Surah 21. Al-Anbya

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Verses [Section]: 1-10[1], 11-29 [2], 30-41 [3], 42-50 [4], 51-75 [5], 76-93 [6], 94-112 [7]

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Quran Text of Verse 76-93وَ نُوْحًاAnd Nuhاِذْwhenنَادٰیhe calledمِنْbeforeقَبْلُbeforeفَاسْتَجَبْنَاso We respondedلَهٗto himفَنَجَّیْنٰهُand We saved himوَ اَهْلَهٗand his familyمِنَfromالْكَرْبِthe afflictionالْعَظِیْمِۚ[the] great وَ نَصَرْنٰهُAnd We helped himمِنَfromالْقَوْمِthe peopleالَّذِیْنَwhoكَذَّبُوْاdeniedبِاٰیٰتِنَا ؕOur SignsاِنَّهُمْIndeed theyكَانُوْاwereقَوْمَa peopleسَوْءٍevilفَاَغْرَقْنٰهُمْso We drowned themاَجْمَعِیْنَ all وَ دَاوٗدَAnd Dawudوَ سُلَیْمٰنَand Sulaimanاِذْwhenیَحْكُمٰنِthey judgedفِیconcerningالْحَرْثِthe fieldاِذْwhenنَفَشَتْpasturedفِیْهِin itغَنَمُsheepالْقَوْمِ ۚ(of) a peopleوَ كُنَّاand We wereلِحُكْمِهِمْto their judgmentشٰهِدِیْنَۗۙwitness فَفَهَّمْنٰهَاAnd We gave understanding of itسُلَیْمٰنَ ۚ(to) Sulaimanوَ كُلًّاand (to) eachاٰتَیْنَاWe gaveحُكْمًاjudgmentوَّ عِلْمًا ؗand knowledgeوَّ سَخَّرْنَاAnd We subjectedمَعَwithدَاوٗدَDawudالْجِبَالَthe mountainsیُسَبِّحْنَ(to) glorify Our praisesوَ الطَّیْرَ ؕand the birdsوَ كُنَّاAnd We wereفٰعِلِیْنَ the Doers وَ عَلَّمْنٰهُAnd We taught himصَنْعَةَ(the) makingلَبُوْسٍ(of) coats of armorلَّكُمْfor youلِتُحْصِنَكُمْto protect youمِّنْۢfromبَاْسِكُمْ ۚyour battleفَهَلْThen willاَنْتُمْyouشٰكِرُوْنَ (be) grateful وَ لِسُلَیْمٰنَAnd to Sulaimanالرِّیْحَthe windعَاصِفَةًforcefullyتَجْرِیْblowingبِاَمْرِهٖۤby his commandاِلَیtoالْاَرْضِthe landالَّتِیْwhichبٰرَكْنَاWe blessedفِیْهَا ؕ[in it]وَ كُنَّاAnd We areبِكُلِّof everyشَیْءٍthingعٰلِمِیْنَ Knowers 21. Al-Anbya Page 329وَ مِنَAnd ofالشَّیٰطِیْنِthe devilsمَنْ(were some) whoیَّغُوْصُوْنَwould diveلَهٗfor himوَ یَعْمَلُوْنَand would doعَمَلًاworkدُوْنَother thanذٰلِكَ ۚthatوَ كُنَّاAnd We wereلَهُمْof themحٰفِظِیْنَۙGuardians وَ اَیُّوْبَAnd Ayubاِذْwhenنَادٰیhe calledرَبَّهٗۤ(to) his LordاَنِّیْIndeed [I]مَسَّنِیَhas touched meالضُّرُّthe adversityوَ اَنْتَand Youاَرْحَمُ(are) Most Mercifulالرّٰحِمِیْنَۚۖ(of) the Merciful فَاسْتَجَبْنَاSo We respondedلَهٗto himفَكَشَفْنَاand