اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُعْرِضُونَ
CLOSER DRAWS unto men their reckoning: and yet they remain stubbornly heedless [of its approach]. (1)
مَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ رَبِّهِمْ مُحْدَثٍ إِلَّا اسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ
Whenever there comes unto them any new reminder from their Sustainer, they but listen to it with playful amusement, (2)
لَاهِيَةً قُلُوبُهُمْ وَأَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا هَلْ هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ أَفَتَأْتُونَ السِّحْرَ وَأَنْتُمْ تُبْصِرُونَ
their hearts set on passing delights; yet they who are [thus] bent on wrongdoing conceal their innermost thoughts [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?" (3)
قَالَ رَبِّي يَعْلَمُ الْقَوْلَ فِي السَّمَاءِ وَالْأَرْضِ وَهُوَ السَّمِيعُ الْعَلِيمُ
Say: "My Sustainer knows whatever is spoken in heaven and on earth; and He alone is all-hearing, all-knowing." (4)
بَلْ قَالُوا أَضْغَاثُ أَحْلَامٍ بَلِ افْتَرَاهُ بَلْ هُوَ شَاعِرٌ فَلْيَأْتِنَا بِآيَةٍ كَمَا أُرْسِلَ الْأَوَّلُونَ
"Nay," they say, "[Muhammad propounds] the most involved and confusing 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]!" (5)
مَا آمَنَتْ قَبْلَهُمْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا أَفَهُمْ يُؤْمِنُونَ
Not one of the communities that We destroyed in bygone times would ever believe [their prophets]: will these, then, [be more willing to] believe? (6)
وَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ
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" (7)
وَمَا جَعَلْنَاهُمْ جَسَدًا لَا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ
and neither did We endow them with bodies that could dispense with food, nor were they immortal. (8)
ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ فَأَنْجَيْنَاهُمْ وَمَنْ نَشَاءُ وَأَهْلَكْنَا الْمُسْرِفِينَ
In the end, We made good unto them Our promise, and We saved them and all whom We willed [to save], and We destroyed those who had wasted their own selves. (9)
لَقَدْ أَنْزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ أَفَلَا تَعْقِلُونَ
[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? (10)
- Say:5 "My Sustainer knows whatever is spoken in heaven and on earth; and He alone is all-hearing, all-knowing."
- 5 According to the earliest scholars of Medina and Basrah, as well as some of the scholars of Kufah, this word is spelt qui, 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 Qur'an the spelling was apparently confined, in this instance, to the consonants q-1: hence the possibility of reading it either as qui 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.
- Say:2666 "My Lord knoweth (every) word (spoken)2667 in the heavens and on earth: He is the One that heareth and knoweth (all things)."
- 2666 Notice that in the usual Arabic texts (that is, according to the Qira'ah of Hafs) the word qala is here and in 21:112 below, as well as in 23:112, spelt differently from the usual spelling of the word in other places (e.g., in 20:125-126). Qul is the reading of the Basrah Qim'ah, meaning, "Say thou" in the imperative. If we construe "he says", the pronoun refers to "this (one)" in the preceding verse, viz.: the Prophet. But more than one Commentator understands the meaning in the imperative, and I agree with them. The point is merely one of verbal construction. The meaning is the same in either case. See n. 2948 to 23:112. (R).
- 2667 Every word, whether whispered in secret (as in 21:3 above) or spoken openly, is known to Allah. Let not the wrongdoers imagine that their secret plots are secret to the Knower of all things.
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Say: "My Lord knoweth (every) word (spoken) in the heavens and on earth: He is the One that heareth and knoweth (all things)."
— Abdullah Yusuf Ali -
He saith: My Lord knoweth what is spoken in the heaven and the earth. He is the Hearer, the Knower.
— Marmaduke Pickthall -
He said: My Lord knows what is spoken in the heaven and the earth, and He is the Hearing, the Knowing.
— M. Habib Shakir -
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."
— Taqiuddin Hilali and M. Mohsin Khan -
The Prophet said: my Lord knoweth the word in the heavens and the earth, and He is the Hearer, the Knower.
— Abdul-Majid Daryabadi -
He said: 'My Lord has knowledge of what is said in the heavens and on earth. He is the Hearer, the Knower. '
— Hasan Qaribullah and Ahmed Darwish -
He said `my Lord knows what is said in the heaven and the earth, and He is the Hearing, the Knowing.
— Ayub Khan -
In reply to this the Prophet said, '`My Lord knows what is said in the heavens and the earth. And He is All-Hearing, the All-Knowing.'
— Sher Ali -
Say: "My Sustainer knows whatever is spoken in heaven and on earth; and He alone is all-hearing, all-knowing."
— Muhammad Asad -
He says: My Lord knows what is said in the heavens and the earth, and He is the All-hearing, the All-knowing.
— Arthur Arberry -
To this the Prophet replied, "My Lord has the knowledge of everything that is said in the heavens and the earth for He is All-Hearing, All-Knowing. "{{6}}
— Abu'l Ala Maududi