SURAH (21) AL-ANBIYAA (AYA 31 to 60)

وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَعَلَّهُمْ يَهْتَدُونَ {21:31}

[Q21:31] Wa ja'alnaa fil ardi rawaasiya an tameeda bihim wa ja'alnaa feehaa fijaajan subulal la'allahum yahtadoon. 
[Q21:31] And We have made great mountains in the earth lest it might be convulsed with them, and We have made in it wide ways that they may follow a right direction.

[Q21:31] Dan Kami telah menjadikan di bumi gunung-ganang yang menetapnya, supaya bumi itu tidak menggegar mereka dan Kami jadikan padanya celah-celah sebagai jalan-jalan lalu-lalang, supaya mereka dapat sampai kepada mencapai keperluan rohani dan jasmani.

Refer to the commentary of Nahl 16:15.

Literally mountains and mountain-highways direct men in the way they should go. Figuratively, as some commentators say, ALLAH (SWT), in His infinite mercy, has sent His prophets and appointed His chosen guides to guide mankind towards the ultimate destination.

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(21:31) And We set mountains firmly in the earth lest it should tilt to one side along with them *30, and We left therein open paths *31 so that they may find their way. *32

*30 For explanation, see E. N. 12 of An-Nahl (XVI).
*31 "Open paths" are the passes between high mountains and the valleys and ravines made by the rivers in the mountainous regions and other natural ways that connect different regions on the earth. 
*32 This is a very meaningful sentence. It may mean that the people may find paths for travelling on the earth, and it may also mean that the wisdom that underlies the skill and the system of their creation may guide them to the Reality. 

وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ {21:32}

[Q21:32] Wa ja'alnas samaaa'a saqfam mahfoozanw wa hum 'an Aayaatihaa mu'ridoon. 
[Q21:32] And We have made the heaven a guarded canopy and (yet) they turn aside from its signs.

[Q21:32] Dan Kami telah menjadikan langit sebagai bumbung yang terpelihara dan terkawal, sedang mereka (yang kafir itu) berpaling tidak memerhatikan tanda-tanda (kekuasaan Kami) yang ada padanya.

The vast universe, containing innumerable cosmic systems bigger than the solar system, which appears like a canopy does not fall down, or its various components do not collide with each other, BECAUSE it is well-guarded by laws made by ALLAH (SWT), YET THOSE who disbelieve do not see the clear signs of ALLAH (SWT)'s power and go astray.

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(21:32) And We made the sky a safe canopy, *33 but in spite of this they do not pay due heed to its signs. *34

*33 For explanation, see Al-Hijr (XV): E. N's 8 and 10-12.
*34 That is, "Those signs which are in the sky". 

وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ {21:33}

[Q21:33] Wa Huwal lazee khalaqal laila wannahaara washshamsa wal qamara kullun fee falakiny yashbahoon. 
[Q21:33] And He it is Who created the night and the day and the sun and the moon; all (orbs) travel along swiftly in their celestial spheres.

[Q21:33] Dan Dialah (Tuhan) yang telah menjadikan malam dan siang, serta matahari dan bulan; tiap-tiap satunya beredar terapung-apung di tempat edaran masing-masing (di angkasa lepas).

According to this verse the sun is not stationary, but it is also orbiting.

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(21:33) And it is Allah, Who has made the night and the day and created the sun and the moon; all of them are floating, each in its own orbit. *35

*35 The use of the words kullun (alI) and yasbahun (float) in the plural (for more than two) indicates that not only the sun and the moon but all the heavenly bodies are floating in their own separate orbits and none of them is fixed or stationary. These verses (30-33) are capable of being interpreted in the modern scientific terms in accordance with the present day conceptions of Physics, Biology and Astronomy.
Here it should also be noted that vv. 19-23 refute shirk while vv. 30-33 present positive proofs of Tauhid. They imply that the creation and regular functioning of the universe clearly show that it is the work of One All-Powerful Creator, and no sensible person can say that it has been created as a there pastime for the sake of fun. When the fact is this and you see proofs of the Doctrine of Tauhid all around yourself, in the earth and heavens, why do you reject the Message of the Prophet and demand other Signs from him?

وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ ۖ أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ {21:34}

[Q21:34] Wa maa ja'alnaa libasharim min qablikal khuld; afaimmitta fahumul khaalidoon.
[Q21:34] And We did not ordain abiding for any mortal before you. What! Then if you die, will they abide?

[Q21:34] Dan Kami tidak menjadikan seseorang manusia sebelummu dapat hidup kekal (di dunia ini). Maka kalau engkau meninggal dunia (wahai Muhammad), adakah mereka akan hidup selama-lamanya?

LIFE WITHOUT DEATH HAS NOT BEEN GRANTED TO ANY MAN ON THIS PLANET. Certain chosen servants of ALLAH (SWT) have been granted extraordinary long life, but even they will die one day.

As said in verse 3:185 of Ali Imran every soul shall have a taste of death, and as also said in verse 3:186 of Ali Imran every soul is tried and tested.

Ì  BEFORE THE DAY OF RESURRECTION EVERY LIVING CREATURE, INCLUDING ANGELS AND OTHER HEAVENLY BEINGS, WILL BE PUT TO DEATH AND THEN WILL BE BROUGHT TO LIFE FOR THE FINAL JUDGEMENT.

MAN SHOULD ALWAYS REMEMBER THAT HE SHALL CERTAINLY BE RETURNED TO HIS CREATOR LORD,

1. Should bear with patience when misfortune afflicts him, and

2. Remain humble and ALLAH (SWT)-fearing when he enjoys life of plenty and prosperity in this world, and

3. Spend his wealth in the way of ALLAH (SWT) and

4. Never walk proudly on the earth to humiliate the less fortunate servants of ALLAH (SWT), BECAUSE ALLAH (SWT) is testing him by evil and by good. See Yunus 10:14; Hud 11:7 and Kahf 18:7.

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(21:34) And, *36 O Muhammad, no man have We made immortal before you; then, if you die, will they live on for ever?

*36 From here the same theme of the conflict between the Holy Prophet and the disbelievers, that was interrupted by vv. 19-33, has been resumed. 