We removedمَاwhatبِهٖ(was) on himمِنْofضُرٍّ(the) adversityوَّ اٰتَیْنٰهُAnd We gave himاَهْلَهٗhis familyوَ مِثْلَهُمْand (the) like thereofمَّعَهُمْwith themرَحْمَةً(as) Mercyمِّنْfrom Ourselvesعِنْدِنَاfrom Ourselvesوَ ذِكْرٰیand a reminderلِلْعٰبِدِیْنَ for the worshippers وَ اِسْمٰعِیْلَAnd Ismailوَ اِدْرِیْسَand Idrisوَ ذَاand Dhul-Kiflالْكِفْلِ ؕand Dhul-Kiflكُلٌّallمِّنَ(were) ofالصّٰبِرِیْنَۚۖthe patient ones وَ اَدْخَلْنٰهُمْAnd We admitted themفِیْinرَحْمَتِنَا ؕOur MercyاِنَّهُمْIndeed theyمِّنَ(were) ofالصّٰلِحِیْنَ the righteous وَ ذَاAnd Dhun-NunالنُّوْنِAnd Dhun-Nunاِذْwhenذَّهَبَhe wentمُغَاضِبًا(while) angryفَظَنَّand thoughtاَنْthatلَّنْneverنَّقْدِرَWe would decreeعَلَیْهِupon himفَنَادٰیThen he calledفِیinالظُّلُمٰتِthe darkness(es)اَنْthatلَّاۤ(There is) noاِلٰهَgodاِلَّاۤexceptاَنْتَYouسُبْحٰنَكَ ۖۗGlory be to YouاِنِّیْIndeed, [I]كُنْتُI amمِنَofالظّٰلِمِیْنَۚۖthe wrongdoers فَاسْتَجَبْنَاSo We respondedلَهٗ ۙto himوَ نَجَّیْنٰهُand We saved himمِنَfromالْغَمِّ ؕthe distressوَ كَذٰلِكَAnd thusنُـْۨجِیWe saveالْمُؤْمِنِیْنَ the believers وَ زَكَرِیَّاۤAnd Zakariyaاِذْwhenنَادٰیhe calledرَبَّهٗ(to) his LordرَبِّMy Lord!لَا(Do) notتَذَرْنِیْleave meفَرْدًاaloneوَّ اَنْتَwhile Youخَیْرُ(are) [the] Bestالْوٰرِثِیْنَۚۖ(of) the inheritors فَاسْتَجَبْنَاSo We respondedلَهٗ ؗto himوَ وَهَبْنَاand We bestowedلَهٗon himیَحْیٰیYahyaوَ اَصْلَحْنَاand We curedلَهٗfor himزَوْجَهٗ ؕhis wifeاِنَّهُمْIndeed theyكَانُوْاused (to)یُسٰرِعُوْنَhastenفِیinالْخَیْرٰتِgood deedsوَ یَدْعُوْنَنَاand they supplicate to Usرَغَبًا(in) hopeوَّ رَهَبًا ؕand fearوَ كَانُوْاand they wereلَنَاto Usخٰشِعِیْنَ humbly submissive 21. Al-Anbya Page 330وَ الَّتِیْۤAnd she whoاَحْصَنَتْguardedفَرْجَهَاher chastityفَنَفَخْنَاso We breathedفِیْهَاinto herمِنْofرُّوْحِنَاOur Spiritوَ جَعَلْنٰهَاand We made herوَ ابْنَهَاۤand her sonاٰیَةًa signلِّلْعٰلَمِیْنَ for the worlds اِنَّIndeedهٰذِهٖۤthisاُمَّتُكُمْ(is) your religionاُمَّةًreligionوَّاحِدَةً ۖؗoneوَّ اَنَاand I Amرَبُّكُمْyour Lordفَاعْبُدُوْنِ so worship Me وَ تَقَطَّعُوْۤاBut they cut offاَمْرَهُمْtheir affairبَیْنَهُمْ ؕamong themselvesكُلٌّallاِلَیْنَاto Usرٰجِعُوْنَ۠(will) return

