Surah Hud (هود) is a Meccan surah of the Quran with 123 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
{They mock} means they find great pleasure in mocking, to the point that it seems they are actually seeking it out.
He becomes pleased with it after a period of hardship, whether he hastens to believe that it is his original state and that it will never leave him, nor will any harm mix with it, nor will any impurity disturb its purity. He says, indicating the continuation of the hardship period by removing the preposition from the circumstance: {after hardship} i.e., severe poverty that harms his body. He did not attribute the hardship to Him, as He did with blessings, in order to teach etiquette, and said: {it will afflict him} i.e., with what his hands have earned. {He will surely say} with the lightness and rashness of recent hardship: {The evil has gone away} i.e., all that distresses me {from me}. His statement {he} refers to the human being; the meaning is that the human being. Therefore, it is a general term that includes everyone; that is, every human being {is an excessive rejoicer, boastful} i.e., he exceeds the limit in his joy and is extremely proud of others in every blessing that God has bestowed upon him. He does not possess the power to prevent himself from that. Therefore, it is connected to his statement, exempting the human being intended by the name of the genus: {except those who are patient} during times of hardship and the removal of blessings, in hope of their Lord and good expectation of Him, due to their faith, which obliges them to adhere to the Shariah {and do righteous deeds} i.e., of expressions of gratitude and actions of thanksgiving when blessings are bestowed. They are always preoccupied with their Lord, thanking and being patient. They are the ones upon whom God has completed His favor and created them in the best form. They are less than a few due to their great struggle against their souls.
And since they were people of high ambitions, not seeking wealth and treasures, and the kingdom was only desired to establish authority, and given that the Quran bears witness to its own miraculous nature through its unique composition, its brilliant wisdom, and its abundant knowledge, which makes other things unnecessary, and since every verse of the Quran clarifies the foolishness of their criticisms of the prophetic message, thereby becoming a subject of denial, it was as if it was said: Do they say this out of obstinacy, suggestion, and turning away from the miracle of the Quran? So turn away from them, for it does not harm the face of evidence. {Or do they say} - that is, repeatedly - {he invented it}? This became a point where it could be said: Yes, indeed they say that, criticizing the evidence. So what can be said to them? It was said: {Say} - that is, to them in a condescending manner - {bring forth} - Oh Arabs, for you are like me in terms of the Arabic language and speech.
Or the promised {Reality} i.e., the complete (reality), and He added to the encouragement in it by saying: {from your Lord} i.e., the One who is benevolent to you by sending it down to you. And since its being a reality is a cause that attaches hope to the faith of everyone who hears it, He said: {but most people} i.e., those who are in a state of turmoil {do not believe} that it is a reality, not because doubt can creep into it, but because of what is on their hearts from the stain (of sin) and they are inclined towards it from the punishment prepared for them by the One to whom no alteration of words is attributed, nor is injustice attributed. The intention behind this interrogation is to urge (the people) to what was urged by the interrogation in His saying: {So will you not believe} to embrace the true religion in a clear manner, (highlighting) the foolishness of the minds of those who are wavering and the weakness of their opinions. And since the disbelievers had falsely attributed to God (what they fabricated) from the religion without evidence, and what they attributed to the Prophet (peace be upon him) from fabrications, He followed it with His saying: {And who is more wrong} i.e., no one is more wrong {than the one who fabricates} i.e., intentionally concocts {a lie against God} i.e., the Greatest King. This is a place for a pronoun; if it were brought here, it would be said: they do not believe out of their wrongdoing; and {who is more wrong than them} i.e., they are the most wrong of the wrongdoers. He presented this apparent (statement) to explain what they disbelieved in, because when the ruling is attached to the description, it indicates that it is its cause. And when He clarified that they are the most wrongdoers, He followed it with their consequence by saying (as a new sentence): {Those} are the ones deserving of distance; and when the presentation (of punishment) itself is frightening, He built it for the unknown (subject), saying:
It is a concealed expression referring to their action, with {that they} being the object; Al-Farahidi said: The word originally meant "it is necessary" or "inevitable", as it is narrated from the Arabs: 'La jaram' - meaning with a damma and then sukun, and the verb - meaning with and without tashdid - they share in the sources like 'Rushd' and 'R'ad' and 'Bukhl'. Al-Jurm means 'cutting', it means there is no cutting off from this just as 'La budda' means no cutting off; it became frequently used and flowed into that until it came to mean an oath, therefore it is responded to with what an oath is responded to, one says: 'La jaram to come to you', and 'La jaram that you are standing'. So whoever opens {La jaram} looks at the origin of 'La jaram' just like we say: 'La budda that we do such and such', and 'you do', meaning 'from that you do', and 'that you do'. And whoever breaks {La jaram} then it is for the meaning of the oath that occurs in 'La jaram'. Its interpretation as 'cutting' is a view from him that the root 'Jarm' specifically revolves around 'cutting'. A more sound interpretation is that it is 'guess' or 'conjecture', looking at what the root revolves around in general - in any order - 'Jarm', 'Jamar', 'Rajam', 'Ramj', 'Mijar', and 'Marj'. He made it so because they said: 'Jaram an-Nakhl' is 'Kharsh', and 'Ajmar an-Nakhl' is also 'Kharsh', and 'Rajam' if it means 'to guess'. 'Al-Mijar' is 'al-'Aql', and 'Zan' necessitates 'Iqtidad adh-Dhihn'. And from it is 'Jamat an-Nar', and 'Al-Jurm' for the land is 'Shadid al-Jarr', and 'Zan' also necessitates 'Ijtimaa' al-Fikr. And from it is 'Al-Jamr' for 'Al-Qalbiyyah' and every similar thing in collection. And from it 'Al-Jurm' with a break, which is 'Al-Jasd', it is by looking at all of it. And the sound or loudness, it collects in it 'Al-Halq' for 'Qat'ihi. And 'Ijtiam' also necessitates 'Azamah', and from it 'Ajrama' if it means 'to become huge'.
As previously mentioned regarding the Prophet, peace be upon him, in his statement: {For I am to you a clear warner and a bearer of glad tidings} [Hud: 2], providing guidance on the narrative that has been reported to affirm the meaning of {You are only a warner} [Hud: 12]. Therefore, he explicitly stated the pain, unlike in Al-A'raf. Similarly, the Prophet, peace be upon him, was commanded to warn of the great day of punishment at the beginning of this [narrative], and both are closely related. Then, He, the Exalted, presented the response of his people in a manner that is extremely soothing and fitting for the context, saying: {Then he said}, indicating that this great advice led him to say; and since this occurred after some of them followed him, He said: {The elite}, and clarified that the argument with misguidance, after clarifying that they are the nobles, is an additional soothing element, saying: {who disbelieved}, and indicated that they are close and powerful relatives, saying: {from his people}, meaning those who are in the pinnacle of power when they attempt to undertake something. {We do not see you} as anything {except a human being} like us, {like us} in the general sense of humanity. You are not an angel, suitable for what you claim of prophethood, and this is the statement of the Brahmins, which denies the prophethood of humans absolutely, and it is the statement of those who are envious of God's favor and are blind to the clear wisdom [of God] in preventing [prophethood from being] for humans, making the deity a mere stone. Since greatness, in their view, lies in the greatness of one's followers, they said: {We do not see you} and since they denied seeing him, and the listener may ponder the meanings that occur to him, they clarified that their intention is to see those who followed him, saying: {except those who followed you},
The name of the doer (of actions) indicates that their actions are based on their dislike for it, which is firmly established and deeply rooted. It is as if he was not commanded to fight, just as our Prophet was initially commanded. This verse is related to the statement of Allah: {afaa'nt tukrihu an-nasa hatta yakunU muminIn} ({Do you then consider people to be so that if they are not believers you would kill them} {Yunus: 99}). It is possible that this is a metaphor for their stubbornness, disregarding the jihad and other matters. The prophets, peace be upon them, are commanded to debate with those who are stubborn until they are forced to acknowledge the argument. However, this does not benefit except to impose an obligation in appearance, while there is disapproval and dislike in reality. The call to the way of Allah is done with wisdom for those who are perfect, and with preaching and sermon for the hypocrites who do not oppose and have good expectations in the caller. The meaning is that the clear evidence did not benefit you due to the harshness and deviation in your nature. There remains only preaching, and it does not benefit except with good expectations. As for with dislike, advice does not benefit you. Therefore, there is no benefit in arguing except to impose an obligation, and it is not beneficial for you with dislike. Since the negation of that is general for worldly favor, and being characterized by having little of what is in one's hand is only harmful if its owner asks from others, He negated this blameworthy consequence. He said, answering their denial of favor towards him and his followers, that perhaps they will receive a worldly reward for that: {O my people}, as a way of attracting their attention, {I do not ask you} at any time {for it}, i.e., the warning, {a reward} as one who warns you of something you dislike would take from you.
This could be a reference to {the one with the apparent opinion} with respect to him, peace be upon him, as previously mentioned. Then, he explained why he refrained from doing so, by saying, emphasizing their denial of his oppression on that assumption: {If I were to do so}, I would be {one of the wrongdoers}, meaning those deeply entrenched in placing something in a wrong place. The term "treasuries" refers to storerooms for valuable goods, and the treasuries of God refer to His capabilities, as He can produce whatever He wills from them; describing them in this way is an eloquent expression. "Al-Ghayb" means the disappearance of something from perception, and it is the opposite of "ash-Shahid". When it is said "knowledge of the unseen", it means knowledge without teaching. "Al-Izdira'" means contempt, and it is an intensification of "az-Zaraya", as one says "Zaraitu 'alayhi" if one mocks him, and "Azraytu 'alayhi" if one belittles him. The origin of "al-Mulk" is "ma'lik" from "al-Awlikah", which means a message. When he had finished refuting what they had assumed in their response, which was presented with fairness, leniency, and an attempt to persuade, he began to recount their response again, saying: {They said}, a statement from those who did not find any doubts to raise or any argument to present: {O Noah, you have argued with us}, meaning you tried to mislead us and turn us away from our opinions through debate, and we tried to turn you away from your opinion in the same manner; {and you have prolonged} your debate with us, causing us to become annoyed; {our debate}, our conversation took the form of a debate. {So bring us} what you claim; it was on account of this and our frustration that we say to you: it did not turn out right.
It was said: "Do not concern yourself with their statement, for it is merely an expression of obstinacy, and they are aware of the contrary after the proofs have been established for them, which have led them to the very threshold of certainty." Therefore, do not let their statement bother you, as they utter it as a means to abandon some of the revelations; do not give in. Rather, {say} in response to their statement: {If I have fabricated it} - i.e., intentionally lied - {then upon me be my crime} - specifically, the burden and punishment of it, not you. If I were to commit a crime, it would be apparent to those with sound minds, and its reality would become manifest, thus exposing me to ridicule. Yet, you are well aware that I am far removed from such base actions, given my known noble character, elevated aspirations, good reputation, and esteemed position. This, even if I were capable of it; however, we are equal in our inability to do so. {And I am innocent} - completely exonerated - {of what you commit} - i.e., the crimes you perpetrate. My clarification and disclosure of the truth to you have absolved me of any harm resulting from your actions. The harm, if any, is solely upon you. Ponder this, as responding to them in this manner is more piercing for them than presenting another argument, for they recognize that it binds them to ignominy, given their disconnection from those with discernment. Alternatively, it could be estimated that: "Has your people, O Muhammad, become aware and recognized the ugliness of such a state, which is the state of those who obstinately oppose, and thus, out of dignity and shame, retract and refrain from behaving similarly?" {Or do they say: 'He has fabricated it'?} - i.e., intentionally lied, persistently adhering to their opposition and prolonging their distance, much like the people of Noah did.