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ {21:35}

[Q21:35] Kullu nafsin zaaa'iqatul mawt; wa nablookum bishsharri walkhairi fitnatanw wa ilainaa turja'oon. 
[Q21:35] Every soul must taste of death and We try you by evil and good by way of probation; and to Us you shall be brought back.

[Q21:35] Tiap-tiap diri akan merasai mati dan Kami menguji kamu dengan kesusahan dan kesenangan sebagai cubaan dan kepada Kamilah kamu semua akan dikembalikan. 

In the preceding verse, reference is made to ‘Bashar’ i.e., man, BUT HERE ‘Nafs’ i.e., soul, is used for self. It obviously means that death or extinction of life is destined even for the non-human souls like the spirits like angels.

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(21:35) Every living being has to taste death, *37 and We are putting all of you to trial by passing you through good and bad conditions, *38 and ultimately you shall return to Us,

*37 This is a brief answer to all those warnings and curses with which the Holy Prophet was being threatened and the conspiracies which the Quraish were hatching against him day and night. On the one hand, the women of the Quraish cursed him because according to them he had ruined their home life by enticing away their kith and kits; while on the other, the chiefs of the Quraish threatened hits with horrible consequences for the propagation of Islam. After the emigration to Habash especially, which almost affected every home of Makkah, these curses and threats increased all the more. This verse is meant to comfort and console the Holy Prophet as well so that he should continue his mission without any fear of their threats.
*38 That is, Allah is always putting human beings to test and trial both through adversity and affluence. This is to judge whether prosperity makes them proud, cruel and slaves of their lusts or they become grateful to Allah. On the other hand, He inflicts adversity upon them in order to see whether they remain within the prescribed and lawful limits or become low-spirited and down-hearted. A sensible person therefore should not be deluded by prosperity and adversity, but should keep their trial element in view and try to pass through it gracefully

وَإِذَا رَآكَ الَّذِينَ كَفَرُوا إِنْ يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ وَهُمْ بِذِكْرِ الرَّحْمَٰنِ هُمْ كَافِرُونَ {21:36}

[Q21:36] Wa izaa ra aakal lazeena kafarooo iny-yattakhizoonaka illa huzuwaa; ahaazal lazee yazkuru aalihatakum wa hum bi zikrir Rahmaani hum kaafiroon. 
[Q21:36] And when those who disbelieve see you, they do not take you but for one to be scoffed at: Is this he who speaks of your gods? And they are deniers at the mention of the Beneficent ALLAH (SWT).

[Q21:36] Dan apabila orang-orang kafir itu melihatmu, mereka hanyalah menjadikan perkara yang engkau sampaikan itu sebagai ejek-ejekan sahaja, sambil berkata sesama sendiri: Inikah dia orangnya yang mencaci tuhan-tuhan kamu? (Mereka berkata demikian) sedang mereka sendiri kufur ingkar kepada Al-Quran yang mengandungi peringatan ALLAH (SwT) yang melimpah-limpah rahmatNya.

To the sceptics and disbelievers the call of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to worship only the one true ALLAH (SWT) was a joke. They not only took it lightly and laughed at him BUT ALSO used to blaspheme whenever the name of one true ALLAH (SWT) was mentioned.

v  Verses 39 to 41 gave answer to those pagans who used to mock at the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and ask him as to when the threatened wrath of ALLAH (SWT) would come,

v  that aforetime the disbelieving people also ridiculed the messengers of ALLAH (SWT) and invited the wrath of ALLAH (SWT) and were completely destroyed (see An-am 6:10).

Also refer to the commentary of Araf 8:59 to 136 and Hud 11:25 to 100 for total annihilation of many a people.

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(21:36) When these disbelievers see you, they scoff at you: they say, "What! Is this the man who speaks slightingly of your deities"? *39 But as for them they discard with disdain the mention of the Merciful. *40

*39 It should be noted that this sentence contains only the reason why they scoffed at him, but does not refer to the expression of "scoff" itself. Obviously, the disbelievers must have been using some other words or expressions of derision to avenge themselves on the Holy Prophet for his rejecting their self-made deities. 
*40 This is to rebuke the disbelieves, as if to say, "You cherish so much love of your self-made idols and false gods that you cannot tolerate anything against them; so much so that you scoff at the Messenger of Allah, but, as for you, you are not ashamed that you are stung to the quick when you hear the name of the Merciful and discard His mention with disdain."

خُلِقَ الْإِنْسَانُ مِنْ عَجَلٍ ۚ سَأُرِيكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ {21:37}

[Q21:37] Khuliqal insaanu min 'ajal; sa ureekum Aayaatee falaa tasta'jiloon. 
[Q21:37] Man is created of haste; now will I show to you My signs, therefore do not ask Me to hasten (them) on.

[Q21:37] Jenis manusia dijadikan bertabiat terburu-buru dalam segala halya; Aku (ALLAH (SwT)) akan perlihatkan kepada kamu tanda-tanda kekuasaanKu; maka janganlah kamu meminta disegerakan (kedatangannya). 

A man named Harith bin Nasir, by way of taunting, used to frequently ask the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as to when the threatehed wrath of ALLAH (SWT) would come. This verse is in reply to it. [Applicable to verse 40]

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(21:37) Man is a creature of haste (and impatience). *41 Well, you need not be impatient: I will show you My signs before long *42 '

*41 This is not the literal translation of the Text; its purport according to the Arabic usage is: "Man is a hasty and impatient creature by his very nature." The same thing has been stated in XVII:11: "Man is very hasty and impatient." 
*42 From the succeeding sentences it is obvious that "Signs" here stands for the things that have been mentioned therein-the "threat" of the scourge of Allah, Resurrection and Hell. They made fun of these, as if to say: "This man threatens us with the scourge of Allah and the torment of the Day of Resurrection if we deny him and that we shall become fuel of Hell; but nothing of the sort has befallen Ps. We are as strong as ever and nothing seems to be happening". 

وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ {21:38}

[Q21:38] Wa yaqooloona mataa haazal wa'du in kuntum saadiqeen. 
[Q21:38] And they say: When will this threat come to pass if you are truthful?