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Translation of Verse 76-93

76. And before this when Nooh⁹⁹ invoked Us, We heard his prayers¹⁰⁰ and saved him and his people from great suffering.¹⁰¹

77. And delivered him from the people who denied our revelations.¹⁰² Verily, they were evil people, so We drowned them all.

78. And Dawood ¹⁰³ and Sulaiman,¹⁰⁴ when they were passing judgment concerning the cornfield in which the herd of goats of a group had strayed at night and We were witnessing their judgment.

79. We gave Sulaiman insight into it (the case); and to each gave judgment and knowledge.¹⁰⁵ And We subdued the mountains and the birds to join Dawood in Our praise (Tasbeeh).¹⁰⁶ And We were the doers¹⁰⁷ (of all this).

80. We taught him to make coat of mails that it may protect you in your wars. Are you then thankful ?¹⁰⁸

81. To Sulaiman (We subdued) the raging wind: it blew at his bidding to the land which We have blessed.¹⁰⁹ We have knowledge of everything.

82. And of the devils (We subdued to him) some who dived for him and did other work.¹¹⁰ And We were watchful over them.

83. And Ayyub ¹¹¹ ( Job ) ( We blessed) when he invoked his Lord (saying) : “Verily, adversity has afflicted me, and You are Most Merciful of all who show mercy.”¹¹²

84. So We heard his prayer and removed that adversity from which he suffered, and gave him his family people and the like thereon along with them¹¹³:a mercy from ourself and a reminder for worshippers.¹¹⁴

85. And Ismail, Idris¹¹⁵ and Dhul-Kifl ¹¹⁶ (also We blessed). They all were patient.

86. To Our mercy We admitted them. Verily they were of the righteous.

87. And Zun-Noon’¹¹⁷ (also we blessed) when he went off in anger and deemed that We will not call him to account,¹¹⁸ then he cried out ¹¹⁹ in the darkness: “There is no god except You, You are Immaculate! Verily, I have been a wrongdoer.”¹²⁰

88. Then We heard his prayer¹²¹ and delivered him from the suffocating anguish.¹²² Thus We deliver the believers.¹²³

89. And Zakaria, when he invoked his Lord: “My Lord ! Leave me not single¹²⁴ (childless), and you are the best of inheritors.”¹²⁵

90. Then We heard his prayer and bestowed upon him Yahya (John), and adjusted his wife¹²⁶ (to bear a child) for him. Verily they were ever active in good deeds,¹²⁷ and used to invoke Us longingly,¹²⁸ and in fear and were submissive to Us.¹²⁹

91. And she who preserved her chastity,¹³⁰ We breathed into her Our spirit¹³¹ and made her and her son a sign for all peoples.¹³²

92. Verily, this community of yours is one community¹³³, and I am your only Lord, therefore worship Me¹³⁴.

93. But the people have broken their religion into fragments among them,¹³⁵ but to Us they will all return.¹³⁶

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Commentary

99.The chronicles of Prophet Nooh has been narrated in Surah A’raf (ayat Nos. 59to 64), Surah Yunus (ayat Nos. 71 to 73), and Surah Hood (ayat Nos. 25 to 49)

100.The prayer of Prophet Nooh occurs in Surah Qamar, ayah No.10, and Surah Nooh, ayat Nos. 26 to 28.

101. Great suffering means the suffocation of the idolatrous and antagonistic environment and also the punishment which came down upon the community.

102. Here the idea is also to show how Allah has been helping His prophets.

103. Prophet Dawood (David) was a descendent of Prophet Yaqub(Jacob).With prophethood, a grand kingdom was also granted to him. (See Surah Baqarah, Note No.120).

104. Prophet Sulaiman was Prophet Dawood’s son. Along with prophethood, he was given a grand and peerless kingdom. Please see Surah Baqarah Note No. 120.

105.No details of this case have been narrated by the Qur’an, it has only made a hint of an event, which was sufficient for the purpose in view.

