Surah Yunus (يونس) is a Meccan surah of the Quran with 109 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
Therefore, they must have command and prohibition, reward and punishment; and difference (or contrast) means that one of two things goes in a direction other than the other. The difference between two colors means that one goes in the direction of light and the other in the direction of darkness. Night is the darkness from the sunset to the rise of the second dawn, and it is a collective term, like dates and a date; and day is the spread of light from the rise of the second dawn to the sunset. Creation means doing something in accordance with wisdom, and its origin is estimation. He indicated, with what He created in the heavens and the earth, the various signs. For a sign may be in a thing due to its creation, or the difference in its form, or its good appearance, or its abundant benefit, or its great importance, or something else. When it was indicated in the verse that the world is transient, as whatever happens has no permanence, and a definitive proof was established for the hereafter, it was suitable to follow it with a rebuke to those who are complacent with it, in a context that clarifies that the reason for complacency is the denial of complacency, whether in belief or in a state. And when it was concluded with {they fear not}, it became clear that there are those who fear and those who do not fear. And when deception was more prevalent, He started with it to deter from its state, because preventing harm is more important than acquiring benefits. So, He said, emphasizing their denial: {Surely those}. And when fear and hope were the source of happiness, and hope was closer to urging one to approach, He expressed hope while hinting at fear: {who do not hope for Our meeting}, that is, they do not believe in resurrection after death, nor do they fear what greatness We have {and they are satisfied}, that is, they are content with a substitute.
Much of what they say therein is not based on obligation, but rather it is inspired by the soul in this world {in it}. He alluded to the gatherings of exaltation from every blemish of deficiency, saying: {Glory be to You, O God}, an allusion to the first matter, which is the foundation, and that is the ascension in the hereafter {and their greeting} to God and among themselves {in it is peace}, an allusion to the first result of the foundation, that there is no damage with it in any way, and that is the descent from the ascension by looking at the states of creation. {And their last call} is their great supplication, which is the ascension to perfection {that all praise} is for perfection {be to God}, who encompasses all attributes of majesty and beauty. This means that exaltation from deficiency obliges them to safety; and when they were safe from every deficiency and reached the divine presence, they were drowned in the seas of majesty, and the features of perfection were revealed to them. A claim is a statement that is called to a matter; and a greeting is a noble state of being, and it originates from their saying: "May God give you a good life." He pointed to the blessing of creation, by that indicating the ability to resurrect, and in it is a descent from the ascension to perfection to creation, which is an indication that man is not separated from need and imperfection. When it was indicated in this verse at the exaltation of God, His sublimity, and His uniqueness with attributes of perfection, and it was deduced by concluding it with praise to indicate His comprehensiveness and with "the Lord of the worlds" to indicate the completion of His power and the goodness of His management in the beginning and the return, it was followed by what indicates that from His kindness.
And when God, the Exalted, made it clear that their habit was to hasten towards good, but He also uncovered the evil, He made it clear that their state before Him was one of acknowledgment and gratitude for salvation from the evil, which is a denial. Thus, their habit is tyranny and ignorance, which is in complete contradiction to what they claim about the soundness of their intellect, the purity of their opinions, and the integrity of their character. The essence of the matter is that a human being, when afflicted, is not patient, and when hopeful, is not grateful. It is as if it was said: When a human being among them is touched by good, they are in a state of heedlessness due to joy, pleasure, and amusement. {And when a human being} among them {is touched by hardship}, even if it is a result of their own tyranny, from which they do not desist, and they fear what they expect due to the severity of their tyranny and ignorance, {they call upon Us}, seeking salvation, acknowledging our right, knowing our perfect greatness, and acting upon that, turning away from what they claimed as a partner to Us. {In his side}, meaning reclining, with his will inclined towards rest, and it is as if the 'lam' is used to indicate that this is the most private aspect of his affairs, {or sitting}, meaning in a moderate state, {or standing}, meaning in the utmost effort.
And when it is established that one who is destined for misery will not be able to attain faith through any verse until his punishment is unleashed upon him and he tastes its severity and wrath. The Quran is the greatest verse sent to humanity for reasons that are not obscure. Following that, He stated: {The disbelievers say: "This is clearly magic"} and then explained it: {And when it is recited} - built for the passive voice, indicating their disbelief when recited by any reciter. And He made it present tense.
And when He distinguished him with knowledge, and it was within the realm of possibility to send down signs {فانتظروا}, He said: "So wait." Then He responded to him, as if he was saying to Him, "What will you do?" with His statement: {إني معكم} "I am with you," meaning in this matter, I am not opposed to you in your eagerness for a sign that will bring about your guidance. Then He established and emphasized the meaning, saying: {من المنتظرين*} "One of those waiting," for what will come to me of a sign or otherwise.
Then He clarifies that the respite they are given is merely the enjoyment of this world, and that it is a fleeting abode, saying: {O mankind}, addressing those characterized by turmoil and chaos, "Indeed, your transgression {is only against yourselves}"; the harm of which returns to them specifically, and its benefit, if any, is merely a fleeting advantage {the enjoyment of the life of this world}. However, its shame and disgrace persist even after death. {Then to Us is your return}, exclusively, {and We will inform you} with a mighty announcement, {of what you used to do}, as if it were an ingrained habit, {and We will reward you} accordingly.
The state of the world, in its rapid expiration and the extinction of its pleasures after their great prosperity, is like the state of the earth's vegetation in its withering and perishing as chaff after it had flourished and adorned the earth with its greenery, colors, and beauty. Since this parable is extremely relevant to the Hour, it stirred the listener, and his wonder increased at the excellent detailing of it after its establishment. It was said in response: {Thus} We detail {the signs} for a people {who reflect*}; that is, with great detailing, {for a people} who are strong in their endeavors for what they want, {who reflect}, that is, they constantly and intensely think; A parable is a saying that compares a second state to the first; mixing is the interpenetration of things into one another; and zukhruf is the beauty of colors.
Az-Zamakhshari estimates it as "they are obligated" because it is a transitive verb and the name and the named must be equal in transitivity and intransitivity. We say to them: "Stand in a stance of humility {you and your associates}" until Our decree is executed against you, a declaration of the weakness of their deities, which they had hoped for, and a warning to them, making it impossible for them to defy it. Since the estimation is that they stood in compliance with the command according to their will, it is connected to it as a consequence, His saying: {then We separated}. We eliminated much of what was between them in the world, of connection and affection, until it turned into hatred and dispersal. The disbelievers said: "Our Lord, these are the ones who misled us, and we used to invoke others besides You." Their associates said to them, disclaiming them with what the Almighty created for them, which is speech: "{It was not us} you used to worship." The polytheists are addressed, and the associates are added to them because they are the ones who appointed them without command or evidence, and because they assigned a share of their wealth to them. "{You used to specify us for worship}" means you used to dedicate worship to us, as we do not deserve that. This is an indication that none is to be worshiped except who deserves exclusive devotion, by being worshiped alone without a partner. Whoever does not deserve that does not deserve absolute worship and is not qualified for it. Every worship that involves partnership is not considered original and would not be accepted even if an inanimate object could speak. When the restricted devotion is negated, the absolute devotion is also negated, as it is not considered at all. It is known that what has this characteristic is not approached by anyone. "We think that no one worshiped us, let alone dedicating worship to us."
Then, He rationalized this decree by stating: {that they do not believe*} meaning that no renewed faith can be expected from them; He used the term 'فسق' (transgression) which implies disbelief, as the context revolves around departing from the circle of true religion, as mentioned in {and mankind was not but one community, then they differed}. This meaning is more aptly expressed by 'فسق' which originally means to exit a boundary, as in their saying: 'the date palm has transgressed its shell' - i.e., it has exited; Alternatively, it could mean: His lordship is rightfully established, for it is He who accomplishes these matters culminating in a management that necessitates His oneness, as there can be no one to rival Him; If there were someone capable of rivalling Him in power, then it would have been possible for them to hinder Him, which would render Him incapable. It is thus established that {such is the decree} i.e., it has been firmly established {of your Lord} concerning {those} whom He has decreed to be transgressors; {that they do not believe} serves as an explanation for His decree that has been firmly established; 'رزق' (sustenance) implies making the ongoing gift.
And when He knew they acknowledged the matter of guidance and the sustenance and management that follow it, He repeated the question about it, coupled with repetition, as a reminder to them of what they are accustomed to, that repetition is easier, and denying it despite that is either obstinacy or stubbornness. The denial of all acknowledged matters is similar. His approach of using the interrogative method is more expressive and has a greater impact on the heart. So He said: {say}, that is, in a tone of denial towards them.
That is, those whose feet are firmly rooted in placing things in their wrong positions, to the extent that they denied the one who cannot be falsely accused in any way. It is decisively known that this inquirer says without hesitation or doubt: a severe and crushing consequence; and the consequence is a result that leads to it by the initiating action. The one that led to their destruction by punishment of extermination was what preceded from their injustice to themselves and their arrogance in disbelief. When He mentioned their disbelief, it may have led to despair of their acceptance and conviction, and He signaled their extermination to complete the similarity to the first ones. The Prophet (peace be upon him) was intensely merciful and keen on their faith. Therefore, He followed it up by stating that His knowledge of their division necessitated not exterminating them all, connecting it to {they denied}: {And among them} - that is, your people - {is one who believes in it} - that is, in the future - {and among them is one who does not believe in it} - that is, the Quran at all, even if he sees every sign. {And your Lord} - that is, the one who is gracious to you by being lenient with your nation - {is more knowledgeable about the corrupters*} - that is, those who are deeply rooted in corruption, and He will deal with them in a way that will satisfy your soul.
