Surah 24. An-Nur

[In the nature of things,] corrupt women are for corrupt men, and corrupt men, for corrupt women - just as good women are for good men, and good men, for good women. [Since God is aware that] these are innocent of all that evil tongues may impute to them,³¹ forgiveness of sins shall be theirs, and a mr`~t excellent cilstenance!³²

  - Mohammad Asad

Lit., "innocent of all that they [i.e., the slanderers] may say".

See note [5] on 8:4 . The reference, in this context, to God's "forgiveness of sins" (maghfirah) is obviously meant to stress the innate weakness of man's nature, which makes him prone to sinning, however good and pure he may be (cf. 4:28 ).

Unclean women are for unclean men, and unclean men are for unclean women; and pure women are for pure men, and pure men are for pure women. They are free from the slanderer's accusations; for them there shall be forgiveness and honorable provision from Allah.

  - Muhammad Farooq-i-Azam Malik

Vile women are for vile men, and vile men for vile women. Good women are for good men, and good men for good women; such are innocent of that which people say: For them is pardon and a bountiful provision.

  - Marmaduke Pickthall

O YOU who have attained to faith! Do not enter houses other than your own unless you have obtained permission and greeted their inmates. This is [enjoyed by you] for your own good, so that you might bear [your mutual rights] in mind.³³

  - Mohammad Asad

This categorical prohibition connects with the preceding passages inasmuch as it serves as an additional protection of individuals against possible slander. In its wider purport, it postulates the inviolability of each person's home and private life. (For the socio-political implications of this principle, see State and Government in Islam, pp. 84 ff.)

O believers! Do not enter houses other than your own until you have sought permission and said greetings of peace to the occupants; this is better for you, so that you may be mindful.

  - Muhammad Farooq-i-Azam Malik

O ye who believe! Enter not houses other than your own without first announcing your presence and invoking peace upon the folk thereof. That is better for you, that ye may be heedful.

  - Marmaduke Pickthall

Hence, [even] if you find no one within [the house], do not enter it until you are given leave;³⁴ and if you are told, "Turn back," then turn back. This will be most conducive to your purity; and God has full knowledge of all that you do.

  - Mohammad Asad

I.e., by the rightful owner or caretaker.

If you do not find the person you wanted to see, then do not enter until permission is given to you; and if you are asked to go back, then go back; this is more fitting for you; and Allah is cognizant of what you do.

  - Muhammad Farooq-i-Azam Malik

And if ye find no one therein, still enter not until permission hath been given. And if it be said unto you: Go away again, then go away, for it is purer for you. Allah knoweth what ye do.

  - Marmaduke Pickthall

[On the other hand,] you will incur no sin if you [freely] enter houses not intended for living in but serving a purpose useful to you:³⁵ but [always remember that] God knows all that you do openly, and all that you would conceal.

  - Mohammad Asad

Lit., "uninhabited houses wherein there are things of use (mata') for you". In the consensus of all the authorities, including the Companions of the Prophet, this relates to buildings or premises of a more or less public nature, like inns, shops, administrative offices, public baths, etc., as well as to ancient ruins.

There is no blame on you if you enter houses which are not used for dwelling and in which you have something belonging to you; and Allah knows what you reveal and what you conceal.

  - Muhammad Farooq-i-Azam Malik

(It is) no sin for you to enter uninhabited houses wherein is comfort for you. Allah knoweth what ye proclaim and what ye hide.

  - Marmaduke Pickthall

TELL the believing men to lower their gaze and to be mindful of their chastity:³⁶ this will be most con-ducive to their purity- [and,] verily, God is aware of all that they do.

  - Mohammad Asad

Lit., "to restrain [something] of their gaze and to guard their private parts". The latter expression may be understood both in the literal sense of "covering one's private parts" - i.e., modesty in dress - as well as in the metonymical sense of "restraining one's sexual urges", i.e., restricting them to what is lawful, namely, marital intercourse (cf. {23:5-6}). The rendering adopted by me in this instance allows for both interpretations. The "lowering of one's gaze", too, relates both to physical and to emotional modesty (Razi).

Enjoin the believing men to lower their gaze and guard their modesty; that is chaster for them. Surely Allah is well aware of their actions.

  - Muhammad Farooq-i-Azam Malik

Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is Aware of what they do.