What is learnt from the ayah is that Prophet Dawood and his son, Sulaiman, used to decide their cases on the basis of their knowledge and wisdom. Once in their court, where both of them were sitting as judges, a law suit came up. In the darkness of night, the herd of goats of one party strayed into the cornfield of another party and damaged the crop. Therefore, the second party lodged a complaint against the first party for making good the damages. Allah had bestowed on Sulaiman wisdom of a very high order, therefore, he gave the best judgment. In this connection Qur’an neither has clarified what the judgment was nor has it stated that the judgment given by Prophet Dawood was wrong, nor is there anything reported to have been stated by the Prophet (p.b.u.h.) in this connection. Then why imaginary stories are ascribed to these prophets ?

The reference made by Qur’an of this case is merely to show that it was Allah’s favour on these prophets that He gave them power and provided for them to sit in judgment on his subjects’ disputes and kept a watchful eye over their judgments. In one case where Dawood had experienced some difficulty, Allah helped Sulaiman to deliver the right judgment. It thus becomes clear that understanding of matters and right opinion is dependent on Allah’s guidance only.

Dawood and Sulaiman were father and son, and both of them were granted by Allah knowledge and wisdom. But the son was better than the father by the grace of God, and he had become his father’s assistant.

106. Allah has granted this miracle to Prophet Dawood that when he used to sing Allah’s praises in his prayer, the mountains and the birds used to give him accompaniment and this chorus created a charm which had no equal.

Prophet Dawood was granted with Zabur (Psalms) a special kind of tune.

Mountains are lifeless and solid, and their singing praises of the Lord sounds strange apparently, but that God who is the Creator of the wonders, caused a prophet to manifest this miracle that the mountains also sing the praises of His Immaculateness and the birds also join in this singing, what is strange in this ? This occurrence was perceived in a tangible form as a miracle, otherwise Qur’an repeatedly states the fact that every particle of the heavens and the earth is busy in singing the Creator’s praises. But man is unable to understand (Surah Bani Israil : 44)

In view of this reality, the fact of the mountains and the birds joining Prophet Dawood in singing the praises of the Immaculateness of the Lord is the cause of increasing faith and strengthening belief. Its interpretation is attempted by only those who are not prepared to accept the miracle as a miracle.

107. That is: This miracle used to be performed through Prophet Dawood, but in reality it was being caused to be performed by Allah only. By his command alone the mountains and the birds sang His praises.

108. The craft of making the iron-dress or the coat of mails was taught by Allah to Prophet Dawood. Besides, he was also given the miracle by which the iron used to become soft in his hands (Surah Saba, ayah 10).In those days, coat of mails was very important in the battle, and it proved very useful for them in their jihad, as if this was a divine help for them.

Subsequently the craft of making coat of mails became common, it came to be used as a means of protection in the battles, as if through Prophet Dawood it is a great favour of Allah, on mankind. Therefore, here the question is asked: Are you thankful for this favour?

109.The land that is blessed means the lands of Palestine and Syria. The special favour of Allah on Prophet Sulaiman was that the raging wind was made Subservient to him, so that his journey might be finished in much less time. In what form this was achieved, we do not know. Possibly he was flying with his chair in the air, as some commentators think. Any way this was an extra-ordinary thing, and it was a miracle, which Allah made him to manifest. There is nothing contrary to common sense. If the Last Prophet (Sallal Lahu Alaihi Wa Sallam) could be made to travel in a part of the night from Makkah to Baitul Maqdis then why is Prophet Sulaiman’s flying in the air is unacceptable ? And the present-day man with the help of science and technology traverses a journey of thousands of miles in a few hours. Then why a prophet of Allah cannot undertake space journey in record speed with the support of Allah’s might behind him ? Then We heard his prayer and bestowed upon him Yahya (John), and adjusted his wife (to bear a child) for him. Verily they were ever active in good deeds, and used to invoke Us longingly, and in fear and were submissive to Us. (Al-Quran)

110. By satans are meant the rebel Jinns. Allah had made a number of rebel Jinns subservient to Prophet Sulaiman so that he might get his strenuous work done through them, e.g. to dive into the sea and ferret out the pearls, to remove heavy stones without the help of the cranes, and to build magnificent buildings. etc.

It may be noted that Prophet Sulaiman had utilised these extraordinary resources for building up Baitul Maqdis, providing war necessities and for strengthening the Islamic state.