{They have indeed lost}, that is, truly, {those who denied}, the manifest position of their disbelief being a general and definitive judgement based on their description, {the Meeting with Allah}, namely, the Highest King, in exchange for the vile and transient worldly gains they acquired, and the lasting noble bliss they were shown but neglected; and since a single instance of disbelief in a lifetime may be followed by guidance, He then added, connecting to the previous clause: {and they were not} by disposition and nature {guided}, hinting at their foolishness in what they claimed to perceive regarding the business of the Hereafter and their knowledge of various types of guidance.
And that they are in His bounty, they must attribute it to gratitude, lest it be withdrawn, let alone wish for it: {nor harm nor benefit}. Since it is an observed fact that every living being acts upon itself and others with some form of benefit or harm, it is stated: {except as Allah wills}, meaning He who encompasses all knowledge and power, that I may possess it. It is as if it was said: So, why do you not invoke Him to will that and empower you over it? It is then stated: {every people has a term}, and as if it was asked: What will happen then? It is said: {when their term comes}, they perish. And since cutting off their hopes, despite having a lengthy term, is one of the most severe forms of punishment, it is stated: {nor can they delay}, that is, from it {nor a moment}, then it is connected to the conditional sentence in its entirety: {nor can they hasten it*} So, do not ask for it to be hastened, for fulfillment of the promise is inevitable. The 'sin' in 'yastakhdiroon' and 'yasta'khiroon' carries the meaning of finding or experiencing; that is, they do not find for themselves the meaning from which the verb is derived, similar to 'istashkala ash-shay' and 'istathqala'. It is also possible that the meaning is: they do not experience delay or haste, even if they strive to seek it. In this context, 'sin' conveys the meaning of seeking or having the power to manage something in a complete manner. Benefit refers to the acquisition of pleasure through an action or the cause leading to it, harm refers to the acquisition of pain through an action or the cause leading to it, and a term refers to a specified time for the occurrence of an event.
And even if the period (of respite) be prolonged, you will not be able to escape (from Allah's punishment) by any means, no matter how great. Thus, your recompense is to abide in the punishment, matching step for step. 'Adhab (punishment) signifies continuous pain, originating from the concept of continuity. The term 'adhab' is also related to 'udzub (taste), which lingers in the throat. Biyat refers to approaching something at night, while dhawq means to seek the taste by mouth when initially taking something. When the verse ended with a stern warning and a clear threat, Allah informed (the disbelievers) that they had reached a point where they should, from their obstinacy, begin to incline towards submission, as He says: {And they ask you (for reassurance)}, in continuation of their statement 'And they say: When is this promise?' That is, they request you to give them information, a significant announcement about the reality of this immense promise. It is possible that they asked this in a mocking manner, as before, making the astonishment and reproach following the previously mentioned evidence more severe {Is it (that which you fear) true?} That is, is it fixed and certain, or is it like magic, which has no reality, as they have previously stated? {Say (to them)}, in response, {Verily, by my Lord!} That is, by the One Who bestows favors upon me, directs me, and verifies all that I bring; and since they were disbelievers, He emphasized His statement: {It is true} That is, it is fixed and certain, and it will inevitably descend upon you. When a thing may be true, and a person is capable of warding it off, it does not frighten him. (Allah) then negated this capability (from the disbelievers), saying: {And you are not} those who are being threatened {able to escape*} in what is intended for you.
And it is one of the easiest and most benevolent things, so He said: {And if every soul that has been unjust} at the time of reckoning {had all that is on earth} all of its treasures and precious things {it would ransom itself with it} it would make it a ransom for itself from punishment, but it is not allowed to them, and if it were possible for them to do so, then when they face what they are promised, they will surrender {and conceal regret} their regret will intensify and they will not be able to speak {when they see the punishment} because they will be bewildered by the enormity of what has befallen them, and their action will be like that of a stunned person, for they will not be able to cry, or lament, or do anything that a grieving person does;
When this fact is established, it urges them to focus on it, due to its distance from magic, with its stability and the inability to shake or remove it. It is a source of healing, advice, guidance, and mercy. It encompasses all levels of closeness to the divine. And it leads them to renounce the worldly debris they are about to engage with, as it shares with magic the swiftness of transformation and change through decay and disintegration. Therefore, it is worthy of renunciation and disregard. He, the Exalted, says: {Say, "By the favor of Allah"} and so on. The goodness of all goodness is connected to His saying: {He gives life and causes death}. When mentioning the swiftness of departing from it, and that the Quran brings life to the dead of ignorance, whoever approaches it gains knowledge and wisdom, it becomes for the heart like life for the body. Whoever turns away from it falls into misguidance and confusion, leading to permanent destruction. Therefore, his turning away from it is a death for him. Abu Hayyan considers the object of the preposition "bi" in "by the favor of Allah" to be omitted, estimating it as: {Say} so they rejoice {by the favor of Allah}, that is, the highest authority {and His mercy}. Then he restricts the joy to that: {Therefore, let them rejoice} in that alone, if they rejoice in anything. These are two sentences. He said: This is more apparent, and the benefit of the second is to limit joy to that, rather than what they take pleasure in, which is worldly debris.
Regarding its miraculous nature, He indicated that what they have adopted is utterly confused and that, despite being a lie, each one of them is capable of altering it with something better, as it is not based on wisdom. He concluded this by threatening them for fabricating lies in legislating what He has not permitted, while they claim the Quran is fabricated, yet they are incapable of producing a similar counterpart. Moreover, they have not shown gratitude for His favors, particularly in granting them this wise remembrance and upright legislation. He had previously emphasized, in all of this, the command to the Prophet {peace be upon him} to debate with them: {Say, I have no control over my own soul} , {Say, have you considered if His punishment were to befall you} , {Say, by my Lord, it is true} , {Say, by the favor of Allah} - the verse, {Say, have you considered what Allah has sent down for you} , {Say, has Allah then permitted you} . The Almighty, addressing the Prophet's situation as mentioned in {And it could not have been that this Quran was fabricated} , provides solace to him, strengthens his resolve, and further warns them, connecting to the preceding context: For We have sent down to them, through your tongue, what constitutes an honor for them and a mercy, which is far removed from any possibility of being a fabrication, as every part of it is in its most appropriate and excellent placement, with no room for falsehood; yet, they counter His mercy with disbelief. {And no matter} you {are in} , whatever situation you may be in, {nor any portion} you {recite from it} , referring to the Quran discussed in this entire surah, which they have denied without any doubt, {from the Quran} , whether a little or a lot, {nor do any of you} , all of you, whether obedient or disobedient, and He emphasized the negation by saying: {do any deed}
Their kings and those below them are under His authority, and His decree is implemented among them; they are subservient to His will. This is also a second explanation for {do not grieve} or for His exclusive possession of majesty. The phrase "among" {min} refers to rational beings, but the intended meaning encompasses all that exists in the universe, as the context is to negate majesty from anyone else. Rational beings are more worthy of this negation, and by extension, it implies negation from non-rational beings; then, due to their nobility, rational beings are predominant over non-rational ones. Hence, the term "what" {ma}, which typically refers to non-rational beings, is used in a context where it is more rightful, and then it is intended to convey generality, giving precedence to the majority that is not rational over the minority that is; then, He negates that anyone shares with Him in this by saying, connecting to what has been estimated: {and those they invoke}, i.e., as a form of worship, {besides Allah}, i.e., the One who possesses all majesty, {have no partners}; it is also possible that "what" {ma} is a relative pronoun, diminishing the status of partners by using a particle that typically refers to non-rational beings, and it is connected to "who" {man}; {indeed} {they do not follow}, in that which is the root of the matter of religion, where there should be certainty, which is their invocation of partners for Him, {except for assumption}, i.e., an erroneous thought; were it correct, they would still be mistaken in it, as they are satisfied with assumption in the first place; then, He points out the error with: {and they are not}, i.e., what, {but making conjectures}, i.e., they guess and say what has no basis in reality; "following" implies trying to catch up with the first one based on the current state of affairs, and these people followed the one who called to the worship of idols and acted with him.
When there was no doubt about claiming a child for Allah, nor did they have any knowledge of it, He said: {They say: He has taken} i.e., assumed to take by way of causation, as is customary {a child} i.e., the one named by this name, which implies that He has all perfection, and therefore, does not need anything in any way {as a son}. This is in line with the statement {They follow nothing but conjecture}, and this is suitable to be an expression of amazement at those who claimed it for the angels, or 'Uzair, or the Messiah, and others. When He expressed amazement at them for this claim, which is contrary to what indicates perfection, which is established for Him, He exalted His noble Self from it, saying: {Glory be to Him} i.e., He is completely free from any imperfection; then He explained the reason for His exaltation, and said: {He is} i.e., alone {the Rich} i.e., without a child or anything else, because He is a singular, unique, and free from division, parts, or likeness; then He explained His richness by saying: {His is what is in the heavens} and since the context of the argument requires emphasis, He repeated "what" and said: {and what is in the earth}, of the silent and the speaking, and therefore, He is rich by that kingdom, and it is not possible for anything from it to be a child to Him, because a child does not own, and the lack of ownership is a deficiency that contradicts richness.
