Surah Al-Anbiya >> Currently viewing Surah Al-Anbiya Ayat 106 (21:106)

Surah Al-Anbiya Ayat 106 in Arabic Text

إِنَّ فِي هَٰذَا لَبَلَٰغٗا لِّقَوۡمٍ عَٰبِدِينَ
Inna fee haaza labalaa ghal liqawmin ‘aabideen

English Translation

Here you can read various translations of verse 106

Sahih International
Indeed, in this [Qur’an] is notification for a worshipping people.

Yusuf Ali
Verily in this (Qur’an) is a Message for people who would (truly) worship Allah.

Abul Ala Maududi
Herein, surely, is a message for those devoted to worship.

Muhsin Khan
Verily, in this (the Quran) there is a plain Message for people who worship Allah (i.e. the true, real believers of Islamic Monotheism who act practically on the Quran and the Sunnah legal ways of the Prophet SAW).

Lo! there is a plain statement for folk who are devout.

Dr. Ghali
Surely in this is indeed a proclamation to a worshiping people.

Abdel Haleem
There truly is a message in this for the servants of God!

Muhammad Junagarhi
عبادت گزار بندوں کے لئے تو اس میں ایک بڑا پیغام ہے

Quran 21 Verse 106 Explanation

For those looking for commentary to help with the understanding of Surah Al-Anbiya ayat 106, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.


(21:106) Herein, surely, is a message for those devoted to worship.[99]

99. The interpretation of this verse has given rise to a great misunderstanding. Some people have tried to interpret it in a way, which is entirely opposed to the ideology of the Quran. They interpret it to mean: The inheritance of the kingdom and the resources of the earth are given to the righteous people alone in this worldly life, and upon them alone Allah showers His favors and blessings. Then they apply this formula conversely and conclude that the gift of this inheritance of the earth is the sole criterion between the righteous and the unrighteous men. The righteous is the one who inherits the sovereignty of the earth and the unrighteous the one who is deprived of this inheritance. But when they apply their formula in the historical perspective, they find that most of those nations which have inherited the earth in the past and are inheriting it today, have been and are mostly disbelieving, mushriks, atheists and immoral, and that these are not the characteristics of the righteous people when judged by the criterion put forward by the Quran. From Nimrod and Pharaoh to the present day communist despots, who have been inheriting the earth, were and are unbelievers and the enemies of God and therefore could not be considered righteous, according to the Quranic formula. Faced with this situation, they start arguing that there must be some error in the conception of the righteous which should be such as would fit all the inheritors of the earth whether they were Caliphs like Abu Bakr Siddiq and Umar Farooq or Chingez and Halaku. This research leads them to the Darwinian theory of the survival of the fittest and they assume fitness to be a synonym of righteousness.

According to this new conception or definition of righteousness, the proposition would plainly mean: Any person, or a group of persons, who is capable of conquering and subduing countries by military force and has the ability to exploit the resources of the earth successfully is a righteous servant of Allah and his achievement is a criterion and message of righteousness and worship for other human beings to follow. Consequently, if they fail to achieve the inheritance of the earth, they will neither be regarded among the righteous nor among the servants of Allah. As a result of this interpretation of the verse, and this conception of righteousness and service, they were confronted with the interpretation of some basic and fundamental articles of the Islamic faith. For instance, according to the Quran, no deed, howsoever good, could be regarded as righteous without belief in Allah, the Hereafter, the Prophets and the Books. Moreover, the invitation of the Prophet to accept the moral and legal systems of Islam would become meaningless. Then these people could not reconcile their interpretation with the teachings of the Quran that obedience to the Prophet (peace be upon him) and the commandments of Allah was absolutely essential for a righteous man and that the lack of this would make a person a disbeliever and a transgressor who deserved the wrath of Allah. If they had faced this problem boldly and honestly, they would have realized that their interpretation was wrong, but instead of this, they very impudently changed the universally accepted conception of faith, Islam, Tauhid, Prophethood and the Hereafter in order to make these basic articles of the faith fit in with their interpretation of this verse. Thus, they turned all the teachings of the Quran upside down and tampered with its meaning without the least hesitation. Now let us consider their interpretation and point out its errors.

(1) Their interpretation contradicts the teachings of the Quran as a whole, for according to these virtue, piety and goodness do not comprise material progress and ability to rule over the land. Moreover, if the Quranic word Salih (virtuous, good) is regarded as synonymous with Sahib Salahiyyat (i.e. possessor of fitness and competence), this one verse will clash with the whole of the Quran.

(2) They isolate this verse from its context and ascribe to it whatever meaning they like; otherwise, they would have seen that the inheritance referred to in the context is the promise to the believers which is to be fulfilled in the Hereafter, and thus has nothing to do with inheritance in this world.

If this verse is interpreted in the context in which it occurs, it becomes very plain from the preceding verses that this promise to the righteous people holds good for the life in the Hereafter. This thing has been made more explicit in (Surah Az-Zumar, Ayat 73-74). According to this passage (which is definitely about life in the Hereafter), when the pious people will enter into Paradise, they will say: God be praised, Who has fulfilled His promise and made us heirs to the land.

Now let us consider this matter in the light of the Psalms (whether the Book of Psalms in the Bible is genuine or tampered with, because the real Psalms of Prophet David are nowhere available) to which this verse refers. According to 37:9-29: Evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth. For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the earth; and shall delight themselves in the abundance of peace….and their inheritance shall be forever….The righteous shall inherit the land, and dwell therein forever. Thus the Psalms also confirm word for word (Surah Al-Anbiya, ayat 105). It is obvious that (They shall) dwell therein forever refers to the life in the Hereafter.

As regards to the inheritance of the earth in this worldly life, Allah gives it as a heritage to those of His servants whom He pleases (Surah Al-Anfaal, Ayat 128), irrespective of whether they are believers or disbelievers, righteous or wicked, not as a reward but for their trial. Your Lord will make you rulers on the earth, and then He will see how you conduct yourselves. (Surah Al-Anfaal, Ayat 129). The heritage of the earth in this worldly life is neither permanent nor everlasting. It is merely bestowed as a trial for different communities. On the other hand, the heritage of the land referred to in (Surah Al-Anbiya, ayat 105) is permanent and forever and, according to the Quran, it will be bestowed on the basis of this formula: The land belongs to Allah and He will make only His righteous servants heirs to it not for their test but as a permanent reward for the righteous attitude they adopted in this worldly life.


The tafsir of Surah Anbiya verse 106 by Ibn Kathir is unavailable here.
Please refer to Surah Anbiya ayat 105 which provides the complete commentary from verse 105 through 107.

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