It should also be noted that during the period of Prophets Dawood and Sulaiman, Bani Israil were at the peak of progress. Many victories were achieved during the period of Prophet Dawood, and during the time of Prophet Sulaiman a vast and magnificent Islamic state was established, which was peerless on account of its certain characteristics. Thus it was the perfection of that greatness or superiority which Allah had bestowed on the nation of Bani Israil over the other nations of the world. And it was also a blessing for the entire mankind that a member of its species had the privilege of establishing its rule over the jinns. Allah knows His wise plans and schemes best.

111. Prophet Ayyub (Job) was a prophet descending from Prophet Ibrahim. In the Bible a Scripture is ascribed to him, but in it the real event has been presented in a fictitious way. In fact certain things have been imputed to Prophet Ayyub which are unworthy of a Prophet, and are therefore not reliable. Besides contradictory statements are found in it. However from its study it is learnt that his period would have been prior to the time of Prophet Moosa. He was a citizen of Oudh which is situated in the eastern side of Palestine on the north eastern side of Edom (See Job 1:1, and 4 : 21 ).

112. Prophet Ayyub suffered from a very severe disease. It was a great trial which he had undergone as commanded by Allah. Inspite of great suffering he never uttered a word of complaint and was an epitome of patience. He prayed to Allah for mercy in an appealing way which was a praise of Allah saying that He was the Most Merciful of those who give mercy.

Allah caused his prophets to undergo various trials. Some were granted grandeur and magnificence as in the case of Prophet Sulaiman and some were deprived of all resources and were made to suffer from very acute diseases, as in the case of Prophet Ayyub. It was done in order that their lives may become ideal for their followers and the people may follow their example in both good and bad circumstances.

It is also learnt from this that though the prophets are close and favourite slaves of Allah, they are helpless in the matter of ending their sufferings but pray to Allah only to remove it, and He alone removes it, When no prophet is able to avert his own suffering and trouble, then how can he do it in the case of others ? Then what is the significance of invoking Prophets for averting suffering or trouble instead of invoking the Almighty Allah ?

113. It appears that something had transpired resulting in the separation of Prophet Ayyub’s kinsfolk. When Allah heard his prayer and restored his health, He arranged the circumstances in such a way that Prophet Ayyub’s kinsfolk also met him. And the additional favour done by Allah on him was that there was an increase in the number of his kinsfolk.

114. That is: Those who worship Allah and choose to remain as His loyal slaves should learn a lesson from this event that sometimes virtuous people are subjected to such trials that they have to say good-bye to their health, and their kinsfolk also get separated from them. In such conditions patience of Prophet Ayyub can become a ray of hope for them.

115. See Surah Maryam, Note No.77.

116. The mention of Prophet Dhul-Kifl has been made in the Qur’an among the prophets who have practised patience, which gives us an idea that they must have passed through very trying times. No details about him are available either in the Qur’an, or in the hadith. As regards Bible, no mention of a prophet having this name is found in it. However there is a mention of Prophet Ezekiel, whose scripture is referred to therein. He had to pass through trying times in the time of Nebuchednezzar. Some commentators opine that Dhul-Kifl might have been a title of this Prophet Ezekiel. In Iraq, there is a place named Al-Kifl, where the grave of Dhul-Kifl is stated to be situated. But in this connection no reliably authentic source is available, therefore, silence is preferable.

117. The word used Zun-noon here means Lord of the fish. This is the title of Prophet Yunus (Jonah), and he has been given this distinguishing title because he was swallowed by a fish, and later on was thrown out alive. (For details see Surah Yunus, note No.147).