And thus We sent {Haron} to support him, for the agreement of two is stronger for what they affirm and more emphatic for what they mention; and since it has been established in the minds that the custom of nations is to deny the one who is among them, and to consider him a limit and a peculiarity. It may have been thought that if the Messenger came from other than his own people, the matter would have been different. So, He stated, preceding His saying: {to Pharaoh and his elite} meaning the nobles of his people, for the extremities follow them {with Our signs} meaning those whose magnitude cannot be fathomed due to their relation to Us, and We sealed their hearts {and they became arrogant} meaning they sought greatness in rejecting the signs and produced what indicates it, namely, rejection, due to his mission to them after that {and they were} by nature and disposition {a criminal people*} meaning their nature was to cut off what should be connected and connect what should be cut off, and therefore they dared to show arrogance. It also contains a strong appropriateness to what was previously mentioned from the saying of the disbelievers {this is a clear magic} in attributing it to Moses, peace be upon him, and stating the reality of magic in its disappearance and disappointment, and its tendency to corrupt, and other secrets that are beyond thoughts. This is in addition to the organization of what is connected to it from the suitability between the destruction of the Egyptians and the people of Noah with the sign of drowning, and that seeing the signs and witnessing the clear evidence did not benefit anyone from the two parties, and that no one believed in Moses except for a few of his people after those amazing miracles and clear proofs, then Pharaoh followed them after their imprisonment had been released, and his powers had faded from his arrogance, and he witnessed from the strikes what shakes the mountains.
They were determined to make an effort to achieve what they wanted, and it appears that they were orphans, with most of them, as stated by Mujahid, being {on great fear} {from Pharaoh and his elite} , referring to the nobles of Pharaoh's people. Since the denial by the elite was primarily due to Pharaoh's concern that they would lose their leadership, their fear centered on him. He hinted at this by using the singular pronoun, saying: {that he might try them} . He followed this with a statement that clarifies their excuse, confirming that the Quraysh were in a similar situation to those who disbelieve due to Pharaoh's power, just as the weak believers, companions of the Prophet, were looked down upon due to their low status: {And indeed, Pharaoh was elevated} , meaning he was dominant, victorious, and powerful, having achieved this through the obedience of people to him {in the land} , referring to the land of Egypt, which, with its abundant facilities, seemed like the entire earth {And indeed, he was among the excessive} , meaning deeply entrenched in transgressing limits, both outwardly and inwardly. When this verse is combined with His statement: {And indeed, the excessive are the companions of the Fire} , it logically and undoubtedly follows that Pharaoh is among the companions of the Fire. This refutes the claims of those who say he repented, which would trivialize sins in the eyes of people and thus alter the beliefs of the people of religion.
Those who are firmly grounded in faith, among your brother and others.
Their own selves and lead others astray {from Your way}, that is, the wide road that You have laid out to reach Your mercy. And when He stated that their ultimate outcome is astray, He called upon them, saying, also initiating with a call to the Lord, for the third time, because that is one of the signs of acceptance, as indicated at the end of Surah Al Imran. He also indicated that they have no chance of salvation without their own destruction and the destruction of those with them: {O our Lord, seal} i.e., put a seal, which means making their situation equal, {on their wealth}. When He had seen from them a level of arrogance towards God, rejection of His signs, and torture of His friends, which did not satiate His anger except by continuing their misery in this life and the next. He knew that God's power to keep them in disbelief, while causing them to lose their wealth, is the same as His power to cause them to be led to Him through wealth. He said: {and seal} i.e., a clear seal to everyone, as indicated by the raised finger {on their hearts}. Ibn Abbas said: put a seal on them and prevent them from believing. He answered the supplication with His saying: {so they will not believe} i.e., so that it may cause their disbelief when they see the beginnings of punishment. The seal {until they see} i.e., with their own eyes {the painful punishment}, where faith will not benefit them, and they will be those who have gathered the humiliation of their souls, which is required of them today, so that it may benefit them with permanent dignity. However, due to the intensity of His anger, He puts them in a situation that produces their continued humiliation through punishment. This verse is a warning that satisfaction with the disbelief of a particular group
And since this was a prevailing practice, and causing distress to someone by bringing them joy was a form of revenge, He stated that this would be an extraction of his soul: {with your body}, meaning without your soul, and you would be complete, not lacking anything, so that no confusion would arise in your understanding {that you may be} a lasting and permanent existence {for those who come after you}, referring to those who would live after him, such as the Israelites and others, {a sign}, indicating that you are a weak and submissive servant, and not the Lord, let alone superior. This would make them realize that anyone who disobeys the king would be seized, even if they were the strongest and most powerful among people. Some heretics claimed to have faith based on this verse, intending to avoid what God would protect them from, by making Pharaoh, who is unanimously considered one of the most disbelieving individuals by the people of faith, seem less severe. They claimed that there was no clear text in the Quran stating that Pharaoh was a dweller of Hell, and they were misled by clear verses in the Quran that indicate otherwise. They ignored that the verse {and indeed Pharaoh was high in the land and he was of those who transgressed} [Yunus: 83], along with {and indeed the transgressors are the dwellers of the Fire} [Ghafir: 43], is a conclusive evidence that he is a dweller of Hell. The verse, as you see, supports the statement: {Say, have you considered if His punishment were to come to you by night or by day} and the rest of the verse. If Pharaoh, who was like Quraish in terms of his disdain, then how much more so when there is no comparison between them in terms of the severity of their arrogance, which was accompanied by a large number of followers and influential power.
They violate their covenants and do not give thanks, as is clearly stated in the book of Joshua. A part of this has already been mentioned in Surah Al-Ma'idah, at the verse {So they became blind and deaf} {Al-Ma'idah: 71}. All of this occurred after they had received knowledge that left no room for doubt, uncertainty, or confusion. So, blessed be He who holds all authority, there is no misguidance for one whom He guides, and no guidance for one whom He misleads.
For each of the two (mentioned matters) is in its proper place: {Verily, the Truth has come to you} i.e., the firmly established and perfect (Truth), which is the implementation of justice among them; and He added to its honor and encouragement to it by saying: {from your Lord}, i.e., the One Who has favored you by choosing you for that. Therefore, it is presented in a manner of clarification without a conjunction. Once it is established that it is the Truth, i.e., the firmly established (Truth), it necessitates that those who come to it be far from wavering. Hence, it is suitable to follow it up with {So let there not be} - He emphasized it because it is worthy that no one should deviate from it in any way - {among you} anyone {who has doubts}, i.e., those who are heedless of the signs of God and seek virtue for the people of justice. Ibn Abbas, may God be pleased with them, said: "No, by God! (The Prophet) did not doubt for the blink of an eye, nor did he ask any of them." When (the Prophet) was prohibited from that, there was nothing left from what rational division necessitates except for the obstinacy of those from whom it can be expected, just as the Children of Israel did after knowledge came to them. Therefore, He prohibited (the Prophet) from being like them, saying: {And do not be} in any way (like) {those who have denied} i.e., they acted like deniers, being scornful {the signs of God}, i.e., which are the greatest (signs) by adding them to Him Who is the greatest; {lest you be} firmly established {among the losers}. Rather, persist in what you are upon, namely, certainty, tranquility, trust in God, and peace. This and similar passages, in which the expression is intensified, indicate the greater proximity of the one addressed, even if the intended one is other than him, and the greatness of his station, and the delicacy of his special characteristic, as has been explained previously by the Imam Abu al-Hasan al-Harali, may God have mercy on him, in Surah Bara'ah at {God has pardoned you} - the verse.
{Why did no town ever believe then?} He said: So there was no town that believed, and this is an interpretation of the meaning of the speech. As for "Loula", it means "Why not" or "If only", and it has various faces of urging and feminization, i.e., reproach, and here it is for reproach. It is also possible that it is an interrogative with the meaning of "Loula", and both meanings require negation. The benefit is the affirmation of pleasure by doing it or what leads to it, like a bitter medicine that leads to pleasure. And shame is to expose its owner, and it is a decree from the one who inflicts it, and its origin is hardship. When what has passed might have caused the assumption that the faith of such people is impossible, this verse came in the position of caution against it, along with an explanation. Because the Prophet's eagerness for their faith does not benefit, and his exaggeration in removing doubts and establishing evidence does not benefit except with God's permission to guide and help them. If that were sufficient, they would have believed in this Surah, for it has removed their doubts, clarified their misconceptions, and proved the weakness of their arguments through the stories of Noah and Moses. So, God said: {If He had willed} i.e., the faith of people {your Lord} i.e., the one who does good to you by bringing near those whom He knows will benefit from it and keeping away those who are not receptive to good {would have made everyone on earth believe}. When this is apparent to all, He emphasized it, as the context requires, and said:
When it was established that the previous passage prohibited heeding them in requesting signs, and concluded by making the matter dependent solely on God's will, it is as if it was said: What then should be said to them when they request? He replied: {Say} - O most honored of creation - to them, not being concerned with their affair, and alerting them to the invalidity of the predestination doctrine associated with some, who cite this verse. For God's will is a mystery, and the servant is commanded to strive in obedience to the best of their ability and capacity. When He ordered this consideration, it may have been assumed that humans have an independent capacity. He then pointed out the doctrine of Ahl as-Sunnah, who affirm the concept of acquisition (al-kasb), described by Imam Ali, may God be pleased with him, as a matter between two matters, neither predestination nor delegation. He said, teaching that if one decrees their own misery, nothing benefits them: {Look} - with your eyes and your insight - so that you may exit, by the benefit of reason, from the count of beasts. The Imam said: Were a human to ponder the wisdom of God in creating the wing of a mosquito, they would surely be guided.
