Surah Al-Hijr (الحجر) is a Meccan surah of the Quran with 99 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 7 min readAnd when the mention of this celestial verse { } was made hypothetically in response to their denial of prophethood, it served as an indication of their persistence in disbelief. It being well-known that the establishment of prophethood is contingent upon the establishment of monotheism, the perceptive listener anticipated an exposition on the signs that affirm the existence and unity of the Almighty. Consequently, it was followed by a discussion on the marvels that demonstrate His power. This was done to provide evidence for His oneness through His creations, elucidating the statement {that they may know that He is one God} [14:52]. It also served as a proof of their disbelief in extraordinary occurrences. The discussion began with celestial phenomena due to their visibility to all, their nobility, and the fact that they are extraordinary occurrences, being beyond human reach and untouched by human hands. He commenced with a letter indicating expectation: {And indeed, We have} - due to Our grandeur, which no one else can attain, and which renders unnecessary the opening of doors and the like - {made in the sky] mansions} or stations for the moon, the plural form of 'burj', which originally denotes a high castle. The first of these is 'Al-Hamal' (Aries) and the last is 'Al-Hut' (Pisces). They are so named because they serve as abodes for the planets, just as a house provides a dwelling place for its inhabitants. They are { }
In reference to sound: ṣalṣal means to threaten and intimidate. It is also used to describe the act of killing a prominent military leader - in order to make one's reputation known. {Quranic verse not referenced}. Ṣalṣal is also used to describe the sound of thunder when it is clear and distinct. The term can also refer to uttering a word with pretentiousness. Ṣalṣal can also refer to a type of bird, such as a turtledove. A ṣalṣāl is also a skilled herder. A muḥaddith (scholar of hadith) may be described as ṣalṣāl, which refers to a noble and esteemed individual with a pure lineage. An ashkāf (cobbler) is also referred to as a ṣalṣāl. When applied to a stagnant pool of water (ghudair), ṣalṣal means to dry up and become ready to produce a sound when walked upon. When applied to jewelry, ṣalṣal refers to a type that produces a distinct sound. A ḥimār ṣulṣul or ṣulāṣil, with a dammed ṣād, and ṣalṣāl or muṣalṣil are terms used to describe something or someone that produces a sound. In reference to putridity: ṣulūl refers to putrid meat or water. It is said that the meat ṣal (produced) ṣulūl, meaning it became putrid, and the water ṣal (produced) a foul smell. Ṣalīyān, with two kasrah and a doubled lām, refers to spoiled meat. Ṣilah, with a ḍammah, refers to a foul odor.
And when He mentioned the creation of man, He followed it with the mention of what He created before him, namely the jinn, saying: {and the jinn} - that is, the one who is for the jinn as Adam, peace be upon him, is for humanity. It was also said that it refers to Iblis. {We created him} - and He expressed the short time that preceded his creation and made it close by affirming the preposition, saying: {before} - that is, before the creation of man - {from the smokeless fire} - that is, extreme heat. It was said that it is a fire that has no smoke, from which lightning bolts are produced, and it is between the sky and the veil. When God Almighty wills, it pierces the veil and proceeds to what it is commanded to do. The sound that people hear is the piercing of that veil. Ar-Razi said in Al-Lawami: "It is a subtle fire that has reached the utmost boiling point in the horizon of the air, and it is in relation to the fire that God has made as a provision for us, like ice is to water and stone is to earth." - End of quote. Abdullah said: "This smokeless fire is one of seventy parts of the smokeless fire."