[Q21:38] Dan (kerana tabiat terburu-burunya) mereka berkata: Bilakah berlakunya janji azab itu, jika betul kamu orang-orang yang berkata benar? 

(see commentary for verse 36)

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(21:38) -They ask, "Anyhow, when will this threat be made good, if you speak the truth?"

لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ عَنْ وُجُوهِهِمُ النَّارَ وَلَا عَنْ ظُهُورِهِمْ وَلَا هُمْ يُنْصَرُونَ {21:39}

[Q21:39] Law ya'lamul lazeena kafaroo heena laa yakuffoona 'anw wujoohihimun Naara wa laa 'an zuhoorihim wa laa hum yunsaroun. 
[Q21:39] Had those who disbelieve but known (of the time) when they shall not be able to ward off the fire from their faces nor from their backs, nor shall they be helped.

[Q21:39] Kalaulah orang-orang kafir itu mengetahui apa yang akan menimpa mereka ketika mereka tidak dapat menahan atau mengelakkan api Neraka dari muka dan belakang mereka dan mereka pula tidak diberi pertolongan, (tentulah mereka segera beriman, dan tidak berkata demikian).  

(see commentary for verse 36)

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(21:39) Would that the disbelievers knew something about the time, when they shall neither be able to protect their faces from the Fire nor their backs, nor will they get any succour from anywhere!

بَلْ تَأْتِيهِمْ بَغْتَةً فَتَبْهَتُهُمْ فَلَا يَسْتَطِيعُونَ رَدَّهَا وَلَا هُمْ يُنْظَرُونَ {21:40}

[Q21:40] Bal taateehim baghtatan fatabhatuhum falaa yastatee'oona raddahaa wa laa hum yunzaroon. 
[Q21:40] Nay, it shall come on them all of a sudden and cause them to become confounded, so they shall not have the power to avert it, nor shall they be respited.

[Q21:40] (Mereka tidak diberitahu akan masa itu) bahkan (yang dijanjikan) itu akan datang kepada mereka secara mengejut, serta terus membingungkan mereka; maka mereka tidak akan terdaya menolaknya dan tidak akan diberi tempoh bertaubat. 

(see commentary for verse 36)

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(21:40) For that catastrophe will occur all of a sudden and will overpower them so abruptly that they shall neither be able to ward it off nor shall they get any respite.

وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ {21:41}

[Q21:41] Wa laqadis tuhzi'a bi-Rusulim min qablika fahaaqa billazeena sakhiroo minhum maa kaanoo bihee yastahzi'oon. 
[Q21:41] And certainly messengers before you were scoffed at, then there befell those of them who scoffed that at which they had scoffed.

[Q21:41] Dan demi sesungguhnya, telah diperolok-olokkan beberapa Rasul sebelummu, lalu orang-orang yang mengejek-ejek di antara mereka, ditimpakan balasan azab bagi apa yang mereka telah perolok-olokkan itu. 

All those of the disbelievers used to take the warning against their infidelity and evils, as a joke and ridiculed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). They did not even like the named of ALLAH (SWT) to be taken even by the others.

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(21:41) As for their scoff, the Messengers before you also have been scoffed at, but the scoffers were encircled by that very doom at which they used to scoff.

SECTION 4

The Divine Mercy

The Divine Protection for all-Judgment shall be through Just Balances set up – Book given to Moses and Aaron—Qur’an, the Reminder full of Blessings.

قُلْ مَنْ يَكْلَؤُكُمْ بِاللَّيْلِ وَالنَّهَارِ مِنَ الرَّحْمَٰنِ ۗ بَلْ هُمْ عَنْ ذِكْرِ رَبِّهِمْ مُعْرِضُونَ {21:42}

[Q21:42] Qul mai yakla 'ukum billaili wannahaari minar Rahmaan; bal hum 'an zikri Rabbihim mu'ridoon. 
[Q21:42] Say: Who guards you by night and by day from the Beneficent ALLAH (SWT)? Nay, they turn aside at the mention of their Lord.

[Q21:42] Katakanlah (wahai Muhammad): Siapakah yang dapat menjaga keselamatan kamu pada malam dan siang daripada azab Tuhan yang bersifat Maha Pemurah? (Mereka tidak memikirkan yang demikian) bahkan mereka tetap berpaling ingkar dari pengajaran Tuhan mereka. 

The false gods whom the disbelievers worshipped did not have any power at all to save them from the wrath of ALLAH (SWT). It was the mercy of ALLAH (SWT) which had delayed the punishment and allowed them a respite.

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(21:42) (O Muhammad), ask them, "Who is there to protect you from the Merciful in the night or in the day?" *43 (None!) Yet they are paying no heed to the Admonition of their Lord.

*43 That is to say, "Who is there to protect and save you from the scourge of Allah if you are suddenly visited by it any time during the night or day?" 

أَمْ لَهُمْ آلِهَةٌ تَمْنَعُهُمْ مِنْ دُونِنَا ۚ لَا يَسْتَطِيعُونَ نَصْرَ أَنْفُسِهِمْ وَلَا هُمْ مِنَّا يُصْحَبُونَ {43}

[Q21:43] Am lahum aalihatun tamna'ulum min dooninaa; laa yastatee'oona nasra anfusihim wa laa hum minnna yus-haboon. 
[Q21:43] Or, have they gods who can defend them against Us? They shall not be able to assist themselves, nor shall they be defended from Us.

[Q21:43] Tidak ada bagi mereka tuhan-tuhan yang dapat melindungi mereka dari azab Kami. Mereka yang dipertuhankan itu tidak dapat menolong dirinya sendiri dan tidak pula mereka dibantu dengan pertolongan dari pihak Kami. 

(see commentary for verse 42)

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(21:43) Do they have gods who can defend them against Us? (No) for they can neither help themselves nor are they helped by Us.

