21. Sūrat al-Anbiyāʾ (3/3)

٢١۔ سُورَةُ الأنبيَاء ص ٣

Qurʾān > Chapter 21
القرآن > كتاب ٢١

The Prophets (Meccan)

quran:21:101 –

Indeed, those for whom the best ˹reward˺ has preceded from Us - they are from it far removed.  

Indeed those to whom ˹the promise of˺ the best reward, the ˹best˺ status, went beforehand from Us, and among such are those who have just been mentioned: they will be kept away from it.
القرآن:٢١:١٠١ –

إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَىٰ أُولَٰئِكَ عَنْهَا مُبْعَدُونَ  

{إن الذين سبقت لهم منا} المنزلة {الحسنى} ومنهم من ذكر {أولئك عنها مبعدون}.
quran:21:102 –

They will not hear its sound, while they are, in that which their souls desire, abiding eternally.  

They will not hear the faintest sound from it and they will abide in what their souls desired, of bliss.
القرآن:٢١:١٠٢ –

لَا يَسْمَعُونَ حَسِيسَهَا ۖ وَهُمْ فِي مَا اشْتَهَتْ أَنْفُسُهُمْ خَالِدُونَ  

{لا يسمعون حسيسها} صوتها {وهم في ما اشتهت أنفسهم} من النعيم {خالدون}.
quran:21:103 –

They will not be grieved by the greatest terror, and the angels will meet them, ˹saying˺, "This is your Day which you have been promised" -  

The Supreme Terror — which is that a servant be ordered off to the Fire, shall not grieve them, and the angels shall receive them, upon their exiting from their graves, saying to them: ‘This is your day, the one which you were promised’, during the ˹life of the˺ world.
القرآن:٢١:١٠٣ –

لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ وَتَتَلَقَّاهُمُ الْمَلَائِكَةُ هَٰذَا يَوْمُكُمُ الَّذِي كُنْتُمْ تُوعَدُونَ  

{لا يحزنهم الفزع الأكبر} وهو أن يؤمر بالعبد إلى النار {وتتلقاهم} تستقبلهم {الملائكة} عند خروجهم من القبور يقولون لهم {هذا يومكم الذي كنتم توعدون} في الدنيا.
quran:21:104 –

The Day when We will fold the heaven like the folding of a ˹written˺ sheet for the records. As We began the first creation, We will repeat it. ˹That is˺ a promise binding upon Us. Indeed, We will do it.  

The day (yawma is in the accusative because of an implied preceding udhkur, ‘mention’) when We shall roll up the heaven as the Scribe, ˹al-sijill being˺ the name of an angel, rolls up the written scroll, that is, the scroll of the son of Adam when he dies (the lām ˹of li’l-kitāb˺ is extra; alternatively, ˹one may read the verse so that˺ al-sijill is ‘the scroll’, and al-kitāb means al-maktūb ‘what is written’, in which case the lām ˹of li’lkitāb˺ has the sense of ˹the particle˺ ‘alā, ‘over’; a variant reading ˹for li’l-kitāb˺ has the plural, li’l-kutub, ‘the books’). As We began the first creation, from non-existence, We shall repeat it, after making it non-existent (the kāf ˹of ka-mā, ‘as’˺ is semantically connected to nu‘īdu, ‘We shall repeat ˹it˺’, and its ˹suffixed˺ pronoun ˹-hu, ‘it’˺ refers back to awwala, ‘the first’; the mā relates to the verbal noun) — a promise binding on Us (wa‘dan is in the accusative because ˹it is the direct object˺ of an implied preceding wa‘adnā, ‘We promised’, and ˹the clause˺ constitutes a confirmation of the import of the preceding ˹verse, 103˺). Truly We shall do ˹that˺, which We have promised.
القرآن:٢١:١٠٤ –

يَوْمَ نَطْوِي السَّمَاءَ كَطَيِّ السِّجِلِّ لِلْكُتُبِ ۚ كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ ۚ وَعْدًا عَلَيْنَا ۚ إِنَّا كُنَّا فَاعِلِينَ  