Everything is in His hands {that which will not benefit you} (meaning) if you do something of that sort, then Our punishment will come to you {and it will not harm You} (meaning) if you stand firm in obedience to Us with Our support. {If you do} (meaning) anything of what We have forbidden you {then you are indeed} if you call upon another because of that {one of the wrongdoers*} (meaning) those who are deeply entrenched in placing the call in other than its rightful place, for what is like that is extremely far from the position of divinity. Then He said, connecting to His statement {If you do}: {And if Allah touches you with harm} (meaning) He, whose command cannot be repelled, {with any harm} whether it be in any way or form, even if it be apparent, as He has informed of it through revelation {then there is no remover of it} (meaning) in any way whatsoever {except Him} because He willed it and what He willed cannot be changed; therefore, do not hope for anyone besides Him to bring it about. He expressed it through "touches" because it is more fearful. {And if He intends for you good} (meaning) an absolute intention {then there is no} (meaning) it will surely reach you, for there is no {repeller} And He indicated that nothing is obligatory upon Him, exalted be He, by placing the phrase {by His favor} (meaning) for whoever He intends it for, just as some of the followers of the kings of this world do when they repel some of what they desire; rather, He is in a position that no one speaks except by His permission, so do not fear anyone else. The verse is an example of iqtibās: mentioning "touches" first is evidence for Him intending it secondly, and intending it secondly is evidence for its removal firstly. He did not make an exception in the case of intention as He did in the case of removal, because it is impossible to repel what is intended. He expressed it through intention in the case of good.
Read the full surah text
الٓر ۚ تِلْكَ ءَايَـٰتُ ٱلْكِتَـٰبِ ٱلْحَكِيمِ ﴿١﴾
Alif, Lam, Ra. These are the verses of the wise Book
أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَىٰ رَجُلٍۢ مِّنْهُمْ أَنْ أَنذِرِ ٱلنَّاسَ وَبَشِّرِ ٱلَّذِينَ ءَامَنُوٓا۟ أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ ۗ قَالَ ٱلْكَـٰفِرُونَ إِنَّ هَـٰذَا لَسَـٰحِرٌۭ مُّبِينٌ ﴿٢﴾
Have the people been amazed that We revealed [revelation] to a man from among them, [saying], "Warn mankind and give good tidings to those who believe that they will have a [firm] precedence of honor with their Lord"? [But] the disbelievers say, "Indeed, this is an obvious magician."
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍۢ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۖ يُدَبِّرُ ٱلْأَمْرَ ۖ مَا مِن شَفِيعٍ إِلَّا مِنۢ بَعْدِ إِذْنِهِۦ ۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ فَٱعْبُدُوهُ ۚ أَفَلَا تَذَكَّرُونَ ﴿٣﴾
Indeed, your Lord is Allah, who created the heavens and the earth in six days and then established Himself above the Throne, arranging the matter [of His creation]. There is no intercessor except after His permission. That is Allah, your Lord, so worship Him. Then will you not remember?
إِلَيْهِ مَرْجِعُكُمْ جَمِيعًۭا ۖ وَعْدَ ٱللَّهِ حَقًّا ۚ إِنَّهُۥ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ لِيَجْزِىَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ بِٱلْقِسْطِ ۚ وَٱلَّذِينَ كَفَرُوا۟ لَهُمْ شَرَابٌۭ مِّنْ حَمِيمٍۢ وَعَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْفُرُونَ ﴿٤﴾
To Him is your return all together. [It is] the promise of Allah [which is] truth. Indeed, He begins the [process of] creation and then repeats it that He may reward those who have believed and done righteous deeds, in justice. But those who disbelieved will have a drink of scalding water and a painful punishment for what they used to deny.
هُوَ ٱلَّذِى جَعَلَ ٱلشَّمْسَ ضِيَآءًۭ وَٱلْقَمَرَ نُورًۭا وَقَدَّرَهُۥ مَنَازِلَ لِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ ۚ مَا خَلَقَ ٱللَّهُ ذَٰلِكَ إِلَّا بِٱلْحَقِّ ۚ يُفَصِّلُ ٱلْـَٔايَـٰتِ لِقَوْمٍۢ يَعْلَمُونَ ﴿٥﴾
It is He who made the sun a shining light and the moon a derived light and determined for it phases - that you may know the number of years and account [of time]. Allah has not created this except in truth. He details the signs for a people who know
إِنَّ فِى ٱخْتِلَـٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَمَا خَلَقَ ٱللَّهُ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يَتَّقُونَ ﴿٦﴾
Indeed, in the alternation of the night and the day and [in] what Allah has created in the heavens and the earth are signs for a people who fear Allah
إِنَّ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا وَرَضُوا۟ بِٱلْحَيَوٰةِ ٱلدُّنْيَا وَٱطْمَأَنُّوا۟ بِهَا وَٱلَّذِينَ هُمْ عَنْ ءَايَـٰتِنَا غَـٰفِلُونَ ﴿٧﴾
Indeed, those who do not expect the meeting with Us and are satisfied with the life of this world and feel secure therein and those who are heedless of Our signs
أُو۟لَـٰٓئِكَ مَأْوَىٰهُمُ ٱلنَّارُ بِمَا كَانُوا۟ يَكْسِبُونَ ﴿٨﴾
For those their refuge will be the Fire because of what they used to earn.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ يَهْدِيهِمْ رَبُّهُم بِإِيمَـٰنِهِمْ ۖ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَـٰرُ فِى جَنَّـٰتِ ٱلنَّعِيمِ ﴿٩﴾
Indeed, those who have believed and done righteous deeds - their Lord will guide them because of their faith. Beneath them rivers will flow in the Gardens of Pleasure
دَعْوَىٰهُمْ فِيهَا سُبْحَـٰنَكَ ٱللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلَـٰمٌۭ ۚ وَءَاخِرُ دَعْوَىٰهُمْ أَنِ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ﴿١٠﴾
Their call therein will be, "Exalted are You, O Allah," and their greeting therein will be, "Peace." And the last of their call will be, "Praise to Allah, Lord of the worlds!"
۞ وَلَوْ يُعَجِّلُ ٱللَّهُ لِلنَّاسِ ٱلشَّرَّ ٱسْتِعْجَالَهُم بِٱلْخَيْرِ لَقُضِىَ إِلَيْهِمْ أَجَلُهُمْ ۖ فَنَذَرُ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ ﴿١١﴾
And if Allah was to hasten for the people the evil [they invoke] as He hastens for them the good, their term would have been ended for them. But We leave the ones who do not expect the meeting with Us, in their transgression, wandering blindly
وَإِذَا مَسَّ ٱلْإِنسَـٰنَ ٱلضُّرُّ دَعَانَا لِجَنۢبِهِۦٓ أَوْ قَاعِدًا أَوْ قَآئِمًۭا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُۥ مَرَّ كَأَن لَّمْ يَدْعُنَآ إِلَىٰ ضُرٍّۢ مَّسَّهُۥ ۚ كَذَٰلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا۟ يَعْمَلُونَ ﴿١٢﴾
And when affliction touches man, he calls upon Us, whether lying on his side or sitting or standing; but when We remove from him his affliction, he continues [in disobedience] as if he had never called upon Us to [remove] an affliction that touched him. Thus is made pleasing to the transgressors that which they have been doing
وَلَقَدْ أَهْلَكْنَا ٱلْقُرُونَ مِن قَبْلِكُمْ لَمَّا ظَلَمُوا۟ ۙ وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ وَمَا كَانُوا۟ لِيُؤْمِنُوا۟ ۚ كَذَٰلِكَ نَجْزِى ٱلْقَوْمَ ٱلْمُجْرِمِينَ ﴿١٣﴾
And We had already destroyed generations before you when they wronged, and their messengers had come to them with clear proofs, but they were not to believe. Thus do We recompense the criminal people
ثُمَّ جَعَلْنَـٰكُمْ خَلَـٰٓئِفَ فِى ٱلْأَرْضِ مِنۢ بَعْدِهِمْ لِنَنظُرَ كَيْفَ تَعْمَلُونَ ﴿١٤﴾
Then We made you successors in the land after them so that We may observe how you will do.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَاتُنَا بَيِّنَـٰتٍۢ ۙ قَالَ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا ٱئْتِ بِقُرْءَانٍ غَيْرِ هَـٰذَآ أَوْ بَدِّلْهُ ۚ قُلْ مَا يَكُونُ لِىٓ أَنْ أُبَدِّلَهُۥ مِن تِلْقَآئِ نَفْسِىٓ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ ۖ إِنِّىٓ أَخَافُ إِنْ عَصَيْتُ رَبِّى عَذَابَ يَوْمٍ عَظِيمٍۢ ﴿١٥﴾
And when Our verses are recited to them as clear evidences, those who do not expect the meeting with Us say, "Bring us a Qur'an other than this or change it." Say, [O Muhammad], "It is not for me to change it on my own accord. I only follow what is revealed to me. Indeed I fear, if I should disobey my Lord, the punishment of a tremendous Day."
قُل لَّوْ شَآءَ ٱللَّهُ مَا تَلَوْتُهُۥ عَلَيْكُمْ وَلَآ أَدْرَىٰكُم بِهِۦ ۖ فَقَدْ لَبِثْتُ فِيكُمْ عُمُرًۭا مِّن قَبْلِهِۦٓ ۚ أَفَلَا تَعْقِلُونَ ﴿١٦﴾
Say, "If Allah had willed, I would not have recited it to you, nor would He have made it known to you, for I had remained among you a lifetime before it. Then will you not reason?"
فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَـٰتِهِۦٓ ۚ إِنَّهُۥ لَا يُفْلِحُ ٱلْمُجْرِمُونَ ﴿١٧﴾
So who is more unjust than he who invents a lie about Allah or denies His signs? Indeed, the criminals will not succeed
وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَيَقُولُونَ هَـٰٓؤُلَآءِ شُفَعَـٰٓؤُنَا عِندَ ٱللَّهِ ۚ قُلْ أَتُنَبِّـُٔونَ ٱللَّهَ بِمَا لَا يَعْلَمُ فِى ٱلسَّمَـٰوَٰتِ وَلَا فِى ٱلْأَرْضِ ۚ سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يُشْرِكُونَ ﴿١٨﴾
And they worship other than Allah that which neither harms them nor benefits them, and they say, "These are our intercessors with Allah " Say, "Do you inform Allah of something He does not know in the heavens or on the earth?" Exalted is He and high above what they associate with Him
وَمَا كَانَ ٱلنَّاسُ إِلَّآ أُمَّةًۭ وَٰحِدَةًۭ فَٱخْتَلَفُوا۟ ۚ وَلَوْلَا كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ ﴿١٩﴾
And mankind was not but one community [united in religion], but [then] they differed. And if not for a word that preceded from your Lord, it would have been judged between them [immediately] concerning that over which they differ.
وَيَقُولُونَ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌۭ مِّن رَّبِّهِۦ ۖ فَقُلْ إِنَّمَا ٱلْغَيْبُ لِلَّهِ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ ﴿٢٠﴾
And they say, "Why is a sign not sent down to him from his Lord?" So say, "The unseen is only for Allah [to administer], so wait; indeed, I am with you among those who wait."
وَإِذَآ أَذَقْنَا ٱلنَّاسَ رَحْمَةًۭ مِّنۢ بَعْدِ ضَرَّآءَ مَسَّتْهُمْ إِذَا لَهُم مَّكْرٌۭ فِىٓ ءَايَاتِنَا ۚ قُلِ ٱللَّهُ أَسْرَعُ مَكْرًا ۚ إِنَّ رُسُلَنَا يَكْتُبُونَ مَا تَمْكُرُونَ ﴿٢١﴾
And when We give the people a taste of mercy after adversity has touched them, at once they conspire against Our verses. Say, "Allah is swifter in strategy." Indeed, Our messengers record that which you conspire
هُوَ ٱلَّذِى يُسَيِّرُكُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ ۖ حَتَّىٰٓ إِذَا كُنتُمْ فِى ٱلْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍۢ طَيِّبَةٍۢ وَفَرِحُوا۟ بِهَا جَآءَتْهَا رِيحٌ عَاصِفٌۭ وَجَآءَهُمُ ٱلْمَوْجُ مِن كُلِّ مَكَانٍۢ وَظَنُّوٓا۟ أَنَّهُمْ أُحِيطَ بِهِمْ ۙ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ لَئِنْ أَنجَيْتَنَا مِنْ هَـٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ ﴿٢٢﴾
It is He who enables you to travel on land and sea until, when you are in ships and they sail with them by a good wind and they rejoice therein, there comes a storm wind and the waves come upon them from everywhere and they assume that they are surrounded, supplicating Allah, sincere to Him in religion, "If You should save us from this, we will surely be among the thankful."
فَلَمَّآ أَنجَىٰهُمْ إِذَا هُمْ يَبْغُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ ۗ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰٓ أَنفُسِكُم ۖ مَّتَـٰعَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ ثُمَّ إِلَيْنَا مَرْجِعُكُمْ فَنُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴿٢٣﴾
But when He saves them, at once they commit injustice upon the earth without right. O mankind, your injustice is only against yourselves, [being merely] the enjoyment of worldly life. Then to Us is your return, and We will inform you of what you used to do.
إِنَّمَا مَثَلُ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَـٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ مِمَّا يَأْكُلُ ٱلنَّاسُ وَٱلْأَنْعَـٰمُ حَتَّىٰٓ إِذَآ أَخَذَتِ ٱلْأَرْضُ زُخْرُفَهَا وَٱزَّيَّنَتْ وَظَنَّ أَهْلُهَآ أَنَّهُمْ قَـٰدِرُونَ عَلَيْهَآ أَتَىٰهَآ أَمْرُنَا لَيْلًا أَوْ نَهَارًۭا فَجَعَلْنَـٰهَا حَصِيدًۭا كَأَن لَّمْ تَغْنَ بِٱلْأَمْسِ ۚ كَذَٰلِكَ نُفَصِّلُ ٱلْـَٔايَـٰتِ لِقَوْمٍۢ يَتَفَكَّرُونَ ﴿٢٤﴾
The example of [this] worldly life is but like rain which We have sent down from the sky that the plants of the earth absorb - [those] from which men and livestock eat - until, when the earth has taken on its adornment and is beautified and its people suppose that they have capability over it, there comes to it Our command by night or by day, and We make it as a harvest, as if it had not flourished yesterday. Thus do We explain in detail the signs for a people who give thought.
وَٱللَّهُ يَدْعُوٓا۟ إِلَىٰ دَارِ ٱلسَّلَـٰمِ وَيَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ ﴿٢٥﴾
And Allah invites to the Home of Peace and guides whom He wills to a straight path
۞ لِّلَّذِينَ أَحْسَنُوا۟ ٱلْحُسْنَىٰ وَزِيَادَةٌۭ ۖ وَلَا يَرْهَقُ وُجُوهَهُمْ قَتَرٌۭ وَلَا ذِلَّةٌ ۚ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَنَّةِ ۖ هُمْ فِيهَا خَـٰلِدُونَ ﴿٢٦﴾
For them who have done good is the best [reward] and extra. No darkness will cover their faces, nor humiliation. Those are companions of Paradise; they will abide therein eternally
وَٱلَّذِينَ كَسَبُوا۟ ٱلسَّيِّـَٔاتِ جَزَآءُ سَيِّئَةٍۭ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌۭ ۖ مَّا لَهُم مِّنَ ٱللَّهِ مِنْ عَاصِمٍۢ ۖ كَأَنَّمَآ أُغْشِيَتْ وُجُوهُهُمْ قِطَعًۭا مِّنَ ٱلَّيْلِ مُظْلِمًا ۚ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ ﴿٢٧﴾
But they who have earned [blame for] evil doings - the recompense of an evil deed is its equivalent, and humiliation will cover them. They will have from Allah no protector. It will be as if their faces are covered with pieces of the night - so dark [are they]. Those are the companions of the Fire; they will abide therein eternally.
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًۭا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا۟ مَكَانَكُمْ أَنتُمْ وَشُرَكَآؤُكُمْ ۚ فَزَيَّلْنَا بَيْنَهُمْ ۖ وَقَالَ شُرَكَآؤُهُم مَّا كُنتُمْ إِيَّانَا تَعْبُدُونَ ﴿٢٨﴾
And [mention, O Muhammad], the Day We will gather them all together - then We will say to those who associated others with Allah, "[Remain in] your place, you and your 'partners.' " Then We will separate them, and their "partners" will say, "You did not used to worship us,
فَكَفَىٰ بِٱللَّهِ شَهِيدًۢا بَيْنَنَا وَبَيْنَكُمْ إِن كُنَّا عَنْ عِبَادَتِكُمْ لَغَـٰفِلِينَ ﴿٢٩﴾
And sufficient is Allah as a witness between us and you that we were of your worship unaware."
هُنَالِكَ تَبْلُوا۟ كُلُّ نَفْسٍۢ مَّآ أَسْلَفَتْ ۚ وَرُدُّوٓا۟ إِلَى ٱللَّهِ مَوْلَىٰهُمُ ٱلْحَقِّ ۖ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ ﴿٣٠﴾
There, [on that Day], every soul will be put to trial for what it did previously, and they will be returned to Allah, their master, the Truth, and lost from them is whatever they used to invent.
قُلْ مَن يَرْزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ أَمَّن يَمْلِكُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَمَن يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَيُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَمَن يُدَبِّرُ ٱلْأَمْرَ ۚ فَسَيَقُولُونَ ٱللَّهُ ۚ فَقُلْ أَفَلَا تَتَّقُونَ ﴿٣١﴾
Say, "Who provides for you from the heaven and the earth? Or who controls hearing and sight and who brings the living out of the dead and brings the dead out of the living and who arranges [every] matter?" They will say, "Allah," so say, "Then will you not fear Him?"
فَذَٰلِكُمُ ٱللَّهُ رَبُّكُمُ ٱلْحَقُّ ۖ فَمَاذَا بَعْدَ ٱلْحَقِّ إِلَّا ٱلضَّلَـٰلُ ۖ فَأَنَّىٰ تُصْرَفُونَ ﴿٣٢﴾
For that is Allah, your Lord, the Truth. And what can be beyond truth except error? So how are you averted?
كَذَٰلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى ٱلَّذِينَ فَسَقُوٓا۟ أَنَّهُمْ لَا يُؤْمِنُونَ ﴿٣٣﴾
Thus the word of your Lord has come into effect upon those who defiantly disobeyed - that they will not believe.
قُلْ هَلْ مِن شُرَكَآئِكُم مَّن يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ۚ قُلِ ٱللَّهُ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ۖ فَأَنَّىٰ تُؤْفَكُونَ ﴿٣٤﴾
Say, "Are there of your 'partners' any who begins creation and then repeats it?" Say, "Allah begins creation and then repeats it, so how are you deluded?"
قُلْ هَلْ مِن شُرَكَآئِكُم مَّن يَهْدِىٓ إِلَى ٱلْحَقِّ ۚ قُلِ ٱللَّهُ يَهْدِى لِلْحَقِّ ۗ أَفَمَن يَهْدِىٓ إِلَى ٱلْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّىٓ إِلَّآ أَن يُهْدَىٰ ۖ فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ ﴿٣٥﴾
Say, "Are there of your 'partners' any who guides to the truth?" Say, "Allah guides to the truth. So is He who guides to the truth more worthy to be followed or he who guides not unless he is guided? Then what is [wrong] with you - how do you judge?"
وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا ۚ إِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًٔا ۚ إِنَّ ٱللَّهَ عَلِيمٌۢ بِمَا يَفْعَلُونَ ﴿٣٦﴾
And most of them follow not except assumption. Indeed, assumption avails not against the truth at all. Indeed, Allah is Knowing of what they do.
وَمَا كَانَ هَـٰذَا ٱلْقُرْءَانُ أَن يُفْتَرَىٰ مِن دُونِ ٱللَّهِ وَلَـٰكِن تَصْدِيقَ ٱلَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ ٱلْكِتَـٰبِ لَا رَيْبَ فِيهِ مِن رَّبِّ ٱلْعَـٰلَمِينَ ﴿٣٧﴾
And it was not [possible] for this Qur'an to be produced by other than Allah, but [it is] a confirmation of what was before it and a detailed explanation of the [former] Scripture, about which there is no doubt, from the Lord of the worlds.
أَمْ يَقُولُونَ ٱفْتَرَىٰهُ ۖ قُلْ فَأْتُوا۟ بِسُورَةٍۢ مِّثْلِهِۦ وَٱدْعُوا۟ مَنِ ٱسْتَطَعْتُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَـٰدِقِينَ ﴿٣٨﴾
Or do they say [about the Prophet], "He invented it?" Say, "Then bring forth a surah like it and call upon [for assistance] whomever you can besides Allah, if you should be truthful."
بَلْ كَذَّبُوا۟ بِمَا لَمْ يُحِيطُوا۟ بِعِلْمِهِۦ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُۥ ۚ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ ۖ فَٱنظُرْ كَيْفَ كَانَ عَـٰقِبَةُ ٱلظَّـٰلِمِينَ ﴿٣٩﴾
Rather, they have denied that which they encompass not in knowledge and whose interpretation has not yet come to them. Thus did those before them deny. Then observe how was the end of the wrongdoers.
وَمِنْهُم مَّن يُؤْمِنُ بِهِۦ وَمِنْهُم مَّن لَّا يُؤْمِنُ بِهِۦ ۚ وَرَبُّكَ أَعْلَمُ بِٱلْمُفْسِدِينَ ﴿٤٠﴾
And of them are those who believe in it, and of them are those who do not believe in it. And your Lord is most knowing of the corrupters
وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ ۖ أَنتُم بَرِيٓـُٔونَ مِمَّآ أَعْمَلُ وَأَنَا۠ بَرِىٓءٌۭ مِّمَّا تَعْمَلُونَ ﴿٤١﴾
And if they deny you, [O Muhammad], then say, "For me are my deeds, and for you are your deeds. You are disassociated from what I do, and I am disassociated from what you do."
وَمِنْهُم مَّن يَسْتَمِعُونَ إِلَيْكَ ۚ أَفَأَنتَ تُسْمِعُ ٱلصُّمَّ وَلَوْ كَانُوا۟ لَا يَعْقِلُونَ ﴿٤٢﴾
And among them are those who listen to you. But can you cause the deaf to hear, although they will not use reason?
وَمِنْهُم مَّن يَنظُرُ إِلَيْكَ ۚ أَفَأَنتَ تَهْدِى ٱلْعُمْىَ وَلَوْ كَانُوا۟ لَا يُبْصِرُونَ ﴿٤٣﴾
And among them are those who look at you. But can you guide the blind although they will not [attempt to] see?
إِنَّ ٱللَّهَ لَا يَظْلِمُ ٱلنَّاسَ شَيْـًۭٔا وَلَـٰكِنَّ ٱلنَّاسَ أَنفُسَهُمْ يَظْلِمُونَ ﴿٤٤﴾
Indeed, Allah does not wrong the people at all, but it is the people who are wronging themselves.
وَيَوْمَ يَحْشُرُهُمْ كَأَن لَّمْ يَلْبَثُوٓا۟ إِلَّا سَاعَةًۭ مِّنَ ٱلنَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ ۚ قَدْ خَسِرَ ٱلَّذِينَ كَذَّبُوا۟ بِلِقَآءِ ٱللَّهِ وَمَا كَانُوا۟ مُهْتَدِينَ ﴿٤٥﴾
And on the Day when He will gather them, [it will be] as if they had not remained [in the world] but an hour of the day, [and] they will know each other. Those will have lost who denied the meeting with Allah and were not guided
وَإِمَّا نُرِيَنَّكَ بَعْضَ ٱلَّذِى نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ ٱللَّهُ شَهِيدٌ عَلَىٰ مَا يَفْعَلُونَ ﴿٤٦﴾
And whether We show you some of what We promise them, [O Muhammad], or We take you in death, to Us is their return; then, [either way], Allah is a witness concerning what they are doing
وَلِكُلِّ أُمَّةٍۢ رَّسُولٌۭ ۖ فَإِذَا جَآءَ رَسُولُهُمْ قُضِىَ بَيْنَهُم بِٱلْقِسْطِ وَهُمْ لَا يُظْلَمُونَ ﴿٤٧﴾
And for every nation is a messenger. So when their messenger comes, it will be judged between them in justice, and they will not be wronged
وَيَقُولُونَ مَتَىٰ هَـٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَـٰدِقِينَ ﴿٤٨﴾
And they say, "When is [the fulfillment of] this promise, if you should be truthful?"
قُل لَّآ أَمْلِكُ لِنَفْسِى ضَرًّۭا وَلَا نَفْعًا إِلَّا مَا شَآءَ ٱللَّهُ ۗ لِكُلِّ أُمَّةٍ أَجَلٌ ۚ إِذَا جَآءَ أَجَلُهُمْ فَلَا يَسْتَـْٔخِرُونَ سَاعَةًۭ ۖ وَلَا يَسْتَقْدِمُونَ ﴿٤٩﴾
Say, "I possess not for myself any harm or benefit except what Allah should will. For every nation is a [specified] term. When their time has come, then they will not remain behind an hour, nor will they precede [it]."
قُلْ أَرَءَيْتُمْ إِنْ أَتَىٰكُمْ عَذَابُهُۥ بَيَـٰتًا أَوْ نَهَارًۭا مَّاذَا يَسْتَعْجِلُ مِنْهُ ٱلْمُجْرِمُونَ ﴿٥٠﴾
Say, "Have you considered: if His punishment should come to you by night or by day - for which [aspect] of it would the criminals be impatient?"
أَثُمَّ إِذَا مَا وَقَعَ ءَامَنتُم بِهِۦٓ ۚ ءَآلْـَٔـٰنَ وَقَدْ كُنتُم بِهِۦ تَسْتَعْجِلُونَ ﴿٥١﴾
Then is it that when it has [actually] occurred you will believe in it? Now? And you were [once] for it impatient
ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُوا۟ ذُوقُوا۟ عَذَابَ ٱلْخُلْدِ هَلْ تُجْزَوْنَ إِلَّا بِمَا كُنتُمْ تَكْسِبُونَ ﴿٥٢﴾
Then it will be said to those who had wronged, "Taste the punishment of eternity; are you being recompensed except for what you used to earn?"
۞ وَيَسْتَنۢبِـُٔونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِى وَرَبِّىٓ إِنَّهُۥ لَحَقٌّۭ ۖ وَمَآ أَنتُم بِمُعْجِزِينَ ﴿٥٣﴾
And they ask information of you, [O Muhammad], "Is it true?" Say, "Yes, by my Lord. Indeed, it is truth; and you will not cause failure [to Allah]."
وَلَوْ أَنَّ لِكُلِّ نَفْسٍۢ ظَلَمَتْ مَا فِى ٱلْأَرْضِ لَٱفْتَدَتْ بِهِۦ ۗ وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ ۖ وَقُضِىَ بَيْنَهُم بِٱلْقِسْطِ ۚ وَهُمْ لَا يُظْلَمُونَ ﴿٥٤﴾
And if each soul that wronged had everything on earth, it would offer it in ransom. And they will confide regret when they see the punishment; and they will be judged in justice, and they will not be wronged
أَلَآ إِنَّ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ أَلَآ إِنَّ وَعْدَ ٱللَّهِ حَقٌّۭ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ ﴿٥٥﴾
Unquestionably, to Allah belongs whatever is in the heavens and the earth. Unquestionably, the promise of Allah is truth, but most of them do not know
هُوَ يُحْىِۦ وَيُمِيتُ وَإِلَيْهِ تُرْجَعُونَ ﴿٥٦﴾
He gives life and causes death, and to Him you will be returned
يَـٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَتْكُم مَّوْعِظَةٌۭ مِّن رَّبِّكُمْ وَشِفَآءٌۭ لِّمَا فِى ٱلصُّدُورِ وَهُدًۭى وَرَحْمَةٌۭ لِّلْمُؤْمِنِينَ ﴿٥٧﴾
O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.
قُلْ بِفَضْلِ ٱللَّهِ وَبِرَحْمَتِهِۦ فَبِذَٰلِكَ فَلْيَفْرَحُوا۟ هُوَ خَيْرٌۭ مِّمَّا يَجْمَعُونَ ﴿٥٨﴾
Say, "In the bounty of Allah and in His mercy - in that let them rejoice; it is better than what they accumulate."
قُلْ أَرَءَيْتُم مَّآ أَنزَلَ ٱللَّهُ لَكُم مِّن رِّزْقٍۢ فَجَعَلْتُم مِّنْهُ حَرَامًۭا وَحَلَـٰلًۭا قُلْ ءَآللَّهُ أَذِنَ لَكُمْ ۖ أَمْ عَلَى ٱللَّهِ تَفْتَرُونَ ﴿٥٩﴾
Say, "Have you seen what Allah has sent down to you of provision of which you have made [some] lawful and [some] unlawful?" Say, "Has Allah permitted you [to do so], or do you invent [something] about Allah?"