بَلْ مَتَّعْنَا هَٰؤُلَاءِ وَآبَاءَهُمْ حَتَّىٰ طَالَ عَلَيْهِمُ الْعُمُرُ ۗ أَفَلَا يَرَوْنَ أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا ۚ أَفَهُمُ الْغَالِبُونَ {21:44}

[Q21:44] Bal matta'naa haaa'ulaaa'i wa aabaaa'ahum hattaa taala 'alaihimul 'umur; afalaa yarawna anna naatil arda nanqusuhaa min atraafihaa; afahumul ghaaliboon.
[Q21:44] Nay, We gave provision to these and their fathers until life was prolonged to them. Do they not then see that We are visiting the land, curtailing it of its sides? Shall they then prevail?

[Q21:44] (Bukan benda-benda yang dipertuhankan itu yang memberi kesenangan kepada mereka) bahkan Kami biarkan mereka dan datuk-nenek mereka menikmati (kesenangan hidup) hingga berlanjutanlah umur mereka (dalam keadaan yang menyebabkan berlaku perkara yang tidak diingini mereka). Maka tidakkah mereka melihat bahawa kami datangi daerah bumi yang mereka kuasai dengan menguranginya sedikit demi sedikit dari sempadan-sempadannya? Jika demikian halnya, maka adakah mereka yang akan menang?

The disbelievers, large in number and abounding in equipment, were convincingly AND decisively cornered and humbled by a small band of believers under the leadership of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who was always supported by the "hand of ALLAH (SWT)" (yadullah), Ali ibne Abi Talib. See commentary of Ta Ha 20:9 to 98; Maryam 19:53; Baqarah 2:51 and Bara-at 17:41 and 42.

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(21:44) The fact is that We provided them and their forefathers with provisions of life until the period grew too long for them. *44 But can they not see that We are coming in the land, shrinking its boundaries for them on all sides? *45 Do they, then, expect to come out victorious (over Us)? *46

*44 In other words it means: "These people have been deluded by Our favour and Our provisions. They think they are enjoying prosperity and good life as their personal right and there is none to take it away from them. They have forgotten that there is God above them Who is able to make or mar their fortune".
*45 In this connection, see Ar-Ra`d (XIII): 41 and E. N. 60 thereof. Here it bears an additional meaning also: "Do they not see that an All-Powerful Being is showing His Signs every now and then everywhere on the earth in the form of famines, epidemics, floods, earthquakes and other calamities; millions of people are killed, habitations and harvests are destroyed and other damages are caused, which frustrate all human designs?" 
*46 It means: "When they know that all the resources and provisions of life are in Our hands and that We can increase or decrease them as We will, have they the power and strength to defend themselves against Our punishment? Can they not see from these "Signs" that their power, prosperity and luxury are not everlasting and that there is an All-Powerful Allah to seize and punish them?" 

قُلْ إِنَّمَا أُنْذِرُكُمْ بِالْوَحْيِ ۚ وَلَا يَسْمَعُ الصُّمُّ الدُّعَاءَ إِذَا مَا يُنْذَرُونَ {21:45}

[Q21:45] Qul innamaaa unzirukum bilwahyi; wa laa yasma'us summud du'aaa'a izaa maa yunzaroon. 
[Q21:45] Say: I warn you only by revelation; and the deaf do not hear the call whenever they are warned.

[Q21:45] Katakanlah (wahai Muhammad): Sesungguhnya aku hanyalah memberi amaran kepada kamu dengan wahyu (Al-Quran yang diturunkan ALLAH (SwT) kepadaku) dan sudah tentu orang-orang yang pekak tidak dapat mendengar seruan apabila mereka diberi amaran, (maka janganlah kamu menjadi pekak kerana azab Tuhan amatlah berat).

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(21:45) Say to them, "I am warning you on the authority of Revelation" .---- But the deaf do not hear the call when they are warned. 

وَلَئِنْ مَسَّتْهُمْ نَفْحَةٌ مِنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ {46}

[Q21:46] Wa la'im massat hum nafhatum min 'azaabi Rabbika la yaqoolunna yaawailanaaa innnaa kunnaa zaalimeen. 
[Q21:46] And if a blast of the chastisement of your Lord were to touch them, they will certainly say: O woe to us! Surely we were unjust.

[Q21:46] Dan demi sesungguhnya, jika mereka disentuh oleh sedikit sahaja dari azab Tuhanmu, sudah tentu mereka akan berkata: Aduhai celakanya kami! Sebenarnya kami adalah orang-orang yang zalim (terhadap diri sendiri)!  

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(21:46) However, even if the slightest torment of your Lord touched them, *47 they would forthwith cry out, "Woe to us! No doubt we were wrong-doers".

*47 That is, "The same scourge which they are demanding to be hastened and of which they are making fun." 

وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا ۖ وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَاسِبِينَ {21:47}

[Q21:47] Wa nada'ul mawaazeenal qista li Yawmil Qiyaamati falaa tuzlamu nafsun shai'aa; wa in kaana misqaala habbatim min khardalin atainaa bihaa; wa kafaa binaa haasibeen. 
[Q21:47] And We will set up a just balance on the day of resurrection, so no soul shall be dealt with unjustly in the least; and though there be the weight of a grain of mustard seed, (yet) will We bring it, and sufficient are We to take account.

[Q21:47] Dan (ingatlah) Kami akan mengadakan neraca timbangan yang adil untuk (menimbang amal makhluk-makhluk pada) hari kiamat; maka tidak ada diri sesiapa akan teraniaya sedikitpun dan jika (amalnya) itu seberat biji sawi (sekalipun), nescaya Kami akan mendatangkannya (untuk ditimbang dan dihitung) dan cukuplah Kami sebagai Penghitung. 

Refer to the commentary of Araf 7:8 and Kahf 18:105.

»    Imam Ali ibne Abi Talib said:

"A balance weighs things consisting of matter. So no one can weigh thoughts and deeds which are not corporeal, but if justice is taken as balance the weight of good deeds means its quantity to which sincerity adds quality; and weighing is reckoning to prove to the person concerned the actual position of his or her faith and conduct. Nothing is hidden from or unknown to ALLAH (SWT)."

»    Imam Ali bin Husayn Zayn al Abidin said:

"Reckoning will be for the believers. The disbelievers will be punished outright according to the degree of their wickedness."