He postponed (His command) to its appointed term, just as He did not hasten (to punish) you for it. It is as if it were said: What did He say to him? It was said: {He said} to him, in order to establish the proof against him openly before all creation, just as He had already presented the proof to him inwardly through (His) knowledge: {O Iblis}, He chose this name here because "Iblis" means despair of every good, and stillness, and frustration, and sadness, and bewilderment, and the cutting off of argument and remorse. {What prevented you} - i.e., what excuse do you have for {not being} - i.e., with your heart and your very being - {with the prostrating ones *} - for I commanded you to prostrate to Him, and you know, from what I have of majesty and glory, what many of the creation do not know. {He said: I was not} - and He emphasized (this) to show insistence and harm (done) through pride - {to prostrate to a human} - i.e., one whose body is manifest, and who has no power to change or transform {whom You created from a dry clay} - i.e., clay that is dry and has no strength in it; on the contrary, when it is tapped, it responds with a hollow sound {from altered black smooth mud *} - i.e., clay that has changed and become black and turbid {shaped} - i.e., molded into the form of pottery, ready to be rubbed, not yielding to the touch of anyone who touches it. And I am better than him, for You created me from fire that is beneficial through its illumination and resistant to those who try to extinguish it through burning. Therefore, my submission to him would be contrary to my state and impossible for me, and compelling me to do so would be unjust. It is as if it were said: What was the response (to this)? It was said: {He said: Then get out} - i.e., depart, driven by your pride.
Faith, in its sincerity, serves as a barrier between oneself and punishment, resulting in residing {in gardens and springs}.
Regarding his mention, "when" (إذ) is a temporal adverb meaning "at the time." This time period can be extensive. Sometimes, all events within it are mentioned in order; other times, they are presented out of order. Occasionally, some events are mentioned while others are omitted, yet all these approaches remain true because the period encompassed all these events. These various presentations are made for underlying reasons that only God knows, which can be derived by those He wills.
Their statement: '{أرسلنا}' means by sending the Almighty, the All-Wise, whom you are the most knowledgeable about among the people in this time, 'to a people' meaning those who are rebellious, 'who are guilty' meaning deeply rooted in all kinds of sin.
His apprehension stemmed from them, and this occurred after he had conversed with his people and then sought their counsel regarding them. He was fearful for them. When they informed him that they were angels, he became apprehensive that they might have come with something he would dislike. It has previously been mentioned that reporting events as they occurred at a particular time does not cause harm if some details are presented before others or if certain details are omitted while others are mentioned. The word "that" { أن } was not added here, as it is in Surah Al-Ankabut, because his disapproval of them, although triggered by their arrival, is not directly connected to the initial part of their visit, unlike the causing of harm.
And since the reality of that which is denied (or disavowed) is that which departs from the norm of its forms and is not in the manner of its counterparts, they distanced themselves from His statement. Their response was: {They said, "Rather"} - meaning, "We are not disavowers, for we have {come to you}" to bring relief from you {with what} - that is, due to bringing about that {they were} - that is, a natural disposition and an innate tendency {in which they used to dispute *}. With what our usual course of action is to bring similar (affliction) to that which they were greatly doubtful about, which they suspected and denied. A person of ignorance is described as being in a state of doubt, even if they deny it from the perspective of what confronts them, in that they do not refer back to a trusted source regarding what they are upon. {And We have come to you with the truth}, which separates you from them, and which will befall them in conformity with our information. And "coming" (to something) means transitioning to its side, whereas "going" (from something) means transitioning away from it.
For his people, and even if the one being addressed is our Prophet, peace be upon him and his family - which is the apparent case - the pronoun still refers to his people, and the estimation is that they are in a far-reaching confusion, straying from the right path, in their demand for the angels to come, just like the people of Lot, peace be upon him, who sought to indulge in indecency with those whom God had destined for destruction. How far apart are the two intentions! And how distant is the outcome of the two actions! Therefore, the meaning is that what they accused you of at the beginning of the surah is not befitting you, for whoever seeks the descent of angels - given that his state could be similar to that of the people of Lot, peace be upon him, when they received their punishment - is indeed a madman. The term "al-'umr" (العمر) with a fatha is a variant of "al-'umr" with a damma, which refers to the duration of a thing's existence while it is still alive. However, in the context of an oath, it is only used with a fatha due to its lightness and the frequent occurrence of oaths. For this reason, they omitted the phrase "by my life" (which is the estimated meaning). As-sukrah (السكرة) refers to the overwhelming daze that overpowers one's soul.