118. Prophet Yunus was sent to the community of Nineveh. In that city he had been presenting his dawah for quite some time, but when its citizens were not prepared to embrace his faith, he was very much upset and left the city, disgusted with the obstinate people. He thought that the step taken by him would not be disapproved by Allah and he will not be called to account for it. But Allah disapproved of his act, for it was not proper for a prophet to have left his community for whom he was appointed to convey the divine message without the permission of Allah. This aspect of the matter was overlooked by Prophet Yunus, and this was an error on his part. Since this irresponsible act was committed by a prophet in the matter of his prophetic duty Allah subjected him to a very severe trial and it came about when he reached these a for going out from Nineveh. He sought to sail in a boat, to go to Yafa. In those days the nearest seaport for going to Jerusalem was Yafa, which was on the shores of the Sea of Rome. His boat was caught in a storm and was overturned and Prophet Yunus falling in the sea was swallowed by a very big fish (probably a whale). (The detailed description is in Surah Saffat).

119. That is: He called from the belly of the fish, where there was immense darkness, nothing but darkness the darkness inside the belly of the fish and secondly the darkness beneath the layers and layer of sea water. Total Darkness.

120. Through what trying times Prophet Yunus had to pass in the belly of the fish is difficult to imagine. Inspite of the very great suffering that he had to undergo, he did not bring a single word of complaint on his lips. On this occasion the appeal that he addressed to Allah is out and out a praise and appreciation of Allah’s greatness and might and his own failings. Even inside the fish he raised the voice of tawheed, and referring to Allah’s immaculateness he admitted his failings in the harshest words. This sincerity and this selflessness of his speaks volumes about his greatness.

121. This prayer had come from the depths of his heart and was couched in the most humble and sincere words. Therefore it reached the’ Arsh’, tearing the darknesses of the sea and was accepted in the blissful presence of the Almighty, the Ruler of all rulers.

122. Accordingly the fish ejected him out alive on the shores.

123. That is :This is an example of the fact that Allah subjects the people of faith in various kinds of trials; for this world this life of the world is the life of trials, and when the people of faith come out successful after these trials, He provides for their deliverance.

124. The prayer of Prophet Zakaria was for a child, a child who should be an inheritor of the blessings of prophethood (Please see Surah Maryam, Note No.8).

125. That is: Ultimately Allah is the Lord and Master of everything. And He is the best Master.

126. The wife of Prophet Zakaria was barren, but Allah removed her barrenness and gave them a son, Yahya (John). (For further details see Surah Maryam, Notes Nos. 11 to 14).

127. That is: Those prophets (peace be upon all of them) whose mention has been made in the foregoing ayat were vying with each other in doing righteous deeds and were most active in virtuous activities. It is seen that to be active in virtuous activities is a prophetic attribute.

128. This is the desired standard of relationship between a slave and his Lord that such a relationship should not be on the basis of merely blood, but it should be fully heart-felt and with deep longing. When he would invoke his Lord and when he would worship Him, it would be with the mixed feelings of love and fear.

129.That is : These personages whose mention has been made above were extremely honourable ones, but there was not even the slightest trace of pride and vanity. They used be completely wrapped in humility and meekness and led their lives in humbleness.

130. Means Maryam (Mary), who was a very virtuous and chaste lady.

131. The relationship of spirit to Allah is like the relationship of the House of Ka’ba to Allah. That is, it clarifies the respectability of the spirit. (For further explanation. please see Surah An-Nisa, Note No.279).

132. Sign of Allah’s might. The real thing is Allah’s command. He commanded and a virgin gave birth to a child, and because it was His command, the child was born without having a father.

133. This address is to all the prophets (p.b.u.t.). By ummah is meant all those who follow them. It means that the followers of the prophets though they may belong to any group however different really belong to one ummah, one brotherhood, one community, for the religion of all had been one and the same, viz. Islam.

134. That is: To all the prophets and through them to all their followers were given the instruction to follow tawheed (monotheism).

135. The religion of Islam which the people received through the agency of the prophets was only one religion, Islam. But people made various changes in this religion from their imaginations, distorted it, changed haram into halal and vice versa. Thus when separate collective bodies of rituals and religious rites were prepared, they were given separate names and on this basis different groups or religious following cropped up.

In view of this reality, the different and varied religions should not be considered that all of them were sent down or revealed by God, but they are concocted by men.

136. That is: How long these differences of religion ? One day everyone has to present himself before God. On that day everyone will know what was really the religion of Allah, and how people were trying to present false rituals as true religion.