And since everything besides the station of Majesty, Greatness, and Glory is a matter that none knows except Allah, He alluded to this by using the particle of distance, saying: {O earth, swallow down your water} meaning, draw it in without chewing or gulping, to a hidden place gradually. And He specified the swallowed water, lest it be generalized, and thus everything on its surface, such as mountains and others, would be swallowed. Therefore, He used the singular form, saying: {your water} meaning, that which renews itself on your surface for inundation, to be like nourishment for the one who eats it, which strengthens his body, and thus he is strengthened for sprouting and other benefits. And He made it her water, due to its connection to her, like the connection of the king to his property. {And O sky, withhold} meaning, cease from pouring down rain. And both of them responded quickly to the command of the King, from which nothing escapes His will. {And the water subsided} meaning, the known water, He decreed it to sink into the depths of the earth. For the transitive verb, it is said: the water subsided, and Allah made it subside, just as it is said: something was exhausted, and I exhausted it. {And the decree was fulfilled} meaning, it was finished, decided, and implemented in the destruction of those who were destroyed and the salvation of those who were saved, as the Almighty had previously decided and promised to Noah, peace be upon him. No one was able to hold it back from them, nor divert it, nor delay it for a moment or even less. Let those who are delayed from punishment praise Allah, and not say, "What holds it back?" lest they be afflicted like these or those after them. {And it settled} meaning, the ship became stable and steady {on the Judi} referring to it by name, indicating that general punishment had passed, and nothing remained but the bestowal of water, goodness, fertility, and general mercy. And it is the mountain in the vicinity, after five months. Qatada said: "It settled with them."
The spirit of life, and everything that entered with flesh, entered male and female as God commanded Noah, then God, the Exalted, closed the door on him. The flood was on the earth for forty days and forty nights, and the waters increased until they carried the ark and it rose above the earth. The waters prevailed and increased on the earth exceedingly, and the ark moved on the surface of the waters, and the waters intensified on the surface of the earth exceedingly. All the high mountains that were under the sky were submerged, and the waters rose over every mountain fifteen cubits, and every living thing on the earth perished, from birds, beasts, livestock, and all creatures that crawl on the earth, and all people and cattle. Everything that had the breath of life in it died. Noah and those with him in the ark remained. The waters prevailed on the earth for a hundred and fifty days. God mentioned Noah and all the beasts and livestock and birds that were with him in the ark. God stirred up a wind on the face of the earth, and the waters subsided, and the rains stopped. The fountains of the deep and the windows of heaven were closed, and the waters receded after a hundred and fifty days. The ark rested and stood in the seventh month on the thirteenth day of the month on the mountains of Ararat. The waters continued to recede and decrease until the tenth month. The heads of the mountains appeared on the first day of the tenth month. When it was forty days later, Noah opened the window of the ark that he had made.
And when this story was completed with a full explanation of Noah's efforts in delivering the warning without consideration for the people's acceptance or rejection, and it was clear that it was based on complete knowledge and insight into subtleties that can only be known through the All-Knowing King, it becomes clearer than the sun regarding the prophetic mission of the Messenger of God. God says, drawing attention to this: {That} refers to these extraordinary events with remarkable aspects and distant from the grasp of opponents, elevated in rank beyond the reach of those who try to attain it {is from the news of the unseen}, meaning His great news. Then He indicated that He continues to reveal such news in the present tense, saying: {We reveal it to you}, as if it were said that some people of the Book know some details of it, and He pointed out that their knowledge is a relative unknown, saying: {which you did not know} {you} and {nor your people}, even if they were people of strength in pursuing their goals and numerous, and among them were those who wrote and interacted with scholars. Since the period of their ignorance about it - although it was a general time for them - was part of the past, He included the preposition and said: {before this}, meaning from the time of My revelation to you, to prevent the assumption that you learned it from any of them, even if they knew.
When he had presented his advice to them with utmost clarity, their response was nothing but {said they}, after Hud, upon him be peace, had shown them miracles similar to which no human had believed, {O Hud}, they called him by his name, with harshness and rudeness, {you have not come to us with clear evidence}. Thus, they made it clear to every person of sound mind that they were stubbornly opposing sound reason and clear revelation. They were therefore, fabricators, just as the Arabs used to say to the Prophet, peace be upon him, after he had brought them numerous signs {why was no revelation sent down to him}.
When he had completed the construction of his argument and demolished their assertions, he took to warning them, saying that abandoning what he had come with can only be done through a sound natural disposition: {If they turn away} even if it is a slight turning away - as indicated by the omission of the letter 'tā'' - then it is for you to blame them, not me, for I have done what was upon me {for I have conveyed to you} all of it {what}
And when the story of 'Ad had come to an end in accordance with what He, the Exalted, had willed, He followed it with the story of those who came after them in time and were similar to them in their dwelling in the land of Arabia and their worship of idols; and the connection in the matter for which they were tormented is that the conveyor of the scream to the ears is the wind.
And Allah is the Guide! When the inflectional ending was allowed to be dropped in the case of Thamud, considering it as the name of the tribe's ancestor, and was also allowed to remain, considering its application to the entire tribe, the option to drop the inflectional ending was chosen, but only in the accusative case, due to its lightness.
And He said: I will not destroy it if I find forty righteous ones there. He said: Let not the Lord be provoked to anger, and I will speak; what if thirty are found there? He said: I will not destroy it if I find thirty righteous ones there. He said: I have presumed to speak to the Lord; what if twenty righteous ones are found there? He said: I will not destroy it for the sake of the twenty. He said: Let not the Lord be provoked to anger, and I will speak only this once, O Lord; what if ten righteous ones are found there? He said: I will not destroy it for the sake of the ten. Then the Lord's revelation to Abraham ended, and Abraham returned to his place.
This implies that a person may intercede on behalf of someone who is being beaten, and when the matter becomes grave, he throws himself into it, giving the impression that he did it to protect him from being beaten by himself. Its meaning is to show respect by respecting oneself. This is indicated by His statement in another verse {If you are doers} and here His statement: {So fear Allah} i.e., the greatest King in this matter that you desire {And do not humiliate me} i.e., do not cause me to fall into a situation of humiliation that involves humiliation, degradation, and shame {in my guests}. Undoubtedly, anyone with a shred of dignity in his affairs understands that piety, if it exists, prevents both actions, and that humiliation, if piety is absent, is greater in the case of daughters, as it is a permanent shame that attaches to the father. All of this is evidence that he was not doubtful that they were human and did not cross his mind that they were angels. This is a warning to disbelievers that they will not benefit from the descent of angels except for the righteous and guided individual who follows the truth. Then, he strongly criticized their state, saying that none of them is righteous, urging them to give up their evil ways and follow the path of guidance. He said: {Is there not among you a man} i.e., one who has complete manliness {of sound judgment} i.e., complete in judgment, to prevent you from this ugliness. However, there was no one like that among them. Instead, {they said, "We have already known"} i.e., O Lot, we are speaking the truth, not skirting around what I hinted at {what we have no right} i.e., a legitimate interest, and they did not intend by it the opposite of falsehood, as daughters and guests are equal in their denial of legitimate rights over them. They emphasized what they have, teaching (or informing).
"And We sent down upon them" {سافلها وأمطرنا عليها} - that is, upon their cities, after We had turned the land upside down for their sake; and it will come in Surah Al-Hijr, the secret of using the pronoun "her" here instead of "them". {حجارة من سجيل} - that is, stones sent down from a place that is extremely high, {منضود} - piled up with stones that are stacked on top of each other, and are {مسومة} - marked with signs that indicate they are prepared for punishment. The term "sima" and "summa" refer to a sign or mark made on an animal to distinguish it, and {حجارة من طين} [الذاريات: ٣٣] - and that is because the stones originate from clay, which Allah makes capable of turning into stone through the medium of water, just as He makes it capable of transforming into metal, such as gold, silver, iron, and others. Then He emphasized it with {عند ربك}, and used the term "Lord" to indicate His abundant kindness and mercy; and that He only commanded His Prophet (peace be upon him) to warn and take care of his Ummah, which He made the best of nations and will make the majority of nations, and He will not destroy them as He destroyed them. The term "sijjil" - regardless of its arrangement - revolves around elevation, from "jalis" which means to rise above the lower land, which is "najd"; and it implies thickness and elevation; and from thickness, "jalis" refers to the thickest part of the land and the strongest camel; and elevation implies directing and throwing; and "sijjil" refers to a large bucket, usually accompanied by another, and whenever one descends, the other rises; and it comes in the sense of "musahalah" which means competition and boasting.
And [addressing his people] he said, "O my people, {fulfill the measure and weight} with justice." He emphasized this by saying "with justice" {by the standard}, meaning the right and fair standard. Thus, fulfillment [of measure and weight] is commanded repeatedly in these two phrases, emphasizing it, insisting on it, and demonstrating its general benefit and comprehensive blessing. By doing so, any doubt about exaggeration is eliminated to the utmost. It has been previously mentioned in {Surat Al-An'am} and will be discussed later in this surah at {not diminished}, that something can be metaphorically referred to by what is close to it. He then reinforced it by generalizing the prohibition of all forms of reduction, whether through cheating or other means, in all types of wealth, saying: "{and do not cheat people out of their things}". He then explained that their actions are a result of impulsive behavior without careful consideration, as they do not stem from a divine law. Such actions begin with foolishness and end with corruption, saying: "{and do not spread corruption on earth}" while being unmindful and unreflective of your actions, {as corruptors}. This serves as an invitation to prioritize contemplation and deliberation before taking any action. The root of "to roam" generally connotes searching without insight, much like the ease with which one traverses smooth, flat land.