  - Marmaduke Pickthall

And tell the believing women to lower their gaze and to be mindful of their chastity, and not to display their charms [in public] beyond what may [decently] be apparent thereof;³⁷ hence, let them draw their head-coverings over their bosoms.³⁸ And let them not display [more of] their charms to any but their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or those whom they rightfully possess, or such male attendants as are beyond all sexual desire,³⁹ or children that are as yet unaware of women's nakedness; and let them not swing their legs [in walking] so as to draw attention to their hidden charms.⁴⁰ And [always], O you believers-all of you-turn unto God in repentance, so that you might attainto a happy state!⁴¹

  - Mohammad Asad

My interpolation of the word "decently" reflects the interpretation of the phrase illa ma zahara minha by several of the earliest Islamic scholars, and particularly by Al-Qiffal (quoted by Razi), as "that which a human being may openly show in accordance with prevailing custom (al-'adah al-jariyah)". Although the traditional exponents of Islamic Law have for centuries been inclined to restrict the definition of "what may [decently] be apparent" to a woman's face, hands and feet- and sometimes even less than that - we may safely assume that the meaning of illa ma zahara minha is much wider, and that the deliberate vagueness of this phrase is meant to allow for all the time-bound changes that are necessary for man's moral and social growth. The pivotal clause in the above injunction is the demand, addressed in identical terms to men as well as to women, to "lower their gaze and be mindful of their chastity": and this determines the extent of what, at any given time, may legitimately - i.e., in consonance with the Qur'anic principles of social morality - be considered "decent" or "indecent" in a person's outward appearance.

The noun khimar (of which khumur is the plural) denotes the head-covering customarily used by Arabian women before and after the advent of Islam. According to most of the classical commentators, it was worn in pre-Islamic times more or less as an ornament and was let down loosely over the wearer's back; and since, in accordance with the fashion prevalent at the time, the upper part of a woman's tunic had a wide opening in the front, her breasts were left bare. Hence, the injunction to cover the bosom by means of a khimar (a term so familiar to the contemporaries of the Prophet) does not necessarily relate to the use of khimar as such but is, rather, meant to make it clear that a woman's breasts are not included in the concept of "what may decently be apparent" of her body and should not, therefore, be displayed.

I.e., very old men. The preceding phrase "those whom they rightfully possess" (lit., "whom their right hands possess") denotes slaves; but see also note [78].

Lit., "so that those of their charms which they keep hidden may become known". The phrase yadribna bi-arfulihinna is idiomatically similar to the phrase daraba bi-yadayhi mishyatihi, "he swung his arms in walking" (quoted in this context in Taj al-'Arus). and alludes to a deliberately provocative gait.

The implication of this general call to repentance is that since "man has been created weak" ( 4:28 ), no one is ever free of faults and temptations - so much so that even the Prophet used to say, "Verily, I turn unto Him in repentance a hundred times every day" (Ibn Hanbal, Bukhari and Bayhaqi, all of them on the authority of 'Abd Allah ibn'Umar).

Likewise enjoin the believing women to lower their gaze and guard their modesty; not to display their beauty and ornaments except what normally appears thereof; let them draw their veils over their bosoms and not display their charms except to their husbands, their fathers, their fathers-in-law, their own sons, their stepsons, their own brothers, their nephews on either brothers' or sisters' sides, their own womenfolk, their own slaves, male attendants who lack sexual desires or small children who have no carnal knowledge of women. Also enjoin them not to strike their feet in order to draw attention to their hidden trinkets. And O believers! Turn to Allah in repentance, all of you, about your past mistakes, so that you may attain salvation.

  - Muhammad Farooq-i-Azam Malik

And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigor, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.

  - Marmaduke Pickthall

AND [you ought to] marry the single from among you⁴² as well as such of your male and female slaves as are fit [for marriage].⁴³ If they [whom you intend to marry] are poor, [let this not deter you;] God will grant them sufficiency out of His bounty - for God is infinite [in His mercy], all-knowing.

  - Mohammad Asad

I.e., from among the free members of the community, as is evident from the subsequent juxtaposition with slaves. (As most of the classical commentators point out, this is not an injunction but a recommendation to the community as a whole: hence my interpolation of the words "you ought to".) The term ayyim - of which ayama is the plural - signifies a person of either sex who has no spouse, irrespective of whether he or she has never been married or is divorced or widowed. Thus, the above verse expresses the idea - reiterated in many authentic sayings of the Prophet - that, from both the ethical and the social points of view, the married state is infinitely preferable to celibacy.