{يوم} منصوب باذكر مقدراً قبله {نطوي السماء كطي السجل} اسم ملك {للكتاب} صحيفة ابن آدم عند موته واللام زائدة أو السجل الصحيفة والكتاب بمعنى المكتوب واللام بمعنى على وفي قراءة للكتب جمعاً {كما بدأنا أول خلق} من عدم {نُعيده} بعد إعدامه فالكاف متعلقة بنعيد وضميره عائد إلى أول وما مصدرية {وعداً علينا} منصوب بوعدنا مقدراً قبله وهو مؤكد لمضمون ما قبله {إنا كنا فاعلين} ما وعدناه.
quran:21:105 –

And We have already written in the book ˹of Psalms˺ after the ˹previous˺ mention that the land ˹of Paradise˺ is inherited by My righteous servants.  

Certainly We wrote in the Scripture, (al-zabūr) means ‘the Book’, that is, the revealed Books of God, after the Remembrance, meaning the Mother of the Book (umm al-kitāb), which is ˹kept˺ with God: ‘Indeed the land, the land of Paradise, shall be inherited by My righteous servants’ — ˹this promise˺ applies to all righteous ones.
القرآن:٢١:١٠٥ –

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ  

{ولقد كتبنا في الزبور} بمعنى الكتاب أي كتب الله المنزلة {من بعد الذكر} بمعنى أم الكتاب الذي عند الله {أن الأرض} أرض الجنة {يرثها عبادي الصالحون} عام في كل صالح.
quran:21:106 –

Indeed, in this ˹Qur'an˺ is notification for a worshipping people.  

Indeed there is in this, Qur’ān, a proclamation, sufficient means for ˹securing˺ entry into Paradise, for a people who are devout, acting in accordance with ˹what is stipulated in˺ it.
القرآن:٢١:١٠٦ –

إِنَّ فِي هَٰذَا لَبَلَاغًا لِقَوْمٍ عَابِدِينَ  

{إن في هذا} القرآن {لبلاغاً} كفاية في دخول الجنة {لقوم عابدين} عاملين به.
quran:21:107 –

And We have not sent you, ˹O Muhammad˺, except as a mercy to the worlds.  

We did not send you, O Muhammad (s), except as a mercy, that is, to ˹give˺ mercy, to all the worlds, ˹the worlds of˺ mankind and jinn through you.
القرآن:٢١:١٠٧ –

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ  

{وما أرسلناك} يا محمد {إلا رحمة} أي للرحمة {للعالمين} الإنس والجن بك.
quran:21:108 –

Say, "It is only revealed to me that your god is but one God; so will you be Muslims ˹in submission to Him˺?"  

Say: ‘All that is being revealed to me is that your God is One God, that is, the only thing that is being revealed to me with respect to the Divine is His Oneness. So will you submit?’, ˹will you˺ accede to ˹affirming˺ the Oneness of the Divine that is being revealed to me? (the interrogative is meant as an imperative).
القرآن:٢١:١٠٨ –

قُلْ إِنَّمَا يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ فَهَلْ أَنْتُمْ مُسْلِمُونَ  

{قل إنما يوحى إليَّ أنما إلهكم إله واحد} أي ما يوحى إليَّ في أمر الإله إلا وحدانيته {فهل أنتم مسلمون} منقادون لما يوحى إليَّ من وحدانية الإله والاستفهام بمعنى الأمر.
quran:21:109 –

But if they turn away, then say, "I have announced to ˹all of˺ you equally. And I know not whether near or far is that which you are promised.  

