

I do not know if this 'delay' is possibly a test for you and an enjoyment for a while.'

  - Mustafa Khattab

And I know not but that this may be a trial for you, and enjoyment for a while.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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

Say¹⁰⁶ "O my Sustainer! Judge Thou in truth!" - and [say]: "Our Sustainer is the Most Gracious, the One whose aid is ever to be sought against all your [attempts at] defining [Him]!"¹⁰⁷

  - Mohammad Asad

See note [5] on verse {4} of this surah.

Lit., "against {'ala) all that you attribute [to Him] by way of description" or "of definition" (see note [88] on the last sentence of 6:100 ): implying that only God's grace can save man from the blasphemous attempts - prompted by his inherent weakness - to bring God "closer" to his own, human understanding by means of humanly-conceived "definitions" of Him who is transcendent, infinite and unfathomable.

Finally the Prophet said: "O Rabb! Pass Your Judgment with fairness. And O People! Our Rabb is most Compassionate, Whose help we seek against the blasphemies you utter."

  - Muhammad Farooq-i-Azam Malik

'In the end,' the Prophet said, 'My Lord! Judge 'between us' in truth. And our Lord is the Most Compassionate, Whose help is sought against what you claim.'¹

  - Mustafa Khattab

 Meaning, “We seek Allah’s help against your claims that He has partners ˹in worship˺.”

He saith: My Lord! Judge Thou with truth. Our Lord is the Beneficent, whose help is to be implored against that which ye ascribe (unto Him).

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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

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

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