The term as-salihin connotes here both moral and physical fitness for marriage: i.e., the attainment of bodily and mental maturity as well as mutual affection between the man and the woman concerned. As in 4:25 , the above verse rules out all forms of concubinage and postulates marriage as the only basis of lawful sexual relations between a man and his female slave.

Get the singles among you married as well as those who are fit for marriage among your male slaves and female slaves. If they are poor, Allah will make them free from want out of His grace: for Allah has boundless resources and is All-Knowing.

  - Muhammad Farooq-i-Azam Malik

And marry such of you as are solitary and the pious of your slaves and maid servants. If they be poor; Allah will enrich them of His bounty. Allah is of ample means, Aware.

  - Marmaduke Pickthall

And as for those who are unable to marry,⁴⁴ let them live in continence until God grants them sufficiency out of his bounty. And ay of one those whom you rightfully possess⁴⁵ desire [to obtain] a deed of freedom, write it out for them if you are awareof any good in them:⁴⁶ and give them [their share] of the wealth of God which He has given you.⁴⁷ And do not, in order to gain⁴⁸ some of the fleeting pleasures of this worldly life, coerce your [slave] maidens into whoredom if they happen to be desirous of marriage;⁴⁹ and if anyone should coerce them, then, verily, after they have been compelled [to submit in their helplessness], God will be much-forgiving. a dispenser of grace!

  - Mohammad Asad

I.e., because of poverty, or because they cannot find a suitable mate, or for any other personal reason.

Lit., "whom your right hands possess", i.e., male or female slaves.

The noun kitab is, in this context, an equivalent of kitabah or makatabah (lit., "mutual agreement in writing"), a juridical term signifying a "deed of freedom" or "of manumission" executed on the basis of an agreement between a slave and his or her owner, to the effect that the slave undertakes to purchase his or her freedom for an equitable sum of money payable in instalments before or after the manumission, or, alternatively, by rendering a clearly specified service or services to his or her owner. With this end in view, the slave is legally entitled to engage in any legitimate, gainful work or to obtain the necessary sum of money by any other lawful means (e.g., through a loan or a gift from a third person). In view of the imperative form of the verb katibuhum ("write it out for them"), the deed of manumission cannot be refused by the owner, the only pre-condition being an evidence - to be established, if necessary, by an unbiassed arbiter or arbiters - of the slave's good character and ability to fulfil his or her contractual obligations. The stipulation that such a deed of manumission may not be refused, and the establishment of precise juridical directives to this end, clearly indicates that Islamic Law has from its very beginning aimed at an abolition of slavery as a social institution, and that its prohibition in modern times constitutes no more than a final implementation of that aim. (See also next note, as well as note [146] on 2:177 .)

According to all the authorities, this relates (a) to a moral obligation on the part of the owner to promote the slave's efforts to obtain the necessary revenues by helping him or her to achieve an independent economic status and/or by remitting part of the agreed - upon compensation, and (b) to the obligation of the state treasury (bayt al-mal) to finance the freeing of slaves in accordance with the Qur'anic principle - enunciated in 9:60 - that the revenues obtained through the obligatory tax called zakah are to be utilized, among other purposes, "for the freeing of human beings from bondage" (fi 'r-riqab, an expression explained in surah {2}, note [146]). Hence, Zamakhshari holds that the above clause is addressed not merely to persons owning slaves but to the community as a whole. - The expression "the wealth of God" contains an allusion to the principle that "God has bought of the believers their lives and their possessions, promising them paradise in return" ({9: 111}) - implying that all of man's possessions are vested in God, and that man is entitled to no more than their usufruct.

Lit., "so that you might seek out" or "endeavour to attain to".

Lit., "if they desire protection against unchastity (tahassun)", i.e., through marriage (cf. the expression muhsanat as used in 4:24 ). Most of the classical commentators are of the opinion that the term fatayat ("maidens") denotes here "slave girls": an assumption which is fully warranted by the context. Hence, the above verse reiterates the prohibition of concubinage by explicitly describing it as "whoredom" (bigha').