In Surah Ar-Ra'd, God willing, the meaning of the verse at that point is: As for what you are afflicted with in terms of obligatory prayers: those that are tangible and have pillars, and those that are intangible, such as supplication and seeking forgiveness, and all acts of righteousness that lead to various forms of connection and prevent all disconnection - which command you to openly sever ties with our parents, assuming their presence and witnessing what we do that contradicts their objectives, and by not increasing our wealth, which, along with contradicting the actions of the parents, is considered extravagance, and that is considered foolishness. Their doubts revolved around blindly following their parents and concealing them from error, assuming that their actions might have a justification that was hidden from them. They also assumed wastefulness with regard to wealth. Thus, by invoking us to do either of these two things, you would then be calling to what is contrary to what you are already engaged in. {If so}, you {alone} would be {patient} in accepting what causes their discontent {and} {guided} in squandering wealth. They claim that this, as they suppose, strips him of all attributes that distinguish him from them, namely these two exceedingly noble qualities, which, in their foolish imagination, are proof against him. They intended thereby to ascribe to him foolishness and deviation in a way of mockery. When they accused him of disconnection and foolishness, He began to refute what they said, disclaiming the accusations against him, and responded in a manner that addressed their query, as if someone had asked: What did He respond to them with? It was said:
Their state and the strength of their grasp and the consequence of their actions {is not far from you}, meaning it is not distant in time or place, so you are more deserving of recalling their state as a lesson. The explanation of "جرم" as "حمل" (to carry or to bear) is given because Ibn al-Qat'a reported that it is said: "جرمت الرجل" means "to carry someone to something". Ar-Rummani attributed this interpretation to Al-Hasan and Qatada. It is also possible to interpret it based on the meaning of "قطع" (to cut off), meaning: do not let my disagreement with you cut you off from following what I call you to, lest it befalls you. Ar-Rummani also suggested this interpretation. After warning them, He followed it with an encouragement, indicating that if they do not rush to repentance, punishment will rush to them. He said: {And seek forgiveness from your Lord}, meaning ask for the covering of your Lord's mercy towards you. He pointed to the magnitude of repentance with a tool of delay, saying: {Then turn to Him}, then He explained it, encouraging them to turn to Him, saying: {Indeed, my Lord} meaning He who is exclusively mine, as you see, in terms of kindness in this life and the next {is Merciful and Loving}, meaning He is extreme in His generosity to those who turn to Him, preserving for them what brings Him satisfaction, and He is extreme in His affection towards them. He did not start with begging and supplication, as is His custom, saying: "O my people", indicating that there is no time left for safety from the punishment to engage in supplication. Perhaps the matter is more urgent than that. So, seek His forgiveness by making it your goal, then reach it through repentance. Therefore, "then" is on the door of arrangement in order, but the delay is considered in terms of the greatness of the repentance's status and its high rank.
He is not neglectful of anything. When He concluded the verse with a threat, making it clear that the threat was not something to be taken lightly, He followed it with what confirms that He will not abandon any of His actions, which they are accustomed to. He increased the threat, saying: {O my people, do what you will} i.e., put into action everything you desire, being arrogant and exalted {on your position} i.e., your current state, which enables you to act {I am also working} on what my position demands, i.e., a state that enables me to work, and I will not stop doing what I am doing, whether it is warning those who disbelieve, giving good tidings to those who believe, or taking on every obligation that my Lord has imposed on me. I am not intimidated by you, nor am I afraid of you, nor do I seek your approval, nor do I rely on anyone else. Since their persistence in their actions is a cause for the occurrence of the threatened punishment, and the occurrence of the punishment is a cause for knowledge of who will be humiliated - for whoever knows which of these two matters is intended - He mentioned it after this threat. It is good to omit the "fā" from His statement: {You will know*} i.e., with a promise that will not be broken, even if its time is delayed. The verse is presented as a response to someone who might say: What is intended by this command to work, which was previously emphasized in the prohibition? It has already been explained in the story of Noah, peace be upon him. A better explanation is that when they said {We do not see that you are following much of what you say}, He refuted them. In response to the question of what would happen if they worked and He also worked, this is a subtle connection, indicating the estimation of the question. If the "fā" were mentioned, it would be...
Among them {was the command of Pharaoh}, meaning everything they understood from him that he loved and commanded them to do. The lowly people followed them, and they all agreed to oppose (the Prophet) except for whoever Allah willed. {And what} - and the situation is that {Pharaoh did not guide*} (i.e., did not follow a sound or right path), despite the fact that this refutation, after mentioning Thamud, serves as a reminder of the signs of the camel and the staff {as mentioned earlier}, indicating the power of resurrection, which is a source of fear for every disbeliever, just as it was also one of the benefits of following the story of Abraham with the story of Salih, peace be upon them. Here, (the Quran) limited itself to mentioning Pharaoh and his people because the purpose of these stories, as previously mentioned, is to strengthen (the believers) in their struggle by conveying the warning, even if the conveyors are strongly disliked and few in number are willing to follow. The storyteller should not hold back out of fear of their persistence or their turning away, nor out of hope for their acceptance or the abundance of their believers. This is the state of the people of Pharaoh. As for the Israelites, they initially hesitated only out of fear of Pharaoh, then they all agreed to follow (Moses), and later on, they became a small group who would change (their ways), not out of dislike for the warning, but for other reasons and wonders of divine decree, as mentioned in their stories. The term "al-Mala'" refers to the nobles whose presence fills the hearts with awe; "al-Ittiba'" means following, where the second person seeks to emulate the actions of the first person in any direction, possibly out of dislike, contrary to obedience. The term "al-Amr" refers to an obligation in the form of "do," which implies a general intention to do the commanded act, though it may not necessarily imply a desire to comply with the specific act.
This meaning is emphasized by the term "news" (naba') because it refers to a matter of great importance, hence the term "prophet" (nabi) is derived from it. The use of the present tense in {we will recount it to you} indicates that just as we have recounted it to you in this context for the aforementioned purpose, we will also recount it to you for other purposes in various aspects of rhetoric and different discourses of wisdom, as you will see when it is recounted; then He alluded - by what He reported about its destruction, with His saying: {some of it still stands and some has been harvested*} - that just as you heard what we recounted to you about its affair, and you perceived it with your heart, you will see it with your eyes by witnessing its buildings and traces, some of which are still standing and others have been harvested, meaning destroyed, and only some of its walls remain. When there was, in what preceded in this surah, a severe threat and a great warning for those who have insight, He explicitly stated to the two obstinates that the reason for their punishment is indeed their injustice, so He said, connecting in a way that it could be said: We did this to them and informed you about it: {and We did not wrong them} in any of it {but they wronged themselves} and relied on their equals, turning away from our side, feeling safe from our punishment, so We seized them; {therefore} meaning, as a result of their reliance on other than Us, {it did not benefit them} in any way {their gods} whom they used to invoke. He described their previous state, saying: {whom they used to invoke} meaning they invoked them and continued to invoke them until they were seized; and He described the lowliness of their status, saying: {other than God} meaning, other than Him who has all.
They have a well-known gathering place, and "ta'ajjal al-qaum" means they gather. "Jaal as-soof" refers to gathering it, and "al-laj'a" and "al-milja'" refer to a refuge and a place of seeking shelter. The frog takes it as a refuge from water, and the hyena's den is its place of seeking shelter and its neighbor, which is why it is called "Umm 'Amir". "Ji'al" - like "farah" - means to climb, as if it were likened to her walk because she is called "al-'arja'". The term "ajal" - like "qanb" and "qabr" - is mentioned for the sake of mentioning the aurochs, to signify its protection with its horns. "Ajal" - with a closed vowel sound - refers to a gathering of clay placed around a palm tree. "Al-ma'wajil" refers to a basin where water is stored, and a place where water collects in general. To "ajal" something means to gather it. From examining what is necessary within a specified period: one strives for the sake of his family; to make a living, gather, bring, and scheme. It has become clear that what is intended by "ajal" here is a specified time. When it is as if it were said: "O, I wish I knew what the state of people would be when that specified time comes, and there are in it the tyrants, leaders, people of grandeur, and nobles!" It is answered by saying: {yawn ya'ti} - that is, that specified time; they will not be able to evade, nor even utter a word. Ibn 'Amer, 'Asim, and Hamza deleted the "y" in "ya'ti", taking refuge in the broken vowel sound, as is commonly used in the language of Hudayl. That was an indication that the severity of its horror prevents the people in that place from speaking at all, for a period of one-third, then they are allowed to speak in the other third, as indicated by the deleted word and the exception. The usual custom is that what is exempted is less than what is excepted from. {La tukallim} - even if it were a little speech, as indicated by the deletion of the "t" - {nafs} from all of creation on that day.
And transgression (ṭughyān) means exceeding the limit in disobedience. Al-ghā'iṭ and al-ghayṭ refer to a low-lying area of land, because when the land is like that and its soil is good, it remains irrigated, and what grows in it rises and becomes lush, thus exceeding the limit in that regard. From this is derived al-ghawṭah, a place in Syria with abundant water and trees.
Among the best of them (the people of the past), and an explanation of this will come, God willing, at {and We placed between them a barrier} {They (the righteous) forbid (others)}; that is, they reiterate the prohibition at all times, indicating the abundance of corruptors. {from corruption} which occurs {in the land}. The "Lamma" here, as in Yunus, is either reproachful or inquiring, as Ar-Ramani allowed, or it could be exclusivist as Az-Zamakhshari stated. It is addressed to the listener, not the one being destroyed. Since the verse includes the destruction of those who condone corruption, it contains a stronger encouragement for others to enjoin good and forbid evil and a more complete threat to deter them from doing similar actions that brought upon them multiplied punishment. The immediate following of this verse by the verse on patience indicates that patience in enjoining good and forbidding evil is at its highest. The verse is related to {You are only a warner}. Since the three meanings include negation, the meaning is: there was not one who does that (forbids corruption), therefore, the exception in {except a few} of the righteous {of whom We saved} is connected. It appears that "min" is explanatory; that is, they are those whom We saved, for they forbade corruption. The phrase "We saved" is used because it indicates good that leads to forbidding corruption, unlike "We delivered," which indicates gradualism and completion in deliverance. If the latter were used, the meaning would be corrupted. {And followed} the majority, who are {those who wronged themselves}.
Rather, it is part of their nature, that is, when He created them with incapacity and bestowed upon them intellects along with the establishment of evidence, it was a preparatory factor for worship. So, they are as if they were created only for it, meaning they were not created except to recognize the efficacy of My decrees and dispensations regarding them, and thus they worship, that is, they submit to Me. whoever among them is obedient, then he is a worshipper in reality, and whoever is disobedient is a worshipper metaphorically, that is, submitted to the command due to its inevitable effect on him and his inability to resist, as He said: {And to Allah, all creatures in the heavens and earth do bow down, willingly or unwillingly} {13:15}. It has become clear that creating them for worship alone is contrary to creating them for mutual rivalry, for their actions in accordance with His decree, even if in disagreement, are considered worship and prostration linguistically. This implies that all are servants of Allah. Alternatively, the reference is to the assembly of those who agree and disagree to demonstrate His favor towards those He supports and His justice in those He forsakes. When this disagreement became a cause of disbelief, for which He sent His messengers to fight, it might have been assumed that it occurred without His will. So, He clarified that it is only by His will, and there can be no objection to Him, saying: {They hastened} {23:56}, that is, they hastened towards what they were created for, turning away from His commands, and their intellects did not benefit them. At that point, {the word of your Lord} {23:56}, that is, what He has decreed for you, which is a favor to you by granting victory over your enemies, which was predetermined in eternity, was fulfilled, namely, {By My might I will surely fill Hell}
The apparent meaning is that to Him alone does the entire affair belong, both apparent and hidden {and to Him} exclusively {is the return} after it had appeared to the ignorant that it had exited from Him. The return refers to a thing going back to where it initially started. {The entire affair} in this world is shrouded in confusion and ambiguity, while in the hereafter, it will be clear and manifest. He is the one who encompasses all matters, just as He is the one who encompasses all knowledge. Therefore, it is inevitable that your affair and the affair of your enemies will return to Him, meaning that He will deal with them in a manner befitting one who has authority over them, rewarding the good doer for his good deeds and punishing the evil doer for his evil deeds. This is why, having attributed all affairs to Him, He says: {Therefore worship Him} exclusively, without any partners {and put your trust} in Him, relying on Him in all your affairs {for He is the Strong, the Firm}. By placing the command to worship Him before the command to put trust in Him, He has drawn attention to the fact that it is only the worshipper who will benefit. And since it is common for people to be heedless, He exonerated Himself from such a trait, saying: {And your Lord} - the one who has been gracious to you by encompassing all His actions with mercy and justice - {is not heedless of what you do} - a statement that serves as both a warning and a call to action. There is no threat more effective than the knowledge that one's actions are being taken into account. This is precisely the import of His statement: {A Book whose verses are well-refined, then elaborated, from One who is All-Wise, All-Knowing. That you worship none but God. I am to you a warner and a bearer of glad tidings} [Hud 1-2].