It is also reported that figuratively it means that the thoughts and deeds of a believer will be compared with the thoughts and deeds of the Prophet or the Imam of the age in which he or she lived. Verse 42:47 of Ash Shura says that ALLAH (SWT) has sent down the book with truth and the balance, i.e. the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to serve as the truest and the most perfect model of putting into practice the word of ALLAH (SWT). FOR GIVING REWARD every thought or deed will be assessed in the light of its nearness to the thought or deed of the prophet or the Imam in whose times the believer concerned had lived.

ä  The assessment of the quantity and quality will be done by the all-wise Lord who does not need any assistance. For the fate of deviators, hypocrites and disbelievers. See Araf 7:9 and Kahf 18:105

ä  As the authority of ALLAH (SWT) operates in justice, the reward and punishment will be awarded as it ought to be with measurable exactitude, for which a scale is necessary, a scale that can appraise the nature of the thing judged. For example to judge a thought, whether it is good or evil, a scale, different from the scale which weighs the weight of a material object, is required.

SUCH SCALES SHOULD BE INFALLIBLE. They are those who have been selected by ALLAH (SWT).

"Verily We sent Our messengers with clear proofs, and sent down with them the book and the scale, that people may establish themselves in justice." (Hadid 57:25)

**The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"The love of Ali is the scale of faith, and hostility unto him is the scale of hypocrisy."

**Abu Talib said:

"Muhammad is the scale of truth which weighs the minimum as well as the maximum weight."

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(21:47) On the Day of Resurrection, We will set up just and accurate balances so that no one will be wronged in the least in anyway; even if it be an act equal in weight to a grain of mustard seed, We will bring it forth (to be weighed) and We suffice for reckoning. *48

*48 See also vv. 8-9 and E.N.'s 8-9 of Al-A'araf (Vll). It is difficult for us to understand the exact nature of the "Balance". Anyhow it is clear that the "Balance" will weigh accurately all the human moral deeds instead of material things, and will help judge whether a man is virtuous or wicked and how much. The Qur'an has used this word to make mankind understand that every deed, good or bad, will be weighed and judged according to merit. 

وَلَقَدْ آتَيْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِيَاءً وَذِكْرًا لِلْمُتَّقِينَ {21:48}

[Q21:48] Wa laqad aatainaa Moosa wa haaroonal Furqaana wa diyaa'anw wa zikral lilmuttaqeen, 
[Q21:48] And certainly We gave to Musa and Haroun the Furqan and a light and a reminder for those who would guard (against evil).

[Q21:48] Dan demi sesungguhnya, Kami telah memberi kepada Nabi Musa dan Nabi Harun Kitab (Taurat) yang membezakan antara yang benar dengan yang salah dan yang menjadi cahaya yang menerangi, serta yang mengandungi pengajaran, bagi orang-orang yang mahu bertakwa.

SINCE THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) DECLARED THAT ALI WAS TO HIM AS HARUN WAS TO MUSA IT SHOULD FOLLOW AS AN IRREFUTABLE COROLLARY THAT WHATEVER WAS GRANTED TO MUSA WAS GRANTED TO MUHAMMAD, AND WHATEVER WAS GRANTED TO HARUN WAS GRANTED TO ALI.

v  Furqan means that which distinguishes between good and evil, any heavenly scripture and the knowledge therein.

v  Muttaqin are those who safeguard themselves against evil with full awareness of the laws made by ALLAH (SWT).

See commentary of Baqarah 2:51; Bara-at 9:41 and 42; Ta Ha 20:9 to 98 and Maryam 19:53.

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(21:48) Before *49 this We bestowed on Moses and Aaron the Criterionand Light and "Admonition" *50 for the betterment of those righteous *51 people,

*49 From here begin the stories of the Prophets. If we consider these stories in the context in which they occur, it becomes plain that these have been related to impress the following themes:
(1) All the former Prophets were human beings: therefore there is nothing strange or unusual that a human being like Muhammad has been sent as a Messenger (Allah's peace be upon him). 
(2) The Mission and teachings of this Prophet are the same as of those who were sent before him. 
(3) All the Prophets had been granted a privileged position by Allah, Who blessed them with special favours. For instance, though they were made to suffer from hardships and persecutions for years, ultimately Allah heard their prayers and helped them in miraculous ways against their enemies and persecutors.
(4) In spite of Allah's special favours on them they were no more than His humble servants and human beings and had no share whatever in Godhead; so much so that sometimes they committed errors of judgment, fell ill, were put to trials and even committed faults, for which they were called to account by Allah. 
*50 All the three words have been used in praise of the Torah: (1) A Criterion which distinguished the Truth from falsehood. (2) A Light which showed the Right Way of life, and (3) An Admonition, which reminded the erring descendants of Adam to remember the lesson they had forgotten.
*51 Though it was sent for the good of all human beings, only the pious people, having these characteristics, could benefit from it.

الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَهُمْ مِنَ السَّاعَةِ مُشْفِقُونَ {21:49}

[Q21:49] Allazeena yakhshawna Rabbahum bilghaibi wa hum minas Saa'ati mushfiqoon. 
[Q21:49] (For) those who fear their Lord in secret and they are fearful of the hour.

[Q21:49] Iaitu mereka yang takut (melanggar hukum-hukum) Tuhannya semasa mereka tidak dilihat orang dan mereka pula gerun cemas akan (peristiwa-peristiwa yang mengerikan pada) hari kiamat.

THIS VERSE REFERS TO THE MUTTAQIN mentioned in the preceding verse who fear ALLAH (SWT) and keep themselves always ready for the hour of reckoning. Refer to al Baqarah 2:2, 177 and Ali Imran 3:138.

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(21:49) who fear their Lord though they have not seen Him, and dread the Hours *52 (of Reckoning).

*52 The Hour of "Resurrection". 

وَهَٰذَا ذِكْرٌ مُبَارَكٌ أَنْزَلْنَاهُ ۚ أَفَأَنْتُمْ لَهُ مُنْكِرُونَ {21:50}

[Q21:50] Wa haazaa Zikrum Mubaarakun anzalnaah; afa antum lahoo munkiroon. 
[Q21:50] And this is a blessed Reminder which We have revealed; will you then deny it?