And let those who do not find means to marry keep themselves chaste until Allah enriches them out of His bounty. As for those of your slaves who wish to buy out their liberty, execute the deed of liberty with them if you find them deserving, and give them some of the wealth which Allah has given you. Do not force your slave-girls into prostitution for your own worldly gains, if they wish to preserve their chastity; and if anyone forces them into it, then surely after such a compulsion Allah will be forgiving and merciful to them.

  - Muhammad Farooq-i-Azam Malik

And let those who cannot find a match keep chaste till Allah give them independence by His grace. And such of your slaves as seek a writing (of emancipation), write it for them if ye are aware of aught of good in them, and bestow upon them of the wealth of Allah which He hath bestowed upon you. Force not your slave girls to whoredom that ye may seek enjoyment of the life of the world, if they would preserve their chastity. And if one force them, then (unto them), after their compulsion, Lo! Allah will be Forgiving, Merciful.

  - Marmaduke Pickthall

AND, INDEED, from on high have We bestowed upon you messages clearly showing the truth, and [many] a lesson from [the stories of] those who have passed away before you, and [many] an admonition to the God conscious

  - Mohammad Asad

We have already sent down to you revelations giving you clear guidance and cited examples of those people who passed away before you to serve as a warning and an admonition for the righteous people.

  - Muhammad Farooq-i-Azam Malik

And verily We have sent down for you revelations that make plain, and the example of those who passed away before you. An admonition unto those who ward off (evil).

  - Marmaduke Pickthall

God is the Light of the heavens and the earth. The parable of His light is, as it were,⁵⁰ that of a niche containing a lamp; the lamp is [enclosed] in glass, the glass [shining] like a radiant star:⁵¹ [a lamp] lit from a blessed tree -an olive-tree that is neither of the east nor of the west⁵² - the oil whereof [is so bright that it] would well-nigh give light [of itself] even though fire had not touched it: light upon light!⁵³ God guides unto His light him that wills [to be guided];⁵⁴ and [to this end] God propounds parables unto men, since God [alone] has full knowledge of all things.⁵⁵

  - Mohammad Asad

The particle ka ("as if" or "as it were") prefixed to a noun is called kaf at-tashbih ("the letter kaf pointing to a resemblance [of one thing to another]" or "indicating a metaphor"). In the above context it alludes to the impossibility of defining God even by means of a metaphor or a parable - for, since "there is nothing like unto Him" ( 42:11 ), there is also "nothing that could be compared with Him" ( 112:4 ). Hence, the parable of "the light of God" is not meant to express His reality - which is inconceivable to any created being and, therefore, inexpressible in any human language - but only to allude to the illumination which He, who is the Ultimate Truth, bestows upon the mind and the feelings of all who are willing to be guided. Tabari, Baghawi and Ibn Kathir quote Ibn 'Abbas and Ibn Mas'ud as saying in this context: "It is the parable of His light in the heart of a believer."

The "lamp" is the revelation which God grants to His prophets and which is reflected in the believer's heart - the "niche" of the above parable (Ubayy ibn Ka'b, as quoted by Tabari) - after being received and consciously grasped by his reason ("the glass [shining brightly] like a radiant star"): for it is through reason alone that true faith can find its way into the heart of man.

It would seem that this is an allusion to the organic continuity of all divine revelation which, starting like a tree from one "root" or proposition - the statement of God's existence and uniqueness - grows steadily throughout man's spiritual history, branching out into a splendid variety of religious experience, thus endlessly widening the range of man's perception of the truth. The association of this concept with the olive-tree apparently arises from the fact that this particular kind of tree is characteristic of the lands in which most of the prophetic precursors of the Qur'anic message lived, namely, the lands to the east of the mediterranean: but since all true revelation flows from the Infinite Being, it is "neither of the east nor of the west" - and especially so the revelation of the Qur'an, which, being addressed to all mankind, is universal in its goal as well.

The essence of the Qur'anic message is described elsewhere as "clear [in itself] and clearly showing the truth" (cf. note [2] on 12:1 ); and it is, I believe, this aspect of the Qur'an that the above sentence alludes to. Its message gives light because it proceeds from God; but it "would well-nigh give light [of itself] even though fire had not touched it": i.e., even though one may be unaware that it has been "touched by the fire" of divine revelation, its inner consistency, truth and wisdom ought to be self-evident to anyone who approaches it in the light of his reason and without prejudice.

Although most of the commentators read the above phrase in the sense of "God guides unto His light whomever He wills", Zamakhshari gives it the sense adopted in my rendering (both being syntactically permissible).