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الٓر ۚ كِتَـٰبٌ أُحْكِمَتْ ءَايَـٰتُهُۥ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ ﴿١﴾
Alif, Lam, Ra. [This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise and Acquainted.
أَلَّا تَعْبُدُوٓا۟ إِلَّا ٱللَّهَ ۚ إِنَّنِى لَكُم مِّنْهُ نَذِيرٌۭ وَبَشِيرٌۭ ﴿٢﴾
[Through a messenger, saying], "Do not worship except Allah. Indeed, I am to you from Him a warner and a bringer of good tidings,"
وَأَنِ ٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ يُمَتِّعْكُم مَّتَـٰعًا حَسَنًا إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى وَيُؤْتِ كُلَّ ذِى فَضْلٍۢ فَضْلَهُۥ ۖ وَإِن تَوَلَّوْا۟ فَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍۢ كَبِيرٍ ﴿٣﴾
And [saying], "Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision for a specified term and give every doer of favor his favor. But if you turn away, then indeed, I fear for you the punishment of a great Day.
إِلَى ٱللَّهِ مَرْجِعُكُمْ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ ﴿٤﴾
To Allah is your return, and He is over all things competent."
أَلَآ إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا۟ مِنْهُ ۚ أَلَا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ۚ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ ﴿٥﴾
Unquestionably, they the disbelievers turn away their breasts to hide themselves from Him. Unquestionably, [even] when they cover themselves in their clothing, Allah knows what they conceal and what they declare. Indeed, He is Knowing of that within the breasts.
۞ وَمَا مِن دَآبَّةٍۢ فِى ٱلْأَرْضِ إِلَّا عَلَى ٱللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّۭ فِى كِتَـٰبٍۢ مُّبِينٍۢ ﴿٦﴾
And there is no creature on earth but that upon Allah is its provision, and He knows its place of dwelling and place of storage. All is in a clear register.
وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍۢ وَكَانَ عَرْشُهُۥ عَلَى ٱلْمَآءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًۭا ۗ وَلَئِن قُلْتَ إِنَّكُم مَّبْعُوثُونَ مِنۢ بَعْدِ ٱلْمَوْتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَـٰذَآ إِلَّا سِحْرٌۭ مُّبِينٌۭ ﴿٧﴾
And it is He who created the heavens and the earth in six days - and His Throne had been upon water - that He might test you as to which of you is best in deed. But if you say, "Indeed, you are resurrected after death," those who disbelieve will surely say, "This is not but obvious magic."
وَلَئِنْ أَخَّرْنَا عَنْهُمُ ٱلْعَذَابَ إِلَىٰٓ أُمَّةٍۢ مَّعْدُودَةٍۢ لَّيَقُولُنَّ مَا يَحْبِسُهُۥٓ ۗ أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ ﴿٨﴾
And if We hold back from them the punishment for a limited time, they will surely say, "What detains it?" Unquestionably, on the Day it comes to them, it will not be averted from them, and they will be enveloped by what they used to ridicule.
وَلَئِنْ أَذَقْنَا ٱلْإِنسَـٰنَ مِنَّا رَحْمَةًۭ ثُمَّ نَزَعْنَـٰهَا مِنْهُ إِنَّهُۥ لَيَـُٔوسٌۭ كَفُورٌۭ ﴿٩﴾
And if We give man a taste of mercy from Us and then We withdraw it from him, indeed, he is despairing and ungrateful.
وَلَئِنْ أَذَقْنَـٰهُ نَعْمَآءَ بَعْدَ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ ٱلسَّيِّـَٔاتُ عَنِّىٓ ۚ إِنَّهُۥ لَفَرِحٌۭ فَخُورٌ ﴿١٠﴾
But if We give him a taste of favor after hardship has touched him, he will surely say, "Bad times have left me." Indeed, he is exultant and boastful -
إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ أُو۟لَـٰٓئِكَ لَهُم مَّغْفِرَةٌۭ وَأَجْرٌۭ كَبِيرٌۭ ﴿١١﴾
Except for those who are patient and do righteous deeds; those will have forgiveness and great reward.
فَلَعَلَّكَ تَارِكٌۢ بَعْضَ مَا يُوحَىٰٓ إِلَيْكَ وَضَآئِقٌۢ بِهِۦ صَدْرُكَ أَن يَقُولُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ كَنزٌ أَوْ جَآءَ مَعَهُۥ مَلَكٌ ۚ إِنَّمَآ أَنتَ نَذِيرٌۭ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ وَكِيلٌ ﴿١٢﴾
Then would you possibly leave [out] some of what is revealed to you, or is your breast constrained by it because they say, "Why has there not been sent down to him a treasure or come with him an angel?" But you are only a warner. And Allah is Disposer of all things.
أَمْ يَقُولُونَ ٱفْتَرَىٰهُ ۖ قُلْ فَأْتُوا۟ بِعَشْرِ سُوَرٍۢ مِّثْلِهِۦ مُفْتَرَيَـٰتٍۢ وَٱدْعُوا۟ مَنِ ٱسْتَطَعْتُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَـٰدِقِينَ ﴿١٣﴾
Or do they say, "He invented it"? Say, "Then bring ten surahs like it that have been invented and call upon [for assistance] whomever you can besides Allah, if you should be truthful."
فَإِلَّمْ يَسْتَجِيبُوا۟ لَكُمْ فَٱعْلَمُوٓا۟ أَنَّمَآ أُنزِلَ بِعِلْمِ ٱللَّهِ وَأَن لَّآ إِلَـٰهَ إِلَّا هُوَ ۖ فَهَلْ أَنتُم مُّسْلِمُونَ ﴿١٤﴾
And if they do not respond to you - then know that the Qur'an was revealed with the knowledge of Allah and that there is no deity except Him. Then, would you [not] be Muslims?
مَن كَانَ يُرِيدُ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَـٰلَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ ﴿١٥﴾
Whoever desires the life of this world and its adornments - We fully repay them for their deeds therein, and they therein will not be deprived.
أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَيْسَ لَهُمْ فِى ٱلْـَٔاخِرَةِ إِلَّا ٱلنَّارُ ۖ وَحَبِطَ مَا صَنَعُوا۟ فِيهَا وَبَـٰطِلٌۭ مَّا كَانُوا۟ يَعْمَلُونَ ﴿١٦﴾
Those are the ones for whom there is not in the Hereafter but the Fire. And lost is what they did therein, and worthless is what they used to do.
أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍۢ مِّن رَّبِّهِۦ وَيَتْلُوهُ شَاهِدٌۭ مِّنْهُ وَمِن قَبْلِهِۦ كِتَـٰبُ مُوسَىٰٓ إِمَامًۭا وَرَحْمَةً ۚ أُو۟لَـٰٓئِكَ يُؤْمِنُونَ بِهِۦ ۚ وَمَن يَكْفُرْ بِهِۦ مِنَ ٱلْأَحْزَابِ فَٱلنَّارُ مَوْعِدُهُۥ ۚ فَلَا تَكُ فِى مِرْيَةٍۢ مِّنْهُ ۚ إِنَّهُ ٱلْحَقُّ مِن رَّبِّكَ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يُؤْمِنُونَ ﴿١٧﴾
So is one who [stands] upon a clear evidence from his Lord [like the aforementioned]? And a witness from Him follows it, and before it was the Scripture of Moses to lead and as mercy. Those [believers in the former revelations] believe in the Qur'an. But whoever disbelieves in it from the [various] factions - the Fire is his promised destination. So be not in doubt about it. Indeed, it is the truth from your Lord, but most of the people do not believe.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا ۚ أُو۟لَـٰٓئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ ٱلْأَشْهَـٰدُ هَـٰٓؤُلَآءِ ٱلَّذِينَ كَذَبُوا۟ عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ ٱللَّهِ عَلَى ٱلظَّـٰلِمِينَ ﴿١٨﴾
And who is more unjust than he who invents a lie about Allah? Those will be presented before their Lord, and the witnesses will say, "These are the ones who lied against their Lord." Unquestionably, the curse of Allah is upon the wrongdoers.
ٱلَّذِينَ يَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبْغُونَهَا عِوَجًۭا وَهُم بِٱلْـَٔاخِرَةِ هُمْ كَـٰفِرُونَ ﴿١٩﴾
Who averted [people] from the way of Allah and sought to make it [seem] deviant while they, concerning the Hereafter, were disbelievers.
أُو۟لَـٰٓئِكَ لَمْ يَكُونُوا۟ مُعْجِزِينَ فِى ٱلْأَرْضِ وَمَا كَانَ لَهُم مِّن دُونِ ٱللَّهِ مِنْ أَوْلِيَآءَ ۘ يُضَـٰعَفُ لَهُمُ ٱلْعَذَابُ ۚ مَا كَانُوا۟ يَسْتَطِيعُونَ ٱلسَّمْعَ وَمَا كَانُوا۟ يُبْصِرُونَ ﴿٢٠﴾
Those were not causing failure [to Allah] on earth, nor did they have besides Allah any protectors. For them the punishment will be multiplied. They were not able to hear, nor did they see.
أُو۟لَـٰٓئِكَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ ﴿٢١﴾
Those are the ones who will have lost themselves, and lost from them is what they used to invent.
لَا جَرَمَ أَنَّهُمْ فِى ٱلْـَٔاخِرَةِ هُمُ ٱلْأَخْسَرُونَ ﴿٢٢﴾
Assuredly, it is they in the Hereafter who will be the greatest losers.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَأَخْبَتُوٓا۟ إِلَىٰ رَبِّهِمْ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَنَّةِ ۖ هُمْ فِيهَا خَـٰلِدُونَ ﴿٢٣﴾
Indeed, they who have believed and done righteous deeds and humbled themselves to their Lord - those are the companions of Paradise; they will abide eternally therein.
۞ مَثَلُ ٱلْفَرِيقَيْنِ كَٱلْأَعْمَىٰ وَٱلْأَصَمِّ وَٱلْبَصِيرِ وَٱلسَّمِيعِ ۚ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ أَفَلَا تَذَكَّرُونَ ﴿٢٤﴾
The example of the two parties is like the blind and deaf, and the seeing and hearing. Are they equal in comparison? Then, will you not remember?
وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦٓ إِنِّى لَكُمْ نَذِيرٌۭ مُّبِينٌ ﴿٢٥﴾
And We had certainly sent Noah to his people, [saying], "Indeed, I am to you a clear warner
أَن لَّا تَعْبُدُوٓا۟ إِلَّا ٱللَّهَ ۖ إِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ أَلِيمٍۢ ﴿٢٦﴾
That you not worship except Allah. Indeed, I fear for you the punishment of a painful day."
فَقَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ مَا نَرَىٰكَ إِلَّا بَشَرًۭا مِّثْلَنَا وَمَا نَرَىٰكَ ٱتَّبَعَكَ إِلَّا ٱلَّذِينَ هُمْ أَرَاذِلُنَا بَادِىَ ٱلرَّأْىِ وَمَا نَرَىٰ لَكُمْ عَلَيْنَا مِن فَضْلٍۭ بَلْ نَظُنُّكُمْ كَـٰذِبِينَ ﴿٢٧﴾
So the eminent among those who disbelieved from his people said, "We do not see you but as a man like ourselves, and we do not see you followed except by those who are the lowest of us [and] at first suggestion. And we do not see in you over us any merit; rather, we think you are liars."
قَالَ يَـٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍۢ مِّن رَّبِّى وَءَاتَىٰنِى رَحْمَةًۭ مِّنْ عِندِهِۦ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنتُمْ لَهَا كَـٰرِهُونَ ﴿٢٨﴾
He said, "O my people have you considered: if I should be upon clear evidence from my Lord while He has given me mercy from Himself but it has been made unapparent to you, should we force it upon you while you are averse to it?
وَيَـٰقَوْمِ لَآ أَسْـَٔلُكُمْ عَلَيْهِ مَالًا ۖ إِنْ أَجْرِىَ إِلَّا عَلَى ٱللَّهِ ۚ وَمَآ أَنَا۠ بِطَارِدِ ٱلَّذِينَ ءَامَنُوٓا۟ ۚ إِنَّهُم مُّلَـٰقُوا۟ رَبِّهِمْ وَلَـٰكِنِّىٓ أَرَىٰكُمْ قَوْمًۭا تَجْهَلُونَ ﴿٢٩﴾
And O my people, I ask not of you for it any wealth. My reward is not but from Allah. And I am not one to drive away those who have believed. Indeed, they will meet their Lord, but I see that you are a people behaving ignorantly.
وَيَـٰقَوْمِ مَن يَنصُرُنِى مِنَ ٱللَّهِ إِن طَرَدتُّهُمْ ۚ أَفَلَا تَذَكَّرُونَ ﴿٣٠﴾
And O my people, who would protect me from Allah if I drove them away? Then will you not be reminded?
وَلَآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ وَلَآ أَعْلَمُ ٱلْغَيْبَ وَلَآ أَقُولُ إِنِّى مَلَكٌۭ وَلَآ أَقُولُ لِلَّذِينَ تَزْدَرِىٓ أَعْيُنُكُمْ لَن يُؤْتِيَهُمُ ٱللَّهُ خَيْرًا ۖ ٱللَّهُ أَعْلَمُ بِمَا فِىٓ أَنفُسِهِمْ ۖ إِنِّىٓ إِذًۭا لَّمِنَ ٱلظَّـٰلِمِينَ ﴿٣١﴾
And I do not tell you that I have the depositories [containing the provision] of Allah or that I know the unseen, nor do I tell you that I am an angel, nor do I say of those upon whom your eyes look down that Allah will never grant them any good. Allah is most knowing of what is within their souls. Indeed, I would then be among the wrongdoers."
قَالُوا۟ يَـٰنُوحُ قَدْ جَـٰدَلْتَنَا فَأَكْثَرْتَ جِدَٰلَنَا فَأْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ ﴿٣٢﴾
They said, "O Noah, you have disputed us and been frequent in dispute of us. So bring us what you threaten us, if you should be of the truthful."
قَالَ إِنَّمَا يَأْتِيكُم بِهِ ٱللَّهُ إِن شَآءَ وَمَآ أَنتُم بِمُعْجِزِينَ ﴿٣٣﴾
He said, "Allah will only bring it to you if He wills, and you will not cause [Him] failure.
وَلَا يَنفَعُكُمْ نُصْحِىٓ إِنْ أَرَدتُّ أَنْ أَنصَحَ لَكُمْ إِن كَانَ ٱللَّهُ يُرِيدُ أَن يُغْوِيَكُمْ ۚ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ ﴿٣٤﴾
And my advice will not benefit you - although I wished to advise you - If Allah should intend to put you in error. He is your Lord, and to Him you will be returned."
أَمْ يَقُولُونَ ٱفْتَرَىٰهُ ۖ قُلْ إِنِ ٱفْتَرَيْتُهُۥ فَعَلَىَّ إِجْرَامِى وَأَنَا۠ بَرِىٓءٌۭ مِّمَّا تُجْرِمُونَ ﴿٣٥﴾
Or do they say [about Prophet Muhammad], "He invented it"? Say, "If I have invented it, then upon me is [the consequence of] my crime; but I am innocent of what [crimes] you commit."
وَأُوحِىَ إِلَىٰ نُوحٍ أَنَّهُۥ لَن يُؤْمِنَ مِن قَوْمِكَ إِلَّا مَن قَدْ ءَامَنَ فَلَا تَبْتَئِسْ بِمَا كَانُوا۟ يَفْعَلُونَ ﴿٣٦﴾
And it was revealed to Noah that, "No one will believe from your people except those who have already believed, so do not be distressed by what they have been doing.
وَٱصْنَعِ ٱلْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا وَلَا تُخَـٰطِبْنِى فِى ٱلَّذِينَ ظَلَمُوٓا۟ ۚ إِنَّهُم مُّغْرَقُونَ ﴿٣٧﴾
And construct the ship under Our observation and Our inspiration and do not address Me concerning those who have wronged; indeed, they are [to be] drowned."
وَيَصْنَعُ ٱلْفُلْكَ وَكُلَّمَا مَرَّ عَلَيْهِ مَلَأٌۭ مِّن قَوْمِهِۦ سَخِرُوا۟ مِنْهُ ۚ قَالَ إِن تَسْخَرُوا۟ مِنَّا فَإِنَّا نَسْخَرُ مِنكُمْ كَمَا تَسْخَرُونَ ﴿٣٨﴾
And he constructed the ship, and whenever an assembly of the eminent of his people passed by him, they ridiculed him. He said, "If you ridicule us, then we will ridicule you just as you ridicule.
فَسَوْفَ تَعْلَمُونَ مَن يَأْتِيهِ عَذَابٌۭ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌۭ مُّقِيمٌ ﴿٣٩﴾
And you are going to know who will get a punishment that will disgrace him [on earth] and upon whom will descend an enduring punishment [in the Hereafter]."
حَتَّىٰٓ إِذَا جَآءَ أَمْرُنَا وَفَارَ ٱلتَّنُّورُ قُلْنَا ٱحْمِلْ فِيهَا مِن كُلٍّۢ زَوْجَيْنِ ٱثْنَيْنِ وَأَهْلَكَ إِلَّا مَن سَبَقَ عَلَيْهِ ٱلْقَوْلُ وَمَنْ ءَامَنَ ۚ وَمَآ ءَامَنَ مَعَهُۥٓ إِلَّا قَلِيلٌۭ ﴿٤٠﴾
[So it was], until when Our command came and the oven overflowed, We said, "Load upon the ship of each [creature] two mates and your family, except those about whom the word has preceded, and [include] whoever has believed." But none had believed with him, except a few.
۞ وَقَالَ ٱرْكَبُوا۟ فِيهَا بِسْمِ ٱللَّهِ مَجْر۪ىٰهَا وَمُرْسَىٰهَآ ۚ إِنَّ رَبِّى لَغَفُورٌۭ رَّحِيمٌۭ ﴿٤١﴾
And [Noah] said, "Embark therein; in the name of Allah is its course and its anchorage. Indeed, my Lord is Forgiving and Merciful."
وَهِىَ تَجْرِى بِهِمْ فِى مَوْجٍۢ كَٱلْجِبَالِ وَنَادَىٰ نُوحٌ ٱبْنَهُۥ وَكَانَ فِى مَعْزِلٍۢ يَـٰبُنَىَّ ٱرْكَب مَّعَنَا وَلَا تَكُن مَّعَ ٱلْكَـٰفِرِينَ ﴿٤٢﴾
And it sailed with them through waves like mountains, and Noah called to his son who was apart [from them], "O my son, come aboard with us and be not with the disbelievers."
قَالَ سَـَٔاوِىٓ إِلَىٰ جَبَلٍۢ يَعْصِمُنِى مِنَ ٱلْمَآءِ ۚ قَالَ لَا عَاصِمَ ٱلْيَوْمَ مِنْ أَمْرِ ٱللَّهِ إِلَّا مَن رَّحِمَ ۚ وَحَالَ بَيْنَهُمَا ٱلْمَوْجُ فَكَانَ مِنَ ٱلْمُغْرَقِينَ ﴿٤٣﴾
[But] he said, "I will take refuge on a mountain to protect me from the water." [Noah] said, "There is no protector today from the decree of Allah, except for whom He gives mercy." And the waves came between them, and he was among the drowned.
وَقِيلَ يَـٰٓأَرْضُ ٱبْلَعِى مَآءَكِ وَيَـٰسَمَآءُ أَقْلِعِى وَغِيضَ ٱلْمَآءُ وَقُضِىَ ٱلْأَمْرُ وَٱسْتَوَتْ عَلَى ٱلْجُودِىِّ ۖ وَقِيلَ بُعْدًۭا لِّلْقَوْمِ ٱلظَّـٰلِمِينَ ﴿٤٤﴾
And it was said, "O earth, swallow your water, and O sky, withhold [your rain]." And the water subsided, and the matter was accomplished, and the ship came to rest on the [mountain of] Judiyy. And it was said, "Away with the wrongdoing people."
وَنَادَىٰ نُوحٌۭ رَّبَّهُۥ فَقَالَ رَبِّ إِنَّ ٱبْنِى مِنْ أَهْلِى وَإِنَّ وَعْدَكَ ٱلْحَقُّ وَأَنتَ أَحْكَمُ ٱلْحَـٰكِمِينَ ﴿٤٥﴾
And Noah called to his Lord and said, "My Lord, indeed my son is of my family; and indeed, Your promise is true; and You are the most just of judges!"
قَالَ يَـٰنُوحُ إِنَّهُۥ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُۥ عَمَلٌ غَيْرُ صَـٰلِحٍۢ ۖ فَلَا تَسْـَٔلْنِ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ ۖ إِنِّىٓ أَعِظُكَ أَن تَكُونَ مِنَ ٱلْجَـٰهِلِينَ ﴿٤٦﴾
He said, "O Noah, indeed he is not of your family; indeed, he is [one whose] work was other than righteous, so ask Me not for that about which you have no knowledge. Indeed, I advise you, lest you be among the ignorant."