[Q21:50] Dan Al-Quran ini juga pengajaran yang berkat, yang Kami turunkan (kepada Nabi Muhammad); dengan keadaan yang demikian maka patutkah kamu mengingkarinya? 

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(21:50) And now We have sent down this blessed "Admonition" (for you). Do you, then, reject this?

SECTION 5

Abraham argues against Idolatry

Abraham makes the idolaters declare that their idol-gods could not speak even when they had to complain against what befell them in getting broken and who did it. The Idol-gods can neither profit anybody nor harm anyone nor they can help themselves – Mercy and Bounties bestowed upon Abraham, Isaac, Jacob and Lot.

وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِنْ قَبْلُ وَكُنَّا بِهِ عَالِمِينَ {21:51}

[Q21:51] Wa laqad aatainaaa Ibraaheema rushdahoo min qablu wa kunnaa bihee 'aalimeen. 
[Q21:51] And certainly We gave to Ibrahim his rectitude before, and We knew him fully well.

[Q21:51] Dan demi sesungguhnya, Kami telah memberi kepada Nabi Ibrahim sebelum itu jalan yang benar dalam bertauhid dan Kami adalah mengetahui akan halnya.

Before Musa and Harun, ALLAH (SWT) bestowed rushd (guidance) on Ibrahim.

DIFFERENT ASPECTS OF IBRAHIM'S EXCELLENCE have been mentioned in the following verses: Al Baqarah 2:124 to 127, 130, 132, 135, 258 and 260; Ali Imran 3:67, 95, 97; Nisa 4:125; An-am 6:74 to 83; Bara-at 9:113,114; Hud 11:69 to 76; Ibrahim 14:35 to 41; Hijr 15:51 to 60; Nahl 16:120 to 123; Maryam 19:41 to 50; Anbiya 21:51 to 73; Hajj 22:26 to 29; Shu-ara 26:69 to 89; Ankabut 29:16,17,24,31,32; Saffat 37:83 to 113; Dhariyat 51:24 to 34; Mumtahinah 60:4.

When ALLAH (SWT) bestowed rectitude or discerning ability (rushd) on Ibrahim,

°          He set his divine mission in motion and showed the right path to Azar, his uncle (see commentary of An-am 6:75 and 77 to 84; and Maryam 19:42 to 49), and his people. ALTHOUGH Azar brought him up and was like a father to him, Ibrahim stood against him and his people and boldly condemned their false ALLAH (SWT)s. WHEN his duty to his benefactor clashed with his duty to ALLAH (SWT), Ibrahim, as a true servant of ALLAH (SWT), upheld the truth and opposed the falsehood tooth and nail, for which he was subjected to the fire of persecution, BUT his firmness and devotion drew ALLAH (SWT)'s mercy, and the very painful affliction he was placed in became his joy and comfort. IT IS AN EVERLASTING LESSON TO MANKIND.

°          It was a day of festivity. The idolaters were rejoicing in the streets and open fields. Ibrahim broke all their idols to pieces but left the chief idol intact. When they came back and found their idols lying broken on the floor they brought Ibrahim on the scene and asked him if it was he who did that with their ALLAH (SWT)s. Ibrahim pointed to the chief idol, left intact by him, and asked them to find out the truth from him. It is obvious that the question of lying or deceit on the part of Ibrahim rises nowhere in the whole episode. Ibrahim had the best of the argument. They knew the idols could not speak. They turned to each other and confessed their folly and hung their heads in shame. When they admitted that idols could not speak, Ibrahim put forward his decisive argument mentioned in verses 66 to 67 about the unity of ALLAH (SWT) beside whom no one should be worshipped.

°          Nimrud ordered Ibrahim to be cast into a furnace. He had a pile of wood set on fire, and Ibrahim was cast into it. Ibrahim proclaimed the true faith in ALLAH (SWT), knowing full well that Nimrud, whom the idolaters worshipped as ALLAH (SWT), would put him to death. LIKEWISE Imam Husayn, the Ibrahim of Karbala, a descendant of Ibrahim about whom he had taken a promise from ALLAH (SWT) to make him an Imam as He appointed Ibrahim an Imam over the mankind (Baqarah: 124), proclaimed and upheld the true religion of ALLAH (SWT) , knowing full well that the Nimrud of his times, Yazid bin. Mu-awiyah, would put him to death. Like the idolaters of Nimrud the followers of Yazid also hung their heads in shame and are being cursed and condemned by all reasonable human beings in every age.

Imam Husayn said to the followers of Yazid:

"Safeguard yourselves against evil. Fear the wrath of the Lord."

Almost the same warning was given by Ibrahim in verses 66 and 67. The enemies of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt persecuted and killed the holy Ahlul Bayt one after another and also their true followers when they could not deny their rights and privileges bestowed on them by ALLAH (SWT) on account of their excellences and achievements, just as the idolaters of Nimrud decided to burn him and protect their ideologies and creeds.

°          When Ibrahim was being thrown into the fire several angels requested ALLAH (SWT) to allow them to save Ibrahim from the blazing fire. "Help him if he seeks your help" was the reply. They came to him, but he said: "It is between me and my Lord. Let His will be done." Jibra-il advised him to beseech ALLAH (SWT) for help. Ibrahim said: "My Lord knows that which is taking place." As the chosen friend of ALLAH (SWT), Ibrahim put his trust in ALLAH (SWT). Every messenger or prophet of ALLAH (SWT) did the same as Ibrahim did whenever there was a trust, BUT the Christians have lowered the status of Isa by fabricating false stories about him in Matthew 26: 39 and 27: 46.

IT IS STATED THEREIN THAT WHEN ISA WAS TO BE CRUCIFIED he said: "My heart is ready to break with grief." He went on a little, fell on his face in prayer, and said: "My father, if it is possible, let this cup pass me by. Yet not as "I will, but as You will". And about there Jesus cried aloud: "Eli, Eli, Lema sabachthani"? (means, "My ALLAH (SWT), my ALLAH (SWT), why hast Thou forsaken me?") This could not be Isa. These words must have been spoken by the man who was crucified in his place.