I.e., because of their complexity, certain truths can be conveyed to man only by means of parables or allegories: see notes [5] and [8] on 3:7 .

Allah is the Light of the heavens and the earth. The parable of His Light is as if there were a Niche, in which there is a lamp, the lamp is enclosed in crystal, the crystal is of a starlike brilliance, it is lit with the olive oil from a blessed olive tree which is neither eastern nor western, its very oil would almost be luminous though no fire touched it - as though all the means of increasing Light upon Light are provided - Allah guides to His Light whom He pleases. Allah cites such parables to make His message clear to the people; and Allah has knowledge of everything.

  - Muhammad Farooq-i-Azam Malik

Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light, Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is knower of all things.

  - Marmaduke Pickthall

IN THE HOUSES [of worship] which God has allowed to be raised so that His name be remembered in them,⁵⁶ there [are such as] extol His limitless glory at morn and evening-

  - Mohammad Asad

Lit., "and [ordained] that His name ...", etc.: implying, as the sequence shows, that the spiritual purpose of those houses of worship is fulfilled only by some, and not all, of the people who are wont to congregate in them out of habit.

His Light is found in those houses which Allah has sanctioned to be built for the remembrance of His name; where His praise is sung, in the mornings and in the evenings again and again,

  - Muhammad Farooq-i-Azam Malik

(This lamp is found) in houses which Allah hath allowed to be exalted and that His name shall be remembered therein. Therein do offer praise to Him at morn and evening--

  - Marmaduke Pickthall

people whom neither [worldly] commerce nor striving after gain⁵⁷ can divert from the remembrance of God, and from con-stancy in prayer, and from charity:⁵⁸ [people] who are filled with fear [at the thought] of the Day on which all hearts and eyes will be convulsed,

  - Mohammad Asad

Lit., "bargaining" or "selling" or "buying and selling" (bay') - a metonym for anything that might bring worldly gain.

For this rendering of the term zakah, see surah {2}, note [34].

by such people whom neither business nor business profit can divert from the remembrance of Allah, nor from establishing Salah and nor from paying Zakah, for they fear the Day of Judgement when hearts will be overturned and eyes will be petrified,

  - Muhammad Farooq-i-Azam Malik

Men whom neither merchandise nor sale beguileth from remembrance of Allah and constancy in prayer and paying to the poor their due; who fear a day when hearts and eyeballs will be overturned;

  - Marmaduke Pickthall

[and who only hope] that God may reward them in accordance with the best that they ever did, and give them, out of His bounty, more [than they deserve]: for, God grants sustenance unto whom He wills, beyond all reckon-ing.

  - Mohammad Asad

who hope that Allah will reward them according to the best of their deeds and add for them even more out of His grace: for Allah gives without measure to whom He pleases.

  - Muhammad Farooq-i-Azam Malik

That Allah may reward them with the best of what they did, and increase reward for them of His bounty. Allah giveth blessings without stint to whom He will.

  - Marmaduke Pickthall

But as for those who are bent on denying the truth, their [good] deeds are like a mirage in the desert, which the thirsty supposes to be water - until, when he approaches it, he finds that it was nothing:⁵⁹ instead, he finds [that] God [has always been present] with him, and [that] He will pay him his account in full-for God is swift in reckoning!

  - Mohammad Asad

I.e., he is bound to realize on Judgment Day that all his supposedly "good" deeds have been rendered worthless by his deliberate refusal to listen to the voice of truth (Zamakhshari and Razi).

As for the unbelievers, their deeds will disappear like a mirage in a sandy desert, which the thirsty traveller thinks to be water, but when he comes near, he finds it to be nothing, instead he finds Allah to settle his account - Allah is swift in settling accounts.

  - Muhammad Farooq-i-Azam Malik

As for those who disbelieve, their deeds are as a mirage in a desert. The thirsty one supposeth it to be water till he cometh unto it and findeth it naught, and findeth, in the place thereof, Allah, Who payeth him his due; and Allah is swift at reckoning.

  - Marmaduke Pickthall

Or [else, their deeds⁶⁰ are] like the depths of darkness upon an abysmal sea, made yet more dark by wave billowing over wave, with [black] clouds above it all: depths of darkness, layer upon layer⁶¹ [so that] when one holds up his hand, he can hardly see it: for he to whom God gives no light, no light whatever has he!