قَالَ رَبِّ إِنِّىٓ أَعُوذُ بِكَ أَنْ أَسْـَٔلَكَ مَا لَيْسَ لِى بِهِۦ عِلْمٌۭ ۖ وَإِلَّا تَغْفِرْ لِى وَتَرْحَمْنِىٓ أَكُن مِّنَ ٱلْخَـٰسِرِينَ ﴿٤٧﴾
[Noah] said, "My Lord, I seek refuge in You from asking that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers."
قِيلَ يَـٰنُوحُ ٱهْبِطْ بِسَلَـٰمٍۢ مِّنَّا وَبَرَكَـٰتٍ عَلَيْكَ وَعَلَىٰٓ أُمَمٍۢ مِّمَّن مَّعَكَ ۚ وَأُمَمٌۭ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٌۭ ﴿٤٨﴾
It was said, "O Noah, disembark in security from Us and blessings upon you and upon nations [descending] from those with you. But other nations [of them] We will grant enjoyment; then there will touch them from Us a painful punishment."
تِلْكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ نُوحِيهَآ إِلَيْكَ ۖ مَا كُنتَ تَعْلَمُهَآ أَنتَ وَلَا قَوْمُكَ مِن قَبْلِ هَـٰذَا ۖ فَٱصْبِرْ ۖ إِنَّ ٱلْعَـٰقِبَةَ لِلْمُتَّقِينَ ﴿٤٩﴾
That is from the news of the unseen which We reveal to you, [O Muhammad]. You knew it not, neither you nor your people, before this. So be patient; indeed, the [best] outcome is for the righteous.
وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًۭا ۚ قَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥٓ ۖ إِنْ أَنتُمْ إِلَّا مُفْتَرُونَ ﴿٥٠﴾
And to 'Aad [We sent] their brother Hud. He said, "O my people, worship Allah; you have no deity other than Him. You are not but inventors [of falsehood].
يَـٰقَوْمِ لَآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ أَجْرِىَ إِلَّا عَلَى ٱلَّذِى فَطَرَنِىٓ ۚ أَفَلَا تَعْقِلُونَ ﴿٥١﴾
O my people, I do not ask you for it any reward. My reward is only from the one who created me. Then will you not reason?
وَيَـٰقَوْمِ ٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًۭا وَيَزِدْكُمْ قُوَّةً إِلَىٰ قُوَّتِكُمْ وَلَا تَتَوَلَّوْا۟ مُجْرِمِينَ ﴿٥٢﴾
And O my people, ask forgiveness of your Lord and then repent to Him. He will send [rain from] the sky upon you in showers and increase you in strength [added] to your strength. And do not turn away, [being] criminals."
قَالُوا۟ يَـٰهُودُ مَا جِئْتَنَا بِبَيِّنَةٍۢ وَمَا نَحْنُ بِتَارِكِىٓ ءَالِهَتِنَا عَن قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ ﴿٥٣﴾
They said, "O Hud, you have not brought us clear evidence, and we are not ones to leave our gods on your say-so. Nor are we believers in you.
إِن نَّقُولُ إِلَّا ٱعْتَرَىٰكَ بَعْضُ ءَالِهَتِنَا بِسُوٓءٍۢ ۗ قَالَ إِنِّىٓ أُشْهِدُ ٱللَّهَ وَٱشْهَدُوٓا۟ أَنِّى بَرِىٓءٌۭ مِّمَّا تُشْرِكُونَ ﴿٥٤﴾
We only say that some of our gods have possessed you with evil." He said, "Indeed, I call Allah to witness, and witness [yourselves] that I am free from whatever you associate with Allah
مِن دُونِهِۦ ۖ فَكِيدُونِى جَمِيعًۭا ثُمَّ لَا تُنظِرُونِ ﴿٥٥﴾
Other than Him. So plot against me all together; then do not give me respite.
إِنِّى تَوَكَّلْتُ عَلَى ٱللَّهِ رَبِّى وَرَبِّكُم ۚ مَّا مِن دَآبَّةٍ إِلَّا هُوَ ءَاخِذٌۢ بِنَاصِيَتِهَآ ۚ إِنَّ رَبِّى عَلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ ﴿٥٦﴾
Indeed, I have relied upon Allah, my Lord and your Lord. There is no creature but that He holds its forelock. Indeed, my Lord is on a path [that is] straight."
فَإِن تَوَلَّوْا۟ فَقَدْ أَبْلَغْتُكُم مَّآ أُرْسِلْتُ بِهِۦٓ إِلَيْكُمْ ۚ وَيَسْتَخْلِفُ رَبِّى قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّونَهُۥ شَيْـًٔا ۚ إِنَّ رَبِّى عَلَىٰ كُلِّ شَىْءٍ حَفِيظٌۭ ﴿٥٧﴾
But if they turn away, [say], "I have already conveyed that with which I was sent to you. My Lord will give succession to a people other than you, and you will not harm Him at all. Indeed my Lord is, over all things, Guardian."
وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا هُودًۭا وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ بِرَحْمَةٍۢ مِّنَّا وَنَجَّيْنَـٰهُم مِّنْ عَذَابٍ غَلِيظٍۢ ﴿٥٨﴾
And when Our command came, We saved Hud and those who believed with him, by mercy from Us; and We saved them from a harsh punishment.
وَتِلْكَ عَادٌۭ ۖ جَحَدُوا۟ بِـَٔايَـٰتِ رَبِّهِمْ وَعَصَوْا۟ رُسُلَهُۥ وَٱتَّبَعُوٓا۟ أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍۢ ﴿٥٩﴾
And that was 'Aad, who rejected the signs of their Lord and disobeyed His messengers and followed the order of every obstinate tyrant.
وَأُتْبِعُوا۟ فِى هَـٰذِهِ ٱلدُّنْيَا لَعْنَةًۭ وَيَوْمَ ٱلْقِيَـٰمَةِ ۗ أَلَآ إِنَّ عَادًۭا كَفَرُوا۟ رَبَّهُمْ ۗ أَلَا بُعْدًۭا لِّعَادٍۢ قَوْمِ هُودٍۢ ﴿٦٠﴾
And they were [therefore] followed in this world with a curse and [as well] on the Day of Resurrection. Unquestionably, 'Aad denied their Lord; then away with 'Aad, the people of Hud.
۞ وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَـٰلِحًۭا ۚ قَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥ ۖ هُوَ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَٱسْتَعْمَرَكُمْ فِيهَا فَٱسْتَغْفِرُوهُ ثُمَّ تُوبُوٓا۟ إِلَيْهِ ۚ إِنَّ رَبِّى قَرِيبٌۭ مُّجِيبٌۭ ﴿٦١﴾
And to Thamud [We sent] their brother Salih. He said, "O my people, worship Allah; you have no deity other than Him. He has produced you from the earth and settled you in it, so ask forgiveness of Him and then repent to Him. Indeed, my Lord is near and responsive."
قَالُوا۟ يَـٰصَـٰلِحُ قَدْ كُنتَ فِينَا مَرْجُوًّۭا قَبْلَ هَـٰذَآ ۖ أَتَنْهَىٰنَآ أَن نَّعْبُدَ مَا يَعْبُدُ ءَابَآؤُنَا وَإِنَّنَا لَفِى شَكٍّۢ مِّمَّا تَدْعُونَآ إِلَيْهِ مُرِيبٍۢ ﴿٦٢﴾
They said, "O Salih, you were among us a man of promise before this. Do you forbid us to worship what our fathers worshipped? And indeed we are, about that to which you invite us, in disquieting doubt."
قَالَ يَـٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍۢ مِّن رَّبِّى وَءَاتَىٰنِى مِنْهُ رَحْمَةًۭ فَمَن يَنصُرُنِى مِنَ ٱللَّهِ إِنْ عَصَيْتُهُۥ ۖ فَمَا تَزِيدُونَنِى غَيْرَ تَخْسِيرٍۢ ﴿٦٣﴾
He said, "O my people, have you considered: if I should be upon clear evidence from my Lord and He has given me mercy from Himself, who would protect me from Allah if I disobeyed Him? So you would not increase me except in loss.
وَيَـٰقَوْمِ هَـٰذِهِۦ نَاقَةُ ٱللَّهِ لَكُمْ ءَايَةًۭ فَذَرُوهَا تَأْكُلْ فِىٓ أَرْضِ ٱللَّهِ وَلَا تَمَسُّوهَا بِسُوٓءٍۢ فَيَأْخُذَكُمْ عَذَابٌۭ قَرِيبٌۭ ﴿٦٤﴾
And O my people, this is the she-camel of Allah - [she is] to you a sign. So let her feed upon Allah 's earth and do not touch her with harm, or you will be taken by an impending punishment."
فَعَقَرُوهَا فَقَالَ تَمَتَّعُوا۟ فِى دَارِكُمْ ثَلَـٰثَةَ أَيَّامٍۢ ۖ ذَٰلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍۢ ﴿٦٥﴾
But they hamstrung her, so he said, "Enjoy yourselves in your homes for three days. That is a promise not to be denied."
فَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا صَـٰلِحًۭا وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ بِرَحْمَةٍۢ مِّنَّا وَمِنْ خِزْىِ يَوْمِئِذٍ ۗ إِنَّ رَبَّكَ هُوَ ٱلْقَوِىُّ ٱلْعَزِيزُ ﴿٦٦﴾
So when Our command came, We saved Salih and those who believed with him, by mercy from Us, and [saved them] from the disgrace of that day. Indeed, it is your Lord who is the Powerful, the Exalted in Might.
وَأَخَذَ ٱلَّذِينَ ظَلَمُوا۟ ٱلصَّيْحَةُ فَأَصْبَحُوا۟ فِى دِيَـٰرِهِمْ جَـٰثِمِينَ ﴿٦٧﴾
And the shriek seized those who had wronged, and they became within their homes [corpses] fallen prone
كَأَن لَّمْ يَغْنَوْا۟ فِيهَآ ۗ أَلَآ إِنَّ ثَمُودَا۟ كَفَرُوا۟ رَبَّهُمْ ۗ أَلَا بُعْدًۭا لِّثَمُودَ ﴿٦٨﴾
As if they had never prospered therein. Unquestionably, Thamud denied their Lord; then, away with Thamud.
وَلَقَدْ جَآءَتْ رُسُلُنَآ إِبْرَٰهِيمَ بِٱلْبُشْرَىٰ قَالُوا۟ سَلَـٰمًۭا ۖ قَالَ سَلَـٰمٌۭ ۖ فَمَا لَبِثَ أَن جَآءَ بِعِجْلٍ حَنِيذٍۢ ﴿٦٩﴾
And certainly did Our messengers come to Abraham with good tidings; they said, "Peace." He said, "Peace," and did not delay in bringing [them] a roasted calf.
فَلَمَّا رَءَآ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةًۭ ۚ قَالُوا۟ لَا تَخَفْ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمِ لُوطٍۢ ﴿٧٠﴾
But when he saw their hands not reaching for it, he distrusted them and felt from them apprehension. They said, "Fear not. We have been sent to the people of Lot."