HUSAYN BIN ALI, THE DIVINELY CHOSEN IMAM IN THE PROGENY OF IBRAHIM, gave the same reply to the angels which Ibrahim had given to them when he rested his forehead on the burning sand of Karbala in prostration before his Lord at the time of Asr prayers. While swords, arrows, spears, daggers, lances and stones were cutting up his body, he said: "O Merciful Lord of the worlds! Husayn, Thy servant, has sacrificed in Thy way everything he had received from Thee. Accept the humble sacrifice of Thy servant. If I, the grandson of Thy messenger, had more, I would have surrendered that too to Thee willingly. O my Lord! Be merciful, oft-forgiving to those of Thy sincere servants who are less careful in Thy obedience." The Lord of the worlds said: "O My beloved! May I help you?" -(to free you from the clutches of the accursed followers of Shaytan) -The Imam said: "O my Lord! I seek Thy help to keep me steadfast in this hour of service to Thee to the utmost degree which shall please Thee the most."

r  WHEN IBRAHIM WAS THROWN INTO THE FIRE, the fire became cool and a means of safety for Ibrahim under the command of ALLAH (SWT).

THE PERSECUTORS OF IBRAHIM WERE THE WORST LOSERS. A HOST OF MOSQUITOES ATTACKED THEM. ONE MOSQUITO ENTERED INTO THE BRAIN OF NIMRUD THROUGH HIS NOSTRILS AND KILLED HIM. FOR THE BLESSINGS IBRAHIM RECEIVED FROM HIS LORD REFER TO THE COMMENTARY OF Baqarah 2:124.

For what pleased ALLAH (SWT) most concerning Imam Husayn see commentary of As Saffat 37:107 wherein the sacrifice of Husayn has been described as "dhibhin azim" - the greatest sacrifice.

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(21:51) Even before that, We had blessed Abraham with the discretion he displayed, for We knew him well. *53

*53 The Arabic word (rushd) is very comprehensive and means righteousness as well.
"We had blessed Abraham with discretion;" "The discretion he showed in discriminating between the right and the wrong etc. was not of his own acquirement but had been bestowed on him by Us." AI-Anbiyaa'
"We knew him well": "We knew that he was worthy of Prophethood; therefore We appointed him as such". According to VI:124: " .... Allah knows best whom to entrust with His Mission ...."It contains a subtle answer to the objection raised by the chiefs of the Quraish: "Why has Allah appointed this man (the Holy Prophet) to the office of Prophethood, when he is in no way superior to us?" This objection has been answered, as if to say, "The same objection might even have been raised against Prophet Abraham by his people, but We knew his capabilities. Therefore We selected him for Prophethood."
In this connection, please also see II: 124141, 258-260; VI: 74-84; IX: 114; XI: 69-76; XIV: 35-41; XV: 51-58 and XVI: 120-122 and the E.N's thereof. 

إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا هَٰذِهِ التَّمَاثِيلُ الَّتِي أَنْتُمْ لَهَا عَاكِفُونَ {21:52}

[Q21:52] Iz qaala li abeehi wa qawmihee maa haazihit tamaaseelul lateee antum lahee 'aakifoon. 
[Q21:52] When he said to his father and his people: What are these images to whose worship you cleave?

[Q21:52] Ketika dia berkata kepada bapanya dan kaumnya: Apakah hakikatnya patung-patung ini yang kamu bersungguh-sungguh memujanya? 

– see verses 6:75-83. ‘Azar’ was the paternal uncle of Ibrahim who had brought up Ibrahim. Hence Azar is addressed as the father. Ibrahim asked Azar and his people, about the idols which they worshipped. See verses 19:42-49 and 37:85-89.

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(21:52) Recall to mind the occasion *54 when he said to his father and his people, "What are these images to which you are so devoted"?

*54 Before proceeding further it should be kept in mind that the incident from the history of Prophet Abraham has been cited here to refute the erroneous creeds of the Quraish. This was meant to hit them hard for they were the descendants of Prophet Abraham and were proud of their relationship with him. It was he who had built the Ka`abah which had become the centre of the whole of Arabia and they, being its keepers, were its most important clan. Therefore, they could not remain indifferent to this answer.

قَالُوا وَجَدْنَا آبَاءَنَا لَهَا عَابِدِينَ {21:53}

[Q21:53] Qaaloo wajadnaaa aabaaa'anaa lahaa 'aabideen. 
[Q21:53] They said: We found our fathers worshipping them.

[Q21:53] Mereka menjawab: Kami dapati datuk nenek kami selalu menyembahnya. 

They (the people) replied saying that they only followed their ancestors --- to which Ibrahim though young and in the clutches of the idolaters opposed the very Sire, who was to him a father for he had brought him up and boldly condemned idolatry, declaring that the people and their fathers both had gone astray.

This part of the life-history of Ibrahim informs some important guiding factors for mankind, i.e., HOW THE DUTY TO ALLAH (SWT) SHOULD BE THE FIRST CONCERN OF MAN WHEN IT IS CONFLICT WITH THE DUTY EVEN TO HIS PARENTS, how boldly truth should be advocated and upheld against falsehood and be overcome and the fight against evil be carried to the last even if it needs to undergo the worst persecution and how the stability of devotion to ALLAH (SWT) turns painful inflictions into pleasures and joy for the individual.

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(21:53) They replied, "We found our forefathers worshipping them".

قَالَ لَقَدْ كُنْتُمْ أَنْتُمْ وَآبَاؤُكُمْ فِي ضَلَالٍ مُبِينٍ {21:54}

[Q21:54] Qaala laqad kuntum ‘antum wa ‘aabaaa‘ukum fee zalaalim-mubeen. 
[Q21:54] He said: Certainly you have been, (both) you and your fathers, in manifest error.

[Q21:54] Dia berkata: Sesungguhnya kamu dan datuk-nenek kamu adalah dalam kesesatan yang nyata.  

These two verses (53 & 54) CLEARLY DECLARE THAT IN THE MATTER OF ONE’S FAITH IN ALLAH (SWT) NONE SHOULD BLINDLY FOLLOW EVEN HIS OWN PARENTS, WITHOUT EARNING ONE OWN’S CONVICTION IN THE FAITH WITH THE NECESSARY SCRUTINY OF IT.