When it dawned, and it is made clear that its time is called "morning" linguistically, for morning, morningness, and dawn are the beginning of the day, and perhaps it extends to the time of noon or midday. Or, the cry may have been at the time of sunrise, marking the end of their affair, and the uprooting of the cities from their places at dawn was the beginning of their affair. Then, He explained what resulted from the cry, following it up, saying: {We made the top of them sink down} (meaning their cities) {and We rained down} . Since the warning in this surah is greater than in Surah Hud, due to their request for all the angels to come, the pronoun is repeated referring to those being punished, not their cities, as previously mentioned in Surah Hud. This is more explicit, so He said: {upon them} (meaning the people of the cities that were turned upside down) {stones from the scorching fire} . Then, He confirmed that all of this is an explanation of His statement {And let those with sound judgment be mindful} , saying: {Indeed in that} (an extremely great affair) {are signs} (several signs) from the aspect of being overwhelmed by water after being sunk, and from the aspect of it being contrary to the waters of the earth in terms of stench and foulness, and the inability of animals to live in it, and its uselessness, and from the aspect of the horror of its scene - and other aspects of it {for those who observe} . The term "mutawassim" (plural: mutawassimin) refers to one who looks at the signs (samt) that indicate (something), which are the effects that appear on the face, and the indications that suggest good.
And when it may be said that if the people of the Ika forest had well-built homes, it would have protected them from punishment, He then referred to another group on a different route, from their trade to Sham, who had prolonged their deception due to hope, and took the mountains as their homes. Their sign was clear, yet they denied it. This confirms that those who are obstinate, even if they were to see every sign, would say, "Our eyes are merely bewildered." He said: {And indeed, they denied} . Given that the context is about those who denied and what happened to them as a result of their denial, He prioritized the doer and said, referring to the construction of their homes: {the people of the stone} , and they are Thamud, the people of Prophet Salih, peace be upon him, whose dwellings are between the noble Medina and Sham. {the sent ones} , that is, all of them, by denying their messenger just as these people denied the sent ones, because the messengers testify to one another's truthfulness, and whoever denies one of them has denied all of them. They are equal in establishing prophethood through miracles. He then followed it with: {And We gave them} , that is, Our greatness, through the hand of their messenger, Salih, peace be upon him.
And when the obstinate inquirer might say, "What is the purpose of creating them and then destroying them, when He was aware at the time of their creation that they would deny?" And since this verse, along with its reference to the earth, is connected to the subsequent verse that mentions the two horizons, as an indication of the Hour, He responded in this manner: {We did not create} - a reference to Our immense power {the heavens} - with their elevated and vast expanse {and the earth} - with its various benefits and wonders {and what is between them} - including these deniers and their punishment, as well as the waters, winds, and clouds that bring about vegetation and other phenomena {except with truth} - that is, creation intertwined with truth; those whom God guides will reflect on it and recognize the Hereafter through this initial creation. Alternatively, it is due to the truth of establishing fixed matters and negating those that are unstable, so that Our greatness may be manifest by justly delivering the oppressed from the oppressor, rewarding the obedient, and punishing the disobedient on the Day of Judgment - and other wisdoms, as He has stated: {And to God belongs what is in the heavens and what is in the earth, that He may reward those who have done evil for what they have done, and reward}
The worship that can only be performed with capability and free will, and seeking help that acknowledges one's inability to attain complete power. Guidance is through the guidance of the Guide and the guided, while misguidance is by the misleader and the misled. In this, there are secrets that thoughts cannot encompass. {The Quran} A comprehensive book of all verses, being a fixed truth, not magic or fantasy. Rather, it is a lasting sign that remains throughout the ages, its command continuing, its recitation and remembrance enduring. It will wear away the solid mountains, yet it remains, while the heavens and the earth will pass away, but it will remain new. When the army of the wicked gathers, each verse of it says, "Is there anyone to challenge me?" And if an enemy attempts to confront it with weakness, it cries out, due to the permanence of its strength, "I am engaging, so let no one stand against me, nor let anyone hover around my protection, nor attempt to cross my sea." And since this Quran is sufficient for its companion and pleasing for those who are accepted, it is good to follow it with His saying {Do not extend your eyes to what We have provided to some of them as pairs}. And since their disbelief after its clarification is only due to stubbornness, He says, "And do not grieve over them." And since the richness provided by it may cause one to feel pride in their richness, He follows it with {And lower your wing to the believers}. And since it may be thought that reciting it is enough instead of supplication, especially for those who turn away, He negates that with His saying {Say, "Indeed, I am a warner}.