وَمَا ظَنُّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ يَوْمَ ٱلْقِيَـٰمَةِ ۗ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ ﴿٦٠﴾
And what will be the supposition of those who invent falsehood about Allah on the Day of Resurrection? Indeed, Allah is full of bounty to the people, but most of them are not grateful."
وَمَا تَكُونُ فِى شَأْنٍۢ وَمَا تَتْلُوا۟ مِنْهُ مِن قُرْءَانٍۢ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ ۚ وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍۢ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ وَلَآ أَصْغَرَ مِن ذَٰلِكَ وَلَآ أَكْبَرَ إِلَّا فِى كِتَـٰبٍۢ مُّبِينٍ ﴿٦١﴾
And, [O Muhammad], you are not [engaged] in any matter or recite any of the Qur'an and you [people] do not do any deed except that We are witness over you when you are involved in it. And not absent from your Lord is any [part] of an atom's weight within the earth or within the heaven or [anything] smaller than that or greater but that it is in a clear register.
أَلَآ إِنَّ أَوْلِيَآءَ ٱللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿٦٢﴾
Unquestionably, [for] the allies of Allah there will be no fear concerning them, nor will they grieve
ٱلَّذِينَ ءَامَنُوا۟ وَكَانُوا۟ يَتَّقُونَ ﴿٦٣﴾
Those who believed and were fearing Allah
لَهُمُ ٱلْبُشْرَىٰ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَفِى ٱلْـَٔاخِرَةِ ۚ لَا تَبْدِيلَ لِكَلِمَـٰتِ ٱللَّهِ ۚ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ ﴿٦٤﴾
For them are good tidings in the worldly life and in the Hereafter. No change is there in the words of Allah. That is what is the great attainment.
وَلَا يَحْزُنكَ قَوْلُهُمْ ۘ إِنَّ ٱلْعِزَّةَ لِلَّهِ جَمِيعًا ۚ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ ﴿٦٥﴾
And let not their speech grieve you. Indeed, honor [due to power] belongs to Allah entirely. He is the Hearing, the Knowing.
أَلَآ إِنَّ لِلَّهِ مَن فِى ٱلسَّمَـٰوَٰتِ وَمَن فِى ٱلْأَرْضِ ۗ وَمَا يَتَّبِعُ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ شُرَكَآءَ ۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ ﴿٦٦﴾
Unquestionably, to Allah belongs whoever is in the heavens and whoever is on the earth. And those who invoke other than Allah do not [actually] follow [His] "partners." They follow not except assumption, and they are not but falsifying
هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِتَسْكُنُوا۟ فِيهِ وَٱلنَّهَارَ مُبْصِرًا ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يَسْمَعُونَ ﴿٦٧﴾
It is He who made for you the night to rest therein and the day, giving sight. Indeed in that are signs for a people who listen.
قَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًۭا ۗ سُبْحَـٰنَهُۥ ۖ هُوَ ٱلْغَنِىُّ ۖ لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ إِنْ عِندَكُم مِّن سُلْطَـٰنٍۭ بِهَـٰذَآ ۚ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ ﴿٦٨﴾
They have said, "Allah has taken a son." Exalted is He; He is the [one] Free of need. To Him belongs whatever is in the heavens and whatever is in the earth. You have no authority for this [claim]. Do you say about Allah that which you do not know?
قُلْ إِنَّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ لَا يُفْلِحُونَ ﴿٦٩﴾
Say, "Indeed, those who invent falsehood about Allah will not succeed."
مَتَـٰعٌۭ فِى ٱلدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ ٱلْعَذَابَ ٱلشَّدِيدَ بِمَا كَانُوا۟ يَكْفُرُونَ ﴿٧٠﴾
[For them is brief] enjoyment in this world; then to Us is their return; then We will make them taste the severe punishment because they used to disbelieve
۞ وَٱتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِۦ يَـٰقَوْمِ إِن كَانَ كَبُرَ عَلَيْكُم مَّقَامِى وَتَذْكِيرِى بِـَٔايَـٰتِ ٱللَّهِ فَعَلَى ٱللَّهِ تَوَكَّلْتُ فَأَجْمِعُوٓا۟ أَمْرَكُمْ وَشُرَكَآءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةًۭ ثُمَّ ٱقْضُوٓا۟ إِلَىَّ وَلَا تُنظِرُونِ ﴿٧١﴾
And recite to them the news of Noah, when he said to his people, "O my people, if my residence and my reminding of the signs of Allah has become burdensome upon you - then I have relied upon Allah. So resolve upon your plan and [call upon] your associates. Then let not your plan be obscure to you. Then carry it out upon me and do not give me respite.
فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُم مِّنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَى ٱللَّهِ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ ٱلْمُسْلِمِينَ ﴿٧٢﴾
And if you turn away [from my advice] then no payment have I asked of you. My reward is only from Allah, and I have been commanded to be of the Muslims."
فَكَذَّبُوهُ فَنَجَّيْنَـٰهُ وَمَن مَّعَهُۥ فِى ٱلْفُلْكِ وَجَعَلْنَـٰهُمْ خَلَـٰٓئِفَ وَأَغْرَقْنَا ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا ۖ فَٱنظُرْ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُنذَرِينَ ﴿٧٣﴾
And they denied him, so We saved him and those with him in the ship and made them successors, and We drowned those who denied Our signs. Then see how was the end of those who were warned.
ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِۦ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَآءُوهُم بِٱلْبَيِّنَـٰتِ فَمَا كَانُوا۟ لِيُؤْمِنُوا۟ بِمَا كَذَّبُوا۟ بِهِۦ مِن قَبْلُ ۚ كَذَٰلِكَ نَطْبَعُ عَلَىٰ قُلُوبِ ٱلْمُعْتَدِينَ ﴿٧٤﴾
Then We sent after him messengers to their peoples, and they came to them with clear proofs. But they were not to believe in that which they had denied before. Thus We seal over the hearts of the transgressors
ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِم مُّوسَىٰ وَهَـٰرُونَ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ بِـَٔايَـٰتِنَا فَٱسْتَكْبَرُوا۟ وَكَانُوا۟ قَوْمًۭا مُّجْرِمِينَ ﴿٧٥﴾
Then We sent after them Moses and Aaron to Pharaoh and his establishment with Our signs, but they behaved arrogantly and were a criminal people
فَلَمَّا جَآءَهُمُ ٱلْحَقُّ مِنْ عِندِنَا قَالُوٓا۟ إِنَّ هَـٰذَا لَسِحْرٌۭ مُّبِينٌۭ ﴿٧٦﴾
So when there came to them the truth from Us, they said, "Indeed, this is obvious magic."
قَالَ مُوسَىٰٓ أَتَقُولُونَ لِلْحَقِّ لَمَّا جَآءَكُمْ ۖ أَسِحْرٌ هَـٰذَا وَلَا يُفْلِحُ ٱلسَّـٰحِرُونَ ﴿٧٧﴾
Moses said, "Do you say [thus] about the truth when it has come to you? Is this magic? But magicians will not succeed."
قَالُوٓا۟ أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ ءَابَآءَنَا وَتَكُونَ لَكُمَا ٱلْكِبْرِيَآءُ فِى ٱلْأَرْضِ وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ ﴿٧٨﴾
They said, "Have you come to us to turn us away from that upon which we found our fathers and so that you two may have grandeur in the land? And we are not believers in you."
وَقَالَ فِرْعَوْنُ ٱئْتُونِى بِكُلِّ سَـٰحِرٍ عَلِيمٍۢ ﴿٧٩﴾
And Pharaoh said, "Bring to me every learned magician."
فَلَمَّا جَآءَ ٱلسَّحَرَةُ قَالَ لَهُم مُّوسَىٰٓ أَلْقُوا۟ مَآ أَنتُم مُّلْقُونَ ﴿٨٠﴾
So when the magicians came, Moses said to them, "Throw down whatever you will throw."
فَلَمَّآ أَلْقَوْا۟ قَالَ مُوسَىٰ مَا جِئْتُم بِهِ ٱلسِّحْرُ ۖ إِنَّ ٱللَّهَ سَيُبْطِلُهُۥٓ ۖ إِنَّ ٱللَّهَ لَا يُصْلِحُ عَمَلَ ٱلْمُفْسِدِينَ ﴿٨١﴾
And when they had thrown, Moses said, "What you have brought is [only] magic. Indeed, Allah will expose its worthlessness. Indeed, Allah does not amend the work of corrupters.
وَيُحِقُّ ٱللَّهُ ٱلْحَقَّ بِكَلِمَـٰتِهِۦ وَلَوْ كَرِهَ ٱلْمُجْرِمُونَ ﴿٨٢﴾
And Allah will establish the truth by His words, even if the criminals dislike it."
فَمَآ ءَامَنَ لِمُوسَىٰٓ إِلَّا ذُرِّيَّةٌۭ مِّن قَوْمِهِۦ عَلَىٰ خَوْفٍۢ مِّن فِرْعَوْنَ وَمَلَإِي۟هِمْ أَن يَفْتِنَهُمْ ۚ وَإِنَّ فِرْعَوْنَ لَعَالٍۢ فِى ٱلْأَرْضِ وَإِنَّهُۥ لَمِنَ ٱلْمُسْرِفِينَ ﴿٨٣﴾
But no one believed Moses, except [some] youths among his people, for fear of Pharaoh and his establishment that they would persecute them. And indeed, Pharaoh was haughty within the land, and indeed, he was of the transgressors
وَقَالَ مُوسَىٰ يَـٰقَوْمِ إِن كُنتُمْ ءَامَنتُم بِٱللَّهِ فَعَلَيْهِ تَوَكَّلُوٓا۟ إِن كُنتُم مُّسْلِمِينَ ﴿٨٤﴾
And Moses said, "O my people, if you have believed in Allah, then rely upon Him, if you should be Muslims."
