We could send down from the heavens a sign to them if We pleased, before which their heads would remain bowed.
If We will, We can send down on them a sign from the sky so that their leaders would remain bowed before it.
If We will, We shall send down on them out of heaven a sign, so their necks will stay humbled to it.
Had We so willed, We could have sent down unto them a message from the skies, so that their necks would [be forced to] bow down before it in humility.
If We list, We can send down unto them a sign from the heaven so that their necks would became to it submissive.
If We will, We could send down to them from the heaven a sign, to which they would bend their necks in humility.
If We will, We can send down upon them a sign from heaven, at which their necks will stay bent in humility.
If We will, We can send down a Sign to them from heaven, so their necks will be humbled to it.
If We will, We could send down to them from the heaven a sign, to which they would bend their necks in humility.
If We will, We can send down on them from the sky a portent so that their necks would remain bowed before it.
If We wish We will send down to them a sign from the sky before which their heads will remain bowed in humility.
If We will, We can send down on them a sign from heaven before which their necks will remain humbled.
If We willed, We could send down to them from the sky a sign for which their necks would remain humbled.
Had We wanted, We would have sent them a miracle from the sky to make their heads hang down in submission.
If We please, We should send down upon them a sign from the heaven so that their necks should stoop to it.
In nasha nunazzil AAalayhim mina a<b>l</b>ssam<u>a</u>i <u>a</u>yatan fa<i><u>th</u></i>allat aAAn<u>a</u>quhum lah<u>a</u> kh<u>ad</u>iAAeen<b>a</b>
But if We had so willed, We could have sent down to them a sign from the heavens so that their heads would be bowed down before it in utter humility.
If (such) were Our Will, We could send down to them from the sky a Sign, to which they would bend their necks in humility.
إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّنَ ٱلسَّمَآءِ ءَايَةً فَظَلَّتْ أَعْنَٰقُهُمْ لَهَا خَٰضِعِينَ
If I had wished to send down to them a miracle from the sky I would have sent it down and their necks would remain bowed in utter humility before it. But I did not wish that, in order to test them: Do they believe in the Ghaib?
If I had wished to send down to them a miracle from the sky I would have sent it down and their necks would remain bowed in utter humility before it. But I did not wish that, in order to test them: Do they believe in the Ghaib?
<p>إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّنَ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ</p><p>If We so will, We can send down to them a sign from the sky before which their necks will stay bent in submission. - 26:4</p><p>Allamah Zamakhshari has explained that the real intent of the text is to say that the disbelievers themselves will stay in submission, but the act of submission is attributed in the verse to their "necks", so that the initial object of submission is pinpointed, because yielding or bowing in humility initially appears on the neck. The substance of the message of this verse is that Allah Ta’ ala also has full authority and control to evince any sign of His Oneness and Omnipotence which brings forth the religious injunctions and the Divine Truth in such a self-evident manner that no one would have the ability to reject it. But the wisdom demands that these injunctions and the understanding of God are not made self-evident but remain visionary, so that they are dependent on deliberations and pondering. This pondering and deliberation is actually the test of man on which the reward and punishment is adjudged. Acceptance of self-evident things is a natural and involuntary phenomenon which lacks the quality of deliberate obedience. (Qurtubi)</p>
إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّنَ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَIf We so will, We can send down to them a sign from the sky before which their necks will stay bent in submission. - 26:4Allamah Zamakhshari has explained that the real intent of the text is to say that the disbelievers themselves will stay in submission, but the act of submission is attributed in the verse to their "necks", so that the initial object of submission is pinpointed, because yielding or bowing in humility initially appears on the neck. The substance of the message of this verse is that Allah Ta’ ala also has full authority and control to evince any sign of His Oneness and Omnipotence which brings forth the religious injunctions and the Divine Truth in such a self-evident manner that no one would have the ability to reject it. But the wisdom demands that these injunctions and the understanding of God are not made self-evident but remain visionary, so that they are dependent on deliberations and pondering. This pondering and deliberation is actually the test of man on which the reward and punishment is adjudged. Acceptance of self-evident things is a natural and involuntary phenomenon which lacks the quality of deliberate obedience. (Qurtubi)