The tree was weeping and praying until dawn. Ahmad, Muslim, and Abu Ya'la narrated from Abu Hurairah (may God be pleased with him) that the Prophet (peace be upon him and his family) said: "The closest a servant is to his Lord is when he is prostrating." When He commanded him to perform a specific worship, He followed it with a general command, saying: {And worship your Lord} i.e., continue to worship Him through what has been made obligatory upon you in this Quran, which is the conclusive message, through prayer and other acts of worship. {Until certainty comes to you} with what will expand your chest about death, or what they are promised with regarding the Hour or other matters, {which the disbelievers wish they could have been Muslims}. Ar-Razi said in Al-Lawami': This is evidence that the honor of the servant lies in his servitude, and that worship does not cease to be obligatory upon the servant under any circumstances as long as he is alive. Al-Bagawi said: This is the meaning of what is mentioned in Surah Maryam {And [I was] commanded to worship Him as long as I remain alive} [Maryam: 31]. The end of the Surah - regarding the command to take the Quran as a conclusive message for every good and to turn away from the disbelievers - corresponds to its beginning in the most perfect manner, and each of the two ends - the last and the first - embraces the other. And God is the one who guides to what is correct, and to Him is the return and the abode.
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الٓر ۚ تِلْكَ ءَايَـٰتُ ٱلْكِتَـٰبِ وَقُرْءَانٍۢ مُّبِينٍۢ ﴿١﴾
Alif, Lam, Ra. These are the verses of the Book and a clear Qur'an.
رُّبَمَا يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ لَوْ كَانُوا۟ مُسْلِمِينَ ﴿٢﴾
Perhaps those who disbelieve will wish that they had been Muslims.
ذَرْهُمْ يَأْكُلُوا۟ وَيَتَمَتَّعُوا۟ وَيُلْهِهِمُ ٱلْأَمَلُ ۖ فَسَوْفَ يَعْلَمُونَ ﴿٣﴾
Let them eat and enjoy themselves and be diverted by [false] hope, for they are going to know.
وَمَآ أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا وَلَهَا كِتَابٌۭ مَّعْلُومٌۭ ﴿٤﴾
And We did not destroy any city but that for it was a known decree.
مَّا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَـْٔخِرُونَ ﴿٥﴾
No nation will precede its term, nor will they remain thereafter.
وَقَالُوا۟ يَـٰٓأَيُّهَا ٱلَّذِى نُزِّلَ عَلَيْهِ ٱلذِّكْرُ إِنَّكَ لَمَجْنُونٌۭ ﴿٦﴾
And they say, "O you upon whom the message has been sent down, indeed you are mad.
لَّوْ مَا تَأْتِينَا بِٱلْمَلَـٰٓئِكَةِ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ ﴿٧﴾
Why do you not bring us the angels, if you should be among the truthful?"
مَا نُنَزِّلُ ٱلْمَلَـٰٓئِكَةَ إِلَّا بِٱلْحَقِّ وَمَا كَانُوٓا۟ إِذًۭا مُّنظَرِينَ ﴿٨﴾
We do not send down the angels except with truth; and the disbelievers would not then be reprieved.
إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُۥ لَحَـٰفِظُونَ ﴿٩﴾
Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian.
وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ فِى شِيَعِ ٱلْأَوَّلِينَ ﴿١٠﴾
And We had certainly sent [messengers] before you, [O Muhammad], among the sects of the former peoples.
وَمَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ ﴿١١﴾
And no messenger would come to them except that they ridiculed him.