وَٱمْرَأَتُهُۥ قَآئِمَةٌۭ فَضَحِكَتْ فَبَشَّرْنَـٰهَا بِإِسْحَـٰقَ وَمِن وَرَآءِ إِسْحَـٰقَ يَعْقُوبَ ﴿٧١﴾
And his Wife was standing, and she smiled. Then We gave her good tidings of Isaac and after Isaac, Jacob.
قَالَتْ يَـٰوَيْلَتَىٰٓ ءَأَلِدُ وَأَنَا۠ عَجُوزٌۭ وَهَـٰذَا بَعْلِى شَيْخًا ۖ إِنَّ هَـٰذَا لَشَىْءٌ عَجِيبٌۭ ﴿٧٢﴾
She said, "Woe to me! Shall I give birth while I am an old woman and this, my husband, is an old man? Indeed, this is an amazing thing!"
قَالُوٓا۟ أَتَعْجَبِينَ مِنْ أَمْرِ ٱللَّهِ ۖ رَحْمَتُ ٱللَّهِ وَبَرَكَـٰتُهُۥ عَلَيْكُمْ أَهْلَ ٱلْبَيْتِ ۚ إِنَّهُۥ حَمِيدٌۭ مَّجِيدٌۭ ﴿٧٣﴾
They said, "Are you amazed at the decree of Allah? May the mercy of Allah and His blessings be upon you, people of the house. Indeed, He is Praiseworthy and Honorable."
فَلَمَّا ذَهَبَ عَنْ إِبْرَٰهِيمَ ٱلرَّوْعُ وَجَآءَتْهُ ٱلْبُشْرَىٰ يُجَـٰدِلُنَا فِى قَوْمِ لُوطٍ ﴿٧٤﴾
And when the fright had left Abraham and the good tidings had reached him, he began to argue with Us concerning the people of Lot.
إِنَّ إِبْرَٰهِيمَ لَحَلِيمٌ أَوَّٰهٌۭ مُّنِيبٌۭ ﴿٧٥﴾
Indeed, Abraham was forbearing, grieving and [frequently] returning [to Allah].
يَـٰٓإِبْرَٰهِيمُ أَعْرِضْ عَنْ هَـٰذَآ ۖ إِنَّهُۥ قَدْ جَآءَ أَمْرُ رَبِّكَ ۖ وَإِنَّهُمْ ءَاتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍۢ ﴿٧٦﴾
[The angels said], "O Abraham, give up this [plea]. Indeed, the command of your Lord has come, and indeed, there will reach them a punishment that cannot be repelled."
وَلَمَّا جَآءَتْ رُسُلُنَا لُوطًۭا سِىٓءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًۭا وَقَالَ هَـٰذَا يَوْمٌ عَصِيبٌۭ ﴿٧٧﴾
And when Our messengers, [the angels], came to Lot, he was anguished for them and felt for them great discomfort and said, "This is a trying day."
وَجَآءَهُۥ قَوْمُهُۥ يُهْرَعُونَ إِلَيْهِ وَمِن قَبْلُ كَانُوا۟ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ ۚ قَالَ يَـٰقَوْمِ هَـٰٓؤُلَآءِ بَنَاتِى هُنَّ أَطْهَرُ لَكُمْ ۖ فَٱتَّقُوا۟ ٱللَّهَ وَلَا تُخْزُونِ فِى ضَيْفِىٓ ۖ أَلَيْسَ مِنكُمْ رَجُلٌۭ رَّشِيدٌۭ ﴿٧٨﴾
And his people came hastening to him, and before [this] they had been doing evil deeds. He said, "O my people, these are my daughters; they are purer for you. So fear Allah and do not disgrace me concerning my guests. Is there not among you a man of reason?"
قَالُوا۟ لَقَدْ عَلِمْتَ مَا لَنَا فِى بَنَاتِكَ مِنْ حَقٍّۢ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ ﴿٧٩﴾
They said, "You have already known that we have not concerning your daughters any claim, and indeed, you know what we want."
قَالَ لَوْ أَنَّ لِى بِكُمْ قُوَّةً أَوْ ءَاوِىٓ إِلَىٰ رُكْنٍۢ شَدِيدٍۢ ﴿٨٠﴾
He said, "If only I had against you some power or could take refuge in a strong support."
قَالُوا۟ يَـٰلُوطُ إِنَّا رُسُلُ رَبِّكَ لَن يَصِلُوٓا۟ إِلَيْكَ ۖ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍۢ مِّنَ ٱلَّيْلِ وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌ إِلَّا ٱمْرَأَتَكَ ۖ إِنَّهُۥ مُصِيبُهَا مَآ أَصَابَهُمْ ۚ إِنَّ مَوْعِدَهُمُ ٱلصُّبْحُ ۚ أَلَيْسَ ٱلصُّبْحُ بِقَرِيبٍۢ ﴿٨١﴾
The angels said, "O Lot, indeed we are messengers of your Lord; [therefore], they will never reach you. So set out with your family during a portion of the night and let not any among you look back - except your wife; indeed, she will be struck by that which strikes them. Indeed, their appointment is [for] the morning. Is not the morning near?"
فَلَمَّا جَآءَ أَمْرُنَا جَعَلْنَا عَـٰلِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةًۭ مِّن سِجِّيلٍۢ مَّنضُودٍۢ ﴿٨٢﴾
So when Our command came, We made the highest part [of the city] its lowest and rained upon them stones of layered hard clay, [which were]
مُّسَوَّمَةً عِندَ رَبِّكَ ۖ وَمَا هِىَ مِنَ ٱلظَّـٰلِمِينَ بِبَعِيدٍۢ ﴿٨٣﴾
Marked from your Lord. And Allah 's punishment is not from the wrongdoers [very] far.
۞ وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًۭا ۚ قَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥ ۖ وَلَا تَنقُصُوا۟ ٱلْمِكْيَالَ وَٱلْمِيزَانَ ۚ إِنِّىٓ أَرَىٰكُم بِخَيْرٍۢ وَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍۢ مُّحِيطٍۢ ﴿٨٤﴾
And to Madyan [We sent] their brother Shu'ayb. He said, "O my people, worship Allah; you have no deity other than Him. And do not decrease from the measure and the scale. Indeed, I see you in prosperity, but indeed, I fear for you the punishment of an all-encompassing Day.
وَيَـٰقَوْمِ أَوْفُوا۟ ٱلْمِكْيَالَ وَٱلْمِيزَانَ بِٱلْقِسْطِ ۖ وَلَا تَبْخَسُوا۟ ٱلنَّاسَ أَشْيَآءَهُمْ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ ﴿٨٥﴾
And O my people, give full measure and weight in justice and do not deprive the people of their due and do not commit abuse on the earth, spreading corruption.
بَقِيَّتُ ٱللَّهِ خَيْرٌۭ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ ۚ وَمَآ أَنَا۠ عَلَيْكُم بِحَفِيظٍۢ ﴿٨٦﴾
What remains [lawful] from Allah is best for you, if you would be believers. But I am not a guardian over you."
قَالُوا۟ يَـٰشُعَيْبُ أَصَلَوٰتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ ءَابَآؤُنَآ أَوْ أَن نَّفْعَلَ فِىٓ أَمْوَٰلِنَا مَا نَشَـٰٓؤُا۟ ۖ إِنَّكَ لَأَنتَ ٱلْحَلِيمُ ٱلرَّشِيدُ ﴿٨٧﴾
They said, "O Shu'ayb, does your prayer command you that we should leave what our fathers worship or not do with our wealth what we please? Indeed, you are the forbearing, the discerning!"
قَالَ يَـٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍۢ مِّن رَّبِّى وَرَزَقَنِى مِنْهُ رِزْقًا حَسَنًۭا ۚ وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ ۚ إِنْ أُرِيدُ إِلَّا ٱلْإِصْلَـٰحَ مَا ٱسْتَطَعْتُ ۚ وَمَا تَوْفِيقِىٓ إِلَّا بِٱللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ ﴿٨٨﴾
He said, "O my people, have you considered: if I am upon clear evidence from my Lord and He has provided me with a good provision from Him...? And I do not intend to differ from you in that which I have forbidden you; I only intend reform as much as I am able. And my success is not but through Allah. Upon him I have relied, and to Him I return.
وَيَـٰقَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِىٓ أَن يُصِيبَكُم مِّثْلُ مَآ أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَـٰلِحٍۢ ۚ وَمَا قَوْمُ لُوطٍۢ مِّنكُم بِبَعِيدٍۢ ﴿٨٩﴾
And O my people, let not [your] dissension from me cause you to be struck by that similar to what struck the people of Noah or the people of Hud or the people of Salih. And the people of Lot are not from you far away.
وَٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ ۚ إِنَّ رَبِّى رَحِيمٌۭ وَدُودٌۭ ﴿٩٠﴾
And ask forgiveness of your Lord and then repent to Him. Indeed, my Lord is Merciful and Affectionate."
قَالُوا۟ يَـٰشُعَيْبُ مَا نَفْقَهُ كَثِيرًۭا مِّمَّا تَقُولُ وَإِنَّا لَنَرَىٰكَ فِينَا ضَعِيفًۭا ۖ وَلَوْلَا رَهْطُكَ لَرَجَمْنَـٰكَ ۖ وَمَآ أَنتَ عَلَيْنَا بِعَزِيزٍۢ ﴿٩١﴾
They said, "O Shu'ayb, we do not understand much of what you say, and indeed, we consider you among us as weak. And if not for your family, we would have stoned you [to death]; and you are not to us one respected."
قَالَ يَـٰقَوْمِ أَرَهْطِىٓ أَعَزُّ عَلَيْكُم مِّنَ ٱللَّهِ وَٱتَّخَذْتُمُوهُ وَرَآءَكُمْ ظِهْرِيًّا ۖ إِنَّ رَبِّى بِمَا تَعْمَلُونَ مُحِيطٌۭ ﴿٩٢﴾
He said, "O my people, is my family more respected for power by you than Allah? But you put Him behind your backs [in neglect]. Indeed, my Lord is encompassing of what you do.
وَيَـٰقَوْمِ ٱعْمَلُوا۟ عَلَىٰ مَكَانَتِكُمْ إِنِّى عَـٰمِلٌۭ ۖ سَوْفَ تَعْلَمُونَ مَن يَأْتِيهِ عَذَابٌۭ يُخْزِيهِ وَمَنْ هُوَ كَـٰذِبٌۭ ۖ وَٱرْتَقِبُوٓا۟ إِنِّى مَعَكُمْ رَقِيبٌۭ ﴿٩٣﴾
And O my people, work according to your position; indeed, I am working. You are going to know to whom will come a punishment that will disgrace him and who is a liar. So watch; indeed, I am with you a watcher, [awaiting the outcome]."
وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًۭا وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ بِرَحْمَةٍۢ مِّنَّا وَأَخَذَتِ ٱلَّذِينَ ظَلَمُوا۟ ٱلصَّيْحَةُ فَأَصْبَحُوا۟ فِى دِيَـٰرِهِمْ جَـٰثِمِينَ ﴿٩٤﴾
And when Our command came, We saved Shu'ayb and those who believed with him, by mercy from Us. And the shriek seized those who had wronged, and they became within their homes [corpses] fallen prone
كَأَن لَّمْ يَغْنَوْا۟ فِيهَآ ۗ أَلَا بُعْدًۭا لِّمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ ﴿٩٥﴾
As if they had never prospered therein. Then, away with Madyan as Thamud was taken away.
وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَـٰتِنَا وَسُلْطَـٰنٍۢ مُّبِينٍ ﴿٩٦﴾
And We did certainly send Moses with Our signs and a clear authority
إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَٱتَّبَعُوٓا۟ أَمْرَ فِرْعَوْنَ ۖ وَمَآ أَمْرُ فِرْعَوْنَ بِرَشِيدٍۢ ﴿٩٧﴾
To Pharaoh and his establishment, but they followed the command of Pharaoh, and the command of Pharaoh was not [at all] discerning.
يَقْدُمُ قَوْمَهُۥ يَوْمَ ٱلْقِيَـٰمَةِ فَأَوْرَدَهُمُ ٱلنَّارَ ۖ وَبِئْسَ ٱلْوِرْدُ ٱلْمَوْرُودُ ﴿٩٨﴾
He will precede his people on the Day of Resurrection and lead them into the Fire; and wretched is the place to which they are led.
وَأُتْبِعُوا۟ فِى هَـٰذِهِۦ لَعْنَةًۭ وَيَوْمَ ٱلْقِيَـٰمَةِ ۚ بِئْسَ ٱلرِّفْدُ ٱلْمَرْفُودُ ﴿٩٩﴾
And they were followed in this [world] with a curse and on the Day of Resurrection. And wretched is the gift which is given.
ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْقُرَىٰ نَقُصُّهُۥ عَلَيْكَ ۖ مِنْهَا قَآئِمٌۭ وَحَصِيدٌۭ ﴿١٠٠﴾
That is from the news of the cities, which We relate to you; of them, some are [still] standing and some are [as] a harvest [mowed down].
وَمَا ظَلَمْنَـٰهُمْ وَلَـٰكِن ظَلَمُوٓا۟ أَنفُسَهُمْ ۖ فَمَآ أَغْنَتْ عَنْهُمْ ءَالِهَتُهُمُ ٱلَّتِى يَدْعُونَ مِن دُونِ ٱللَّهِ مِن شَىْءٍۢ لَّمَّا جَآءَ أَمْرُ رَبِّكَ ۖ وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍۢ ﴿١٠١﴾
And We did not wrong them, but they wronged themselves. And they were not availed at all by their gods which they invoked other than Allah when there came the command of your Lord. And they did not increase them in other than ruin.
وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَآ أَخَذَ ٱلْقُرَىٰ وَهِىَ ظَـٰلِمَةٌ ۚ إِنَّ أَخْذَهُۥٓ أَلِيمٌۭ شَدِيدٌ ﴿١٠٢﴾
And thus is the seizure of your Lord when He seizes the cities while they are committing wrong. Indeed, His seizure is painful and severe.
إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّمَنْ خَافَ عَذَابَ ٱلْـَٔاخِرَةِ ۚ ذَٰلِكَ يَوْمٌۭ مَّجْمُوعٌۭ لَّهُ ٱلنَّاسُ وَذَٰلِكَ يَوْمٌۭ مَّشْهُودٌۭ ﴿١٠٣﴾
Indeed in that is a sign for those who fear the punishment of the Hereafter. That is a Day for which the people will be collected, and that is a Day [which will be] witnessed.
وَمَا نُؤَخِّرُهُۥٓ إِلَّا لِأَجَلٍۢ مَّعْدُودٍۢ ﴿١٠٤﴾
And We do not delay it except for a limited term.
يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِۦ ۚ فَمِنْهُمْ شَقِىٌّۭ وَسَعِيدٌۭ ﴿١٠٥﴾
The Day it comes no soul will speak except by His permission. And among them will be the wretched and the prosperous.
فَأَمَّا ٱلَّذِينَ شَقُوا۟ فَفِى ٱلنَّارِ لَهُمْ فِيهَا زَفِيرٌۭ وَشَهِيقٌ ﴿١٠٦﴾
As for those who were [destined to be] wretched, they will be in the Fire. For them therein is [violent] exhaling and inhaling.
خَـٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَـٰوَٰتُ وَٱلْأَرْضُ إِلَّا مَا شَآءَ رَبُّكَ ۚ إِنَّ رَبَّكَ فَعَّالٌۭ لِّمَا يُرِيدُ ﴿١٠٧﴾
[They will be] abiding therein as long as the heavens and the earth endure, except what your Lord should will. Indeed, your Lord is an effecter of what He intends.
۞ وَأَمَّا ٱلَّذِينَ سُعِدُوا۟ فَفِى ٱلْجَنَّةِ خَـٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَـٰوَٰتُ وَٱلْأَرْضُ إِلَّا مَا شَآءَ رَبُّكَ ۖ عَطَآءً غَيْرَ مَجْذُوذٍۢ ﴿١٠٨﴾
And as for those who were [destined to be] prosperous, they will be in Paradise, abiding therein as long as the heavens and the earth endure, except what your Lord should will - a bestowal uninterrupted.
فَلَا تَكُ فِى مِرْيَةٍۢ مِّمَّا يَعْبُدُ هَـٰٓؤُلَآءِ ۚ مَا يَعْبُدُونَ إِلَّا كَمَا يَعْبُدُ ءَابَآؤُهُم مِّن قَبْلُ ۚ وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنقُوصٍۢ ﴿١٠٩﴾
So do not be in doubt, [O Muhammad], as to what these [polytheists] are worshipping. They worship not except as their fathers worshipped before. And indeed, We will give them their share undiminished.
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ فَٱخْتُلِفَ فِيهِ ۚ وَلَوْلَا كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِى شَكٍّۢ مِّنْهُ مُرِيبٍۢ ﴿١١٠﴾
And We had certainly given Moses the Scripture, but it came under disagreement. And if not for a word that preceded from your Lord, it would have been judged between them. And indeed they are, concerning the Qur'an, in disquieting doubt.
وَإِنَّ كُلًّۭا لَّمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَـٰلَهُمْ ۚ إِنَّهُۥ بِمَا يَعْمَلُونَ خَبِيرٌۭ ﴿١١١﴾
And indeed, each [of the believers and disbelievers] - your Lord will fully compensate them for their deeds. Indeed, He is Acquainted with what they do.
فَٱسْتَقِمْ كَمَآ أُمِرْتَ وَمَن تَابَ مَعَكَ وَلَا تَطْغَوْا۟ ۚ إِنَّهُۥ بِمَا تَعْمَلُونَ بَصِيرٌۭ ﴿١١٢﴾
So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah], and do not transgress. Indeed, He is Seeing of what you do.
وَلَا تَرْكَنُوٓا۟ إِلَى ٱلَّذِينَ ظَلَمُوا۟ فَتَمَسَّكُمُ ٱلنَّارُ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِنْ أَوْلِيَآءَ ثُمَّ لَا تُنصَرُونَ ﴿١١٣﴾
And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allah any protectors; then you would not be helped.
وَأَقِمِ ٱلصَّلَوٰةَ طَرَفَىِ ٱلنَّهَارِ وَزُلَفًۭا مِّنَ ٱلَّيْلِ ۚ إِنَّ ٱلْحَسَنَـٰتِ يُذْهِبْنَ ٱلسَّيِّـَٔاتِ ۚ ذَٰلِكَ ذِكْرَىٰ لِلذَّٰكِرِينَ ﴿١١٤﴾
And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember.
وَٱصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ ﴿١١٥﴾
And be patient, for indeed, Allah does not allow to be lost the reward of those who do good.
فَلَوْلَا كَانَ مِنَ ٱلْقُرُونِ مِن قَبْلِكُمْ أُو۟لُوا۟ بَقِيَّةٍۢ يَنْهَوْنَ عَنِ ٱلْفَسَادِ فِى ٱلْأَرْضِ إِلَّا قَلِيلًۭا مِّمَّنْ أَنجَيْنَا مِنْهُمْ ۗ وَٱتَّبَعَ ٱلَّذِينَ ظَلَمُوا۟ مَآ أُتْرِفُوا۟ فِيهِ وَكَانُوا۟ مُجْرِمِينَ ﴿١١٦﴾
So why were there not among the generations before you those of enduring discrimination forbidding corruption on earth - except a few of those We saved from among them? But those who wronged pursued what luxury they were given therein, and they were criminals.
وَمَا كَانَ رَبُّكَ لِيُهْلِكَ ٱلْقُرَىٰ بِظُلْمٍۢ وَأَهْلُهَا مُصْلِحُونَ ﴿١١٧﴾
And your Lord would not have destroyed the cities unjustly while their people were reformers.
وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ ٱلنَّاسَ أُمَّةًۭ وَٰحِدَةًۭ ۖ وَلَا يَزَالُونَ مُخْتَلِفِينَ ﴿١١٨﴾
And if your Lord had willed, He could have made mankind one community; but they will not cease to differ.
إِلَّا مَن رَّحِمَ رَبُّكَ ۚ وَلِذَٰلِكَ خَلَقَهُمْ ۗ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ أَجْمَعِينَ ﴿١١٩﴾
Except whom your Lord has given mercy, and for that He created them. But the word of your Lord is to be fulfilled that, "I will surely fill Hell with jinn and men all together."
وَكُلًّۭا نَّقُصُّ عَلَيْكَ مِنْ أَنۢبَآءِ ٱلرُّسُلِ مَا نُثَبِّتُ بِهِۦ فُؤَادَكَ ۚ وَجَآءَكَ فِى هَـٰذِهِ ٱلْحَقُّ وَمَوْعِظَةٌۭ وَذِكْرَىٰ لِلْمُؤْمِنِينَ ﴿١٢٠﴾
And each [story] We relate to you from the news of the messengers is that by which We make firm your heart. And there has come to you, in this, the truth and an instruction and a reminder for the believers.
وَقُل لِّلَّذِينَ لَا يُؤْمِنُونَ ٱعْمَلُوا۟ عَلَىٰ مَكَانَتِكُمْ إِنَّا عَـٰمِلُونَ ﴿١٢١﴾
And say to those who do not believe, "Work according to your position; indeed, we are working.
وَٱنتَظِرُوٓا۟ إِنَّا مُنتَظِرُونَ ﴿١٢٢﴾
And wait, indeed, we are waiting."
وَلِلَّهِ غَيْبُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَإِلَيْهِ يُرْجَعُ ٱلْأَمْرُ كُلُّهُۥ فَٱعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ ۚ وَمَا رَبُّكَ بِغَـٰفِلٍ عَمَّا تَعْمَلُونَ ﴿١٢٣﴾
And to Allah belong the unseen [aspects] of the heavens and the earth and to Him will be returned the matter, all of it, so worship Him and rely upon Him. And your Lord is not unaware of that which you do.