ì  Qur’an does not at all recognise or value any hereditary belief in ALLAH (SWT). Every individual’s own conviction he must adopt it.

It is one of the great devices of Satan to mislead men that he makes them blindly follow the creed of their parents without any personal inquiry into it.

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(21:54) He said, "You have gone astray and so had your forefathers manifestly deviated from the Right Way."

قَالُوا أَجِئْتَنَا بِالْحَقِّ أَمْ أَنْتَ مِنَ اللَّاعِبِينَ {21:55}

[Q21:55] Qaalooo aji'tanaa bil haqqi am anta minal laa'ibeen. 
[Q21:55] They said: Have you brought to us the truth, or are you one of the triflers?

[Q21:55] Mereka bertanya: Adakah engkau membawa kepada kami sesuatu yang benar (sebagai seorang Rasul) atau engkau dari orang-orang yang bermain-main sahaja? 

(see commentary for verse 51)

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(21:55) They said, "What! Are you presenting your real ideas before us, or are you jesting"? *55

*55 The literal translation will be: "Are you presenting the Truth before us, or just playing with us?" They were so sure of the truth of their creed that they could never imagine that anyone could be serious in declaring it to be false. 

قَالَ بَلْ رَبُّكُمْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ الَّذِي فَطَرَهُنَّ وَأَنَا عَلَىٰ ذَٰلِكُمْ مِنَ الشَّاهِدِينَ {21:56}

[Q21:56] Qaala bar Rabbukum Rabbus samaawaati wal ardil lazee fatarahunna wa ana 'alaa zaalikum minash shaahideen. 
[Q21:56] He said: Nay! Your Lord is the Lord of the heavens and the earth, Who brought them into existence, and I am of those who bear witness to this:

[Q21:56] Dia menjawab: (Bukan bermain-main) bahkan (untuk menegaskan bahawa) Tuhan kamu ialah Tuhan yang mentadbirkan langit dan bumi, Dialah yang menciptanya dan aku adalah dari orang-orang yang boleh memberi keterangan mengesahkan yang demikian itu. 

(see commentary for verse 51)

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(21:56) He answered, "Nay, in fact your Lord is the same Who is the Lord of the heavens and the earth and their Creator! I hear witness to this, and,

وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ {21:57}

[Q21:57] Wa tallaahi la akeedanna asnaamakum ba'da an tuwalloo mudbireen. 
[Q21:57] And, by ALLAH (SWT)! I will certainly do something against your idols after you go away, turning back.

[Q21:57] Dan demi ALLAH (SwT), aku akan jalankan rancangan terhadap berhala-berhala kamu, sesudah kamu pergi meninggalkan (rumah berhala ini). 

Ibrahim determines to make the idolaters realise the fallacy of their creed by breaking the idols when they had gone from the place. The next day was the festival of the idolaters. They all went out to rejoice and Ibrahim with the excuse of sickness remained behind. The people had arranged all their idols adorned.

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(21:57) by God, I will out-wit your idols in your absence." *56

*56 That is, "lf you do not understand this by argument, I will present a practical proof that these idols are helpless and have no powers. Therefore, it is wrong to make them your deities".

فَجَعَلَهُمْ جُذَاذًا إِلَّا كَبِيرًا لَهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ {21:58}

[Q21:58] Faja'alahum juzaazan illaa kabeeral lahum la'allahum ilaihi yarji'oon. 
[Q21:58] So he broke them into pieces, except the chief of them that haply they may return to it.

[Q21:58] Lalu dia memecahkan semuanya berketul-ketul, kecuali sebuah berhala mereka yang besar (dibiarkannya), supaya mereka kembali kepadanya.  

It is said that Ibrahim’s breaking of the idols is mentioned in the Jewish Rabbinical literature Gen. R. 38, and ‘Tauna Dede Eliyahu 2:35 (Jewish Edn) Ibrahim broke all the idols save the biggest or chief one of them. When they were unable to ask their idol-gods, nothing but confession of their own folly, was the alternative left to them.

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(21:58) Accordingly, he broke them into pieces, *57 but he left the major one intact so that they might turn to it. *58

*57 This was that practical proof. In the absence of the priests and attendants, Prophet Abraham entered their central Temple and broke all the idols to pieces. 
*58 The pronoun in the original Text may be translated into "it" or "him". In the former case, it will refer to the chief idol and in the latter to Prophet Abraham. In the first case, it will imply a subtle sarcasm in order to make them realize that their creed of idol-worship was foolish, for obviously the chief idol could not break the minor idols. In the second case, it will refer to Prophet Abraham, who thought that they might turn to him about the "incident" and he migln get art opportunity to have a frank talk with them about their absurd creed.

قَالُوا مَنْ فَعَلَ هَٰذَا بِآلِهَتِنَا إِنَّهُ لَمِنَ الظَّالِمِينَ {21:59}

[Q21:59] Qaaloo man fa'ala haazaa bi aalihatinaaa innahoo laminaz zaalimeen. 
[Q21:59] They said: Who has done this to our gods? Most surely he is one of the unjust.

[Q21:59] (Setelah melihat kejadian itu) mereka bertanya: Siapakah yang melakukan perbuatan yang demikian terhadap tuhan-tuhan kami? Sesungguhnya adalah dia dari orang-orang yang zalim. 

(see commentary for verse 51)

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(21:59) (On their return when they saw the plight of their idols,) they said, "Who has done this to our gods? Indeed he must be a spiteful person."

قَالُوا سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُ إِبْرَاهِيمُ {21:60}

[Q21:60] Qaaloo sami'naa fatany yazkuruhum yuqaalu lahooo Ibraaheem. 
[Q21:60] They said: We heard a youth called Ibrahim speak of them.

[Q21:60] (Setengah dari) mereka berkata: Kami ada mendengar seorang anak muda bernama Ibrahim, mencacinya.  

(see commentary for verse 51)

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(21:60) Some replied, "We heard a young man called Abraham talking about them".