كَذَٰلِكَ نَسْلُكُهُۥ فِى قُلُوبِ ٱلْمُجْرِمِينَ ﴿١٢﴾
Thus do We insert denial into the hearts of the criminals.
لَا يُؤْمِنُونَ بِهِۦ ۖ وَقَدْ خَلَتْ سُنَّةُ ٱلْأَوَّلِينَ ﴿١٣﴾
They will not believe in it, while there has already occurred the precedent of the former peoples.
وَلَوْ فَتَحْنَا عَلَيْهِم بَابًۭا مِّنَ ٱلسَّمَآءِ فَظَلُّوا۟ فِيهِ يَعْرُجُونَ ﴿١٤﴾
And [even] if We opened to them a gate from the heaven and they continued therein to ascend,
لَقَالُوٓا۟ إِنَّمَا سُكِّرَتْ أَبْصَـٰرُنَا بَلْ نَحْنُ قَوْمٌۭ مَّسْحُورُونَ ﴿١٥﴾
They would say, "Our eyes have only been dazzled. Rather, we are a people affected by magic."
وَلَقَدْ جَعَلْنَا فِى ٱلسَّمَآءِ بُرُوجًۭا وَزَيَّنَّـٰهَا لِلنَّـٰظِرِينَ ﴿١٦﴾
And We have placed within the heaven great stars and have beautified it for the observers.
وَحَفِظْنَـٰهَا مِن كُلِّ شَيْطَـٰنٍۢ رَّجِيمٍ ﴿١٧﴾
And We have protected it from every devil expelled [from the mercy of Allah]
إِلَّا مَنِ ٱسْتَرَقَ ٱلسَّمْعَ فَأَتْبَعَهُۥ شِهَابٌۭ مُّبِينٌۭ ﴿١٨﴾
Except one who steals a hearing and is pursued by a clear burning flame.
وَٱلْأَرْضَ مَدَدْنَـٰهَا وَأَلْقَيْنَا فِيهَا رَوَٰسِىَ وَأَنۢبَتْنَا فِيهَا مِن كُلِّ شَىْءٍۢ مَّوْزُونٍۢ ﴿١٩﴾
And the earth - We have spread it and cast therein firmly set mountains and caused to grow therein [something] of every well-balanced thing.
وَجَعَلْنَا لَكُمْ فِيهَا مَعَـٰيِشَ وَمَن لَّسْتُمْ لَهُۥ بِرَٰزِقِينَ ﴿٢٠﴾
And We have made for you therein means of living and [for] those for whom you are not providers.
وَإِن مِّن شَىْءٍ إِلَّا عِندَنَا خَزَآئِنُهُۥ وَمَا نُنَزِّلُهُۥٓ إِلَّا بِقَدَرٍۢ مَّعْلُومٍۢ ﴿٢١﴾
And there is not a thing but that with Us are its depositories, and We do not send it down except according to a known measure.
وَأَرْسَلْنَا ٱلرِّيَـٰحَ لَوَٰقِحَ فَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَسْقَيْنَـٰكُمُوهُ وَمَآ أَنتُمْ لَهُۥ بِخَـٰزِنِينَ ﴿٢٢﴾
And We have sent the fertilizing winds and sent down water from the sky and given you drink from it. And you are not its retainers.
وَإِنَّا لَنَحْنُ نُحْىِۦ وَنُمِيتُ وَنَحْنُ ٱلْوَٰرِثُونَ ﴿٢٣﴾
And indeed, it is We who give life and cause death, and We are the Inheritor.
وَلَقَدْ عَلِمْنَا ٱلْمُسْتَقْدِمِينَ مِنكُمْ وَلَقَدْ عَلِمْنَا ٱلْمُسْتَـْٔخِرِينَ ﴿٢٤﴾
And We have already known the preceding [generations] among you, and We have already known the later [ones to come].
وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ ۚ إِنَّهُۥ حَكِيمٌ عَلِيمٌۭ ﴿٢٥﴾
And indeed, your Lord will gather them; indeed, He is Wise and Knowing.