فَقَالُوا۟ عَلَى ٱللَّهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا فِتْنَةًۭ لِّلْقَوْمِ ٱلظَّـٰلِمِينَ ﴿٨٥﴾
So they said, "Upon Allah do we rely. Our Lord, make us not [objects of] trial for the wrongdoing people
وَنَجِّنَا بِرَحْمَتِكَ مِنَ ٱلْقَوْمِ ٱلْكَـٰفِرِينَ ﴿٨٦﴾
And save us by Your mercy from the disbelieving people."
وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰ وَأَخِيهِ أَن تَبَوَّءَا لِقَوْمِكُمَا بِمِصْرَ بُيُوتًۭا وَٱجْعَلُوا۟ بُيُوتَكُمْ قِبْلَةًۭ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ ۗ وَبَشِّرِ ٱلْمُؤْمِنِينَ ﴿٨٧﴾
And We inspired to Moses and his brother, "Settle your people in Egypt in houses and make your houses [facing the] qiblah and establish prayer and give good tidings to the believers."
وَقَالَ مُوسَىٰ رَبَّنَآ إِنَّكَ ءَاتَيْتَ فِرْعَوْنَ وَمَلَأَهُۥ زِينَةًۭ وَأَمْوَٰلًۭا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا رَبَّنَا لِيُضِلُّوا۟ عَن سَبِيلِكَ ۖ رَبَّنَا ٱطْمِسْ عَلَىٰٓ أَمْوَٰلِهِمْ وَٱشْدُدْ عَلَىٰ قُلُوبِهِمْ فَلَا يُؤْمِنُوا۟ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ ﴿٨٨﴾
And Moses said, "Our Lord, indeed You have given Pharaoh and his establishment splendor and wealth in the worldly life, our Lord, that they may lead [men] astray from Your way. Our Lord, obliterate their wealth and harden their hearts so that they will not believe until they see the painful punishment."
قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا فَٱسْتَقِيمَا وَلَا تَتَّبِعَآنِّ سَبِيلَ ٱلَّذِينَ لَا يَعْلَمُونَ ﴿٨٩﴾
[Allah] said, "Your supplication has been answered." So remain on a right course and follow not the way of those who do not know."
۞ وَجَـٰوَزْنَا بِبَنِىٓ إِسْرَٰٓءِيلَ ٱلْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُۥ بَغْيًۭا وَعَدْوًا ۖ حَتَّىٰٓ إِذَآ أَدْرَكَهُ ٱلْغَرَقُ قَالَ ءَامَنتُ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا ٱلَّذِىٓ ءَامَنَتْ بِهِۦ بَنُوٓا۟ إِسْرَٰٓءِيلَ وَأَنَا۠ مِنَ ٱلْمُسْلِمِينَ ﴿٩٠﴾
And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, "I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims."
ءَآلْـَٔـٰنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ ٱلْمُفْسِدِينَ ﴿٩١﴾
Now? And you had disobeyed [Him] before and were of the corrupters?
فَٱلْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةًۭ ۚ وَإِنَّ كَثِيرًۭا مِّنَ ٱلنَّاسِ عَنْ ءَايَـٰتِنَا لَغَـٰفِلُونَ ﴿٩٢﴾
So today We will save you in body that you may be to those who succeed you a sign. And indeed, many among the people, of Our signs, are heedless
وَلَقَدْ بَوَّأْنَا بَنِىٓ إِسْرَٰٓءِيلَ مُبَوَّأَ صِدْقٍۢ وَرَزَقْنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ فَمَا ٱخْتَلَفُوا۟ حَتَّىٰ جَآءَهُمُ ٱلْعِلْمُ ۚ إِنَّ رَبَّكَ يَقْضِى بَيْنَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ ﴿٩٣﴾
And We had certainty settled the Children of Israel in an agreeable settlement and provided them with good things. And they did not differ until [after] knowledge had come to them. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ
فَإِن كُنتَ فِى شَكٍّۢ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَسْـَٔلِ ٱلَّذِينَ يَقْرَءُونَ ٱلْكِتَـٰبَ مِن قَبْلِكَ ۚ لَقَدْ جَآءَكَ ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ ﴿٩٤﴾
So if you are in doubt, [O Muhammad], about that which We have revealed to you, then ask those who have been reading the Scripture before you. The truth has certainly come to you from your Lord, so never be among the doubters.
وَلَا تَكُونَنَّ مِنَ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِ ٱللَّهِ فَتَكُونَ مِنَ ٱلْخَـٰسِرِينَ ﴿٩٥﴾
And never be of those who deny the signs of Allah and [thus] be among the losers.
إِنَّ ٱلَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ ﴿٩٦﴾
Indeed, those upon whom the word of your Lord has come into effect will not believe,
وَلَوْ جَآءَتْهُمْ كُلُّ ءَايَةٍ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ ﴿٩٧﴾
Even if every sign should come to them, until they see the painful punishment.
فَلَوْلَا كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَـٰنُهَآ إِلَّا قَوْمَ يُونُسَ لَمَّآ ءَامَنُوا۟ كَشَفْنَا عَنْهُمْ عَذَابَ ٱلْخِزْىِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَمَتَّعْنَـٰهُمْ إِلَىٰ حِينٍۢ ﴿٩٨﴾
Then has there not been a [single] city that believed so its faith benefited it except the people of Jonah? When they believed, We removed from them the punishment of disgrace in worldly life and gave them enjoyment for a time.
وَلَوْ شَآءَ رَبُّكَ لَـَٔامَنَ مَن فِى ٱلْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنتَ تُكْرِهُ ٱلنَّاسَ حَتَّىٰ يَكُونُوا۟ مُؤْمِنِينَ ﴿٩٩﴾
And had your Lord willed, those on earth would have believed - all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?
وَمَا كَانَ لِنَفْسٍ أَن تُؤْمِنَ إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَيَجْعَلُ ٱلرِّجْسَ عَلَى ٱلَّذِينَ لَا يَعْقِلُونَ ﴿١٠٠﴾
And it is not for a soul to believe except by permission of Allah, and He will place defilement upon those who will not use reason.
قُلِ ٱنظُرُوا۟ مَاذَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَمَا تُغْنِى ٱلْـَٔايَـٰتُ وَٱلنُّذُرُ عَن قَوْمٍۢ لَّا يُؤْمِنُونَ ﴿١٠١﴾
Say, "Observe what is in the heavens and earth." But of no avail will be signs or warners to a people who do not believe
فَهَلْ يَنتَظِرُونَ إِلَّا مِثْلَ أَيَّامِ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِهِمْ ۚ قُلْ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ ﴿١٠٢﴾
So do they wait except for like [what occurred in] the days of those who passed on before them? Say, "Then wait; indeed, I am with you among those who wait."
ثُمَّ نُنَجِّى رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ ۚ كَذَٰلِكَ حَقًّا عَلَيْنَا نُنجِ ٱلْمُؤْمِنِينَ ﴿١٠٣﴾
Then We will save our messengers and those who have believed. Thus, it is an obligation upon Us that We save the believers
قُلْ يَـٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى شَكٍّۢ مِّن دِينِى فَلَآ أَعْبُدُ ٱلَّذِينَ تَعْبُدُونَ مِن دُونِ ٱللَّهِ وَلَـٰكِنْ أَعْبُدُ ٱللَّهَ ٱلَّذِى يَتَوَفَّىٰكُمْ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ ٱلْمُؤْمِنِينَ ﴿١٠٤﴾
Say, [O Muhammad], "O people, if you are in doubt as to my religion - then I do not worship those which you worship besides Allah; but I worship Allah, who causes your death. And I have been commanded to be of the believers
وَأَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا وَلَا تَكُونَنَّ مِنَ ٱلْمُشْرِكِينَ ﴿١٠٥﴾
And [commanded], 'Direct your face toward the religion, inclining to truth, and never be of those who associate others with Allah;
وَلَا تَدْعُ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَ ۖ فَإِن فَعَلْتَ فَإِنَّكَ إِذًۭا مِّنَ ٱلظَّـٰلِمِينَ ﴿١٠٦﴾
And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.'"
وَإِن يَمْسَسْكَ ٱللَّهُ بِضُرٍّۢ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَ ۖ وَإِن يُرِدْكَ بِخَيْرٍۢ فَلَا رَآدَّ لِفَضْلِهِۦ ۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنْ عِبَادِهِۦ ۚ وَهُوَ ٱلْغَفُورُ ٱلرَّحِيمُ ﴿١٠٧﴾
And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful
قُلْ يَـٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُمُ ٱلْحَقُّ مِن رَّبِّكُمْ ۖ فَمَنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَآ أَنَا۠ عَلَيْكُم بِوَكِيلٍۢ ﴿١٠٨﴾
Say, "O mankind, the truth has come to you from your Lord, so whoever is guided is only guided for [the benefit of] his soul, and whoever goes astray only goes astray [in violation] against it. And I am not over you a manager."
وَٱتَّبِعْ مَا يُوحَىٰٓ إِلَيْكَ وَٱصْبِرْ حَتَّىٰ يَحْكُمَ ٱللَّهُ ۚ وَهُوَ خَيْرُ ٱلْحَـٰكِمِينَ ﴿١٠٩﴾
And follow what is revealed to you, [O Muhammad], and be patient until Allah will judge. And He is the best of judges.