But if they turn away, from this, say: ‘I have proclaimed to you, I have notified you of ˹my declaration of˺ war ˹on you˺, all alike (‘alā sawā’ is a circumstantial qualifier referring to both the subject of the verb and the object) that is to say, you are ˹all˺ equal in having knowledge of this: I shall not proceed independently without ˹having first informed˺ you, in order for you to make preparations, although I do not know whether near or far is that which you have been promised’, with respect to chastisement, or to the ˹Day of˺ Resurrection that comprises this ˹chastisement˺; only God knows it.
القرآن:٢١:١٠٩ –

فَإِنْ تَوَلَّوْا فَقُلْ آذَنْتُكُمْ عَلَىٰ سَوَاءٍ ۖ وَإِنْ أَدْرِي أَقَرِيبٌ أَمْ بَعِيدٌ مَا تُوعَدُونَ  

{فإن تولوا} عن ذلك {فقل آذنتكم} أعلمتكم بالحرب {على سواء} حال من الفاعل والمفعول، أي مستوين في علمه لا أستبد به دونكم لتتأهبوا {وإن} ما {أدري أقريب أم بعيد ما توعدون} من العذاب أو القيامة المشتملة عليه وإنما يعلمه الله.
quran:21:110 –

Indeed, He knows what is declared of speech, and He knows what you conceal.  

Indeed He, exalted be He, knows whatever is spoken aloud, and what you and others do, and He knows what you conceal, both you and others, of secrets.
القرآن:٢١:١١٠ –

إِنَّهُ يَعْلَمُ الْجَهْرَ مِنَ الْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ  

{إنه} تعالى {يعلم الجهر من القول} والفعل منكم ومن غيركم {ويعلم ما تكتمون} أنتم وغيركم من السر.
quran:21:111 –

And I know not; perhaps it is a trial for you and enjoyment for a time."  

I do not know; perhaps that, which I have notified you of, but whose time is not known, may be a trial, a test, for you, to see how you will act, and an enjoyment for a while, that is, until your terms of life are concluded (this ˹second˺ clause ˹wa-matā‘un, ‘and an enjoyment’˺ counters the former, which is the object of the optative expressed by ˹the particle˺ la‘alla, ‘perhaps’; the second ˹clause˺ cannot be an optative).
القرآن:٢١:١١١ –

وَإِنْ أَدْرِي لَعَلَّهُ فِتْنَةٌ لَكُمْ وَمَتَاعٌ إِلَىٰ حِينٍ  

{وإن} ما {أدري لعله} أي ما أعلمتكم به ولم يعلم وقته {فتنة} اختبار {لكم} ليرى كيف صنعكم {ومتاع} تمتع {إلى حين} أي انقضاء آجالكم وهذا مقابل للأول المترجى بلعل وليس الثاني محلا للترجي.
quran:21:112 –

˹The Prophet˺ has said, "My Lord, judge ˹between us˺ in truth. And our Lord is the Most Merciful, the one whose help is sought against that which you describe."  

Say (qul, a variant reading has qāla, ‘He said’): ‘My Lord! Judge, between me and my deniers, with truth, by ˹assigning˺ chastisement for them or victory ˹for me˺ over them. And so they were chastised at ˹the battles of˺ Badr, Uhud, Hunayn, al-Ahzāb and al-Khandaq and he ˹the Prophet˺ was given victory over them. And our Lord is the Compassionate One, Whose help is to be sought against what you allege’, when you invent lies against God, saying that ‘˹God˺ has taken a son’ ˹cf. Q. 2:116˺; and against me, when you say, ‘˹he is˺ a sorcerer’ ˹cf. Q. 38:4˺, or against the Qur’ān, when you say, ‘˹it is˺ poetry’ ˹cf. Q. 52:30˺. Medinese, except for verses 52, 53, 54 and 55, which were ˹revealed˺ between Mecca and Medina; it consists of 78 verses, revealed after ˹sūrat˺ al-Nūr.
القرآن:٢١:١١٢ –

قَالَ رَبِّ احْكُمْ بِالْحَقِّ ۗ وَرَبُّنَا الرَّحْمَٰنُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ  

(قل) وفي قراءة قال (رب احكم) بيني وبين مكذبي (بالحق) بالعذاب لهم أو النصر عليهم، فعذبوا ببدر وأحد وحنين والأحزاب والخندق ونصر عليهم (وربنا الرحمن المستعان على ما تصفون) من كذبكم على الله في قولكم "" اتخذ ولداً "" وعلي في قولكم: ساحر، وعلى القرآن في قولكم: شعر.