وَلَقَدْ خَلَقْنَا ٱلْإِنسَـٰنَ مِن صَلْصَـٰلٍۢ مِّنْ حَمَإٍۢ مَّسْنُونٍۢ ﴿٢٦﴾
And We did certainly create man out of clay from an altered black mud.
وَٱلْجَآنَّ خَلَقْنَـٰهُ مِن قَبْلُ مِن نَّارِ ٱلسَّمُومِ ﴿٢٧﴾
And the jinn We created before from scorching fire.
وَإِذْ قَالَ رَبُّكَ لِلْمَلَـٰٓئِكَةِ إِنِّى خَـٰلِقٌۢ بَشَرًۭا مِّن صَلْصَـٰلٍۢ مِّنْ حَمَإٍۢ مَّسْنُونٍۢ ﴿٢٨﴾
And [mention, O Muhammad], when your Lord said to the angels, "I will create a human being out of clay from an altered black mud.
فَإِذَا سَوَّيْتُهُۥ وَنَفَخْتُ فِيهِ مِن رُّوحِى فَقَعُوا۟ لَهُۥ سَـٰجِدِينَ ﴿٢٩﴾
And when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration."
فَسَجَدَ ٱلْمَلَـٰٓئِكَةُ كُلُّهُمْ أَجْمَعُونَ ﴿٣٠﴾
So the angels prostrated - all of them entirely,
إِلَّآ إِبْلِيسَ أَبَىٰٓ أَن يَكُونَ مَعَ ٱلسَّـٰجِدِينَ ﴿٣١﴾
Except Iblees, he refused to be with those who prostrated.
قَالَ يَـٰٓإِبْلِيسُ مَا لَكَ أَلَّا تَكُونَ مَعَ ٱلسَّـٰجِدِينَ ﴿٣٢﴾
[Allah] said, O Iblees, what is [the matter] with you that you are not with those who prostrate?"
قَالَ لَمْ أَكُن لِّأَسْجُدَ لِبَشَرٍ خَلَقْتَهُۥ مِن صَلْصَـٰلٍۢ مِّنْ حَمَإٍۢ مَّسْنُونٍۢ ﴿٣٣﴾
He said, "Never would I prostrate to a human whom You created out of clay from an altered black mud."
قَالَ فَٱخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌۭ ﴿٣٤﴾
[Allah] said, "Then get out of it, for indeed, you are expelled.
وَإِنَّ عَلَيْكَ ٱللَّعْنَةَ إِلَىٰ يَوْمِ ٱلدِّينِ ﴿٣٥﴾
And indeed, upon you is the curse until the Day of Recompense."
قَالَ رَبِّ فَأَنظِرْنِىٓ إِلَىٰ يَوْمِ يُبْعَثُونَ ﴿٣٦﴾
He said, "My Lord, then reprieve me until the Day they are resurrected."
قَالَ فَإِنَّكَ مِنَ ٱلْمُنظَرِينَ ﴿٣٧﴾
[Allah] said, "So indeed, you are of those reprieved
إِلَىٰ يَوْمِ ٱلْوَقْتِ ٱلْمَعْلُومِ ﴿٣٨﴾
Until the Day of the time well-known."
قَالَ رَبِّ بِمَآ أَغْوَيْتَنِى لَأُزَيِّنَنَّ لَهُمْ فِى ٱلْأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ ﴿٣٩﴾
[Iblees] said, "My Lord, because You have put me in error, I will surely make [disobedience] attractive to them on earth, and I will mislead them all
إِلَّا عِبَادَكَ مِنْهُمُ ٱلْمُخْلَصِينَ ﴿٤٠﴾
Except, among them, Your chosen servants."
قَالَ هَـٰذَا صِرَٰطٌ عَلَىَّ مُسْتَقِيمٌ ﴿٤١﴾
[Allah] said, "This is a path [of return] to Me [that is] straight.
إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلْغَاوِينَ ﴿٤٢﴾
Indeed, My servants - no authority will you have over them, except those who follow you of the deviators.
وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ ﴿٤٣﴾
And indeed, Hell is the promised place for them all.
لَهَا سَبْعَةُ أَبْوَٰبٍۢ لِّكُلِّ بَابٍۢ مِّنْهُمْ جُزْءٌۭ مَّقْسُومٌ ﴿٤٤﴾
It has seven gates; for every gate is of them a portion designated."
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍۢ وَعُيُونٍ ﴿٤٥﴾
Indeed, the righteous will be within gardens and springs.
ٱدْخُلُوهَا بِسَلَـٰمٍ ءَامِنِينَ ﴿٤٦﴾
[Having been told], "Enter it in peace, safe [and secure]."
وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ إِخْوَٰنًا عَلَىٰ سُرُرٍۢ مُّتَقَـٰبِلِينَ ﴿٤٧﴾
And We will remove whatever is in their breasts of resentment, [so they will be] brothers, on thrones facing each other.
لَا يَمَسُّهُمْ فِيهَا نَصَبٌۭ وَمَا هُم مِّنْهَا بِمُخْرَجِينَ ﴿٤٨﴾
No fatigue will touch them therein, nor from it will they [ever] be removed.
۞ نَبِّئْ عِبَادِىٓ أَنِّىٓ أَنَا ٱلْغَفُورُ ٱلرَّحِيمُ ﴿٤٩﴾
[O Muhammad], inform My servants that it is I who am the Forgiving, the Merciful.
وَأَنَّ عَذَابِى هُوَ ٱلْعَذَابُ ٱلْأَلِيمُ ﴿٥٠﴾
And that it is My punishment which is the painful punishment.
وَنَبِّئْهُمْ عَن ضَيْفِ إِبْرَٰهِيمَ ﴿٥١﴾
And inform them about the guests of Abraham,
إِذْ دَخَلُوا۟ عَلَيْهِ فَقَالُوا۟ سَلَـٰمًۭا قَالَ إِنَّا مِنكُمْ وَجِلُونَ ﴿٥٢﴾
When they entered upon him and said, "Peace." [Abraham] said, "Indeed, we are fearful of you."
قَالُوا۟ لَا تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلَـٰمٍ عَلِيمٍۢ ﴿٥٣﴾
[The angels] said, "Fear not. Indeed, we give you good tidings of a learned boy."
قَالَ أَبَشَّرْتُمُونِى عَلَىٰٓ أَن مَّسَّنِىَ ٱلْكِبَرُ فَبِمَ تُبَشِّرُونَ ﴿٥٤﴾
He said, "Have you given me good tidings although old age has come upon me? Then of what [wonder] do you inform?"
قَالُوا۟ بَشَّرْنَـٰكَ بِٱلْحَقِّ فَلَا تَكُن مِّنَ ٱلْقَـٰنِطِينَ ﴿٥٥﴾
They said, "We have given you good tidings in truth, so do not be of the despairing."
قَالَ وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِۦٓ إِلَّا ٱلضَّآلُّونَ ﴿٥٦﴾
He said, "And who despairs of the mercy of his Lord except for those astray?"
قَالَ فَمَا خَطْبُكُمْ أَيُّهَا ٱلْمُرْسَلُونَ ﴿٥٧﴾
[Abraham] said, "Then what is your business [here], O messengers?"
قَالُوٓا۟ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمٍۢ مُّجْرِمِينَ ﴿٥٨﴾
They said, "Indeed, we have been sent to a people of criminals,
إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ ﴿٥٩﴾
Except the family of Lot; indeed, we will save them all
إِلَّا ٱمْرَأَتَهُۥ قَدَّرْنَآ ۙ إِنَّهَا لَمِنَ ٱلْغَـٰبِرِينَ ﴿٦٠﴾
Except his wife." Allah decreed that she is of those who remain behind.
فَلَمَّا جَآءَ ءَالَ لُوطٍ ٱلْمُرْسَلُونَ ﴿٦١﴾
And when the messengers came to the family of Lot,
قَالَ إِنَّكُمْ قَوْمٌۭ مُّنكَرُونَ ﴿٦٢﴾
He said, "Indeed, you are people unknown."