  - Mohammad Asad

I.e., their bad deeds, as contrasted with their good deeds, which in the preceding verse have been likened to a mirage.

Lit., "one above another".

Or another parable of unbelievers' efforts is that of person trying to swim in a bottomless ocean overwhelmed with billows, one over the other, overcast with dark clouds - layers of utter darkness one above another - so much so that if he stretches out his hand, he can hardly see it. The one to whom Allah does not give light, will have no light!

  - Muhammad Farooq-i-Azam Malik

Or as darkness on a vast, abysmal sea. There covereth him a wave, above which is a wave, above which is a cloud. Layer upon layer of darkness. When he holdeth out his hand he scarce can see it. And he for whom Allah hath not appointed light, for him there is no light.

  - Marmaduke Pickthall

ART THOU NOT aware that it is God whose limit-less glory all [creatures] that are in the heavens and on earth extol, even the birds as they spread out their wings?⁶² Each [of them] knows indeed how to pray unto Him and to glorify Him; and God has full knowledge of all that they do:

  - Mohammad Asad

Cf. 17:44 and the corresponalng note [53].

Do you not see that Allah is the One Who is praised by all those who are in the heavens and in the earth? The very birds praise Him as they wing their flight. Each one knows its prayers and how to praise Him, and Allah has full knowledge of all their actions.

  - Muhammad Farooq-i-Azam Malik

Hast thou not seen that Allah, He it is Whom all who are in the heavens and the earth praise; and the birds in their flight? Of each He knoweth verily the worship and the praise; and Allah is Aware of what they do.

  - Marmaduke Pickthall

for, God's is the dominion over the heavens and the earth, and with God is all journeys' end.

  - Mohammad Asad

To Allah belongs the kingdom of the heavens and the earth; and towards Allah lies the final goal.

  - Muhammad Farooq-i-Azam Malik

And unto Allah belongeth the sovereignty of the heavens and the earth, and unto Allah is the journeying.

  - Marmaduke Pickthall

Art thou not aware that it is God who causes the clouds to move onward, then joins them together, then piles them up in masses, until thou canst see rain come forth from their midst? And He it is who sends down from the skies, by degrees, mountainous masses [of clouds] charged with hail, striking therewith whomever He wills and averting it from whomever He wills, [the while] the flash of His lightning well-nigh deprives [men of their] sight!

  - Mohammad Asad

Do you not see that Allah makes the clouds move gently, then joins them together, then piles them up in masses, then you see the rain coming from inside them? He also sends down hail from the clouds that look like mountains in the sky, afflicting therewith whom He wills and turning it away from whom He pleases; the flash of His lightning almost takes away sight.

  - Muhammad Farooq-i-Azam Malik

Hast thou not seen how Allah wafteth the clouds, then gathereth them, then maketh them layers, and thou seest the rain come forth from between them; He sendeth down from the heaven mountains wherein is hail, and smiteth therewith whom He will, and averteth it from whom He will. The flashing of His lightning all but snatcheth away the sight.

  - Marmaduke Pickthall

It is God who causes night and day to alter-nate: in this [too], behold, there is surely a lesson for all who have eyes to see!

  - Mohammad Asad

Allah alternates the night and the day; there is indeed a lesson in it for those who possess insight.

  - Muhammad Farooq-i-Azam Malik

Allah causeth the revolution of the day and the night. Lo! herein is indeed a lesson for those who see.

  - Marmaduke Pickthall

And it is God who has created all animals out of water;⁶³ and [He has willed that] among them are such as crawl on their bellies, and such as walk on two legs, and such as walk on four. God creates what He wills: for, verily, God has the power to will anything.

  - Mohammad Asad

See note [39] on 21:30 . The term dabbah denotes every corporeal being endowed with both life and spontaneous movement; hence, in its widest sense, it comprises the entire animal world, including man.

Allah has created from water every living creature: of them there are some that creep upon their bellies, some that walk on two legs, and yet some that walk on four; Allah creates what He pleases; surely Allah has power over everything.

  - Muhammad Farooq-i-Azam Malik

Allah hath created every animal of water. Of them is (a kind) that goeth upon its belly and (a kind) that goeth upon two legs and (a kind) that goeth upon four. Allah createth what He will. Lo! Allah is Able to do all things.

  - Marmaduke Pickthall