قَالُوا۟ بَلْ جِئْنَـٰكَ بِمَا كَانُوا۟ فِيهِ يَمْتَرُونَ ﴿٦٣﴾
They said, "But we have come to you with that about which they were disputing,
وَأَتَيْنَـٰكَ بِٱلْحَقِّ وَإِنَّا لَصَـٰدِقُونَ ﴿٦٤﴾
And we have come to you with truth, and indeed, we are truthful.
فَأَسْرِ بِأَهْلِكَ بِقِطْعٍۢ مِّنَ ٱلَّيْلِ وَٱتَّبِعْ أَدْبَـٰرَهُمْ وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌۭ وَٱمْضُوا۟ حَيْثُ تُؤْمَرُونَ ﴿٦٥﴾
So set out with your family during a portion of the night and follow behind them and let not anyone among you look back and continue on to where you are commanded."
وَقَضَيْنَآ إِلَيْهِ ذَٰلِكَ ٱلْأَمْرَ أَنَّ دَابِرَ هَـٰٓؤُلَآءِ مَقْطُوعٌۭ مُّصْبِحِينَ ﴿٦٦﴾
And We conveyed to him [the decree] of that matter: that those [sinners] would be eliminated by early morning.
وَجَآءَ أَهْلُ ٱلْمَدِينَةِ يَسْتَبْشِرُونَ ﴿٦٧﴾
And the people of the city came rejoicing.
قَالَ إِنَّ هَـٰٓؤُلَآءِ ضَيْفِى فَلَا تَفْضَحُونِ ﴿٦٨﴾
[Lot] said, "Indeed, these are my guests, so do not shame me.
وَٱتَّقُوا۟ ٱللَّهَ وَلَا تُخْزُونِ ﴿٦٩﴾
And fear Allah and do not disgrace me."
قَالُوٓا۟ أَوَلَمْ نَنْهَكَ عَنِ ٱلْعَـٰلَمِينَ ﴿٧٠﴾
They said, "Have we not forbidden you from [protecting] people?"
قَالَ هَـٰٓؤُلَآءِ بَنَاتِىٓ إِن كُنتُمْ فَـٰعِلِينَ ﴿٧١﴾
[Lot] said, "These are my daughters - if you would be doers [of lawful marriage]."
لَعَمْرُكَ إِنَّهُمْ لَفِى سَكْرَتِهِمْ يَعْمَهُونَ ﴿٧٢﴾
By your life, [O Muhammad], indeed they were, in their intoxication, wandering blindly.
فَأَخَذَتْهُمُ ٱلصَّيْحَةُ مُشْرِقِينَ ﴿٧٣﴾
So the shriek seized them at sunrise.
فَجَعَلْنَا عَـٰلِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةًۭ مِّن سِجِّيلٍ ﴿٧٤﴾
And We made the highest part [of the city] its lowest and rained upon them stones of hard clay.
إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّلْمُتَوَسِّمِينَ ﴿٧٥﴾
Indeed in that are signs for those who discern.
وَإِنَّهَا لَبِسَبِيلٍۢ مُّقِيمٍ ﴿٧٦﴾
And indeed, those cities are [situated] on an established road.
إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّلْمُؤْمِنِينَ ﴿٧٧﴾
Indeed in that is a sign for the believers.
وَإِن كَانَ أَصْحَـٰبُ ٱلْأَيْكَةِ لَظَـٰلِمِينَ ﴿٧٨﴾
And the companions of the thicket were [also] wrongdoers.
فَٱنتَقَمْنَا مِنْهُمْ وَإِنَّهُمَا لَبِإِمَامٍۢ مُّبِينٍۢ ﴿٧٩﴾
So We took retribution from them, and indeed, both [cities] are on a clear highway.
وَلَقَدْ كَذَّبَ أَصْحَـٰبُ ٱلْحِجْرِ ٱلْمُرْسَلِينَ ﴿٨٠﴾
And certainly did the companions of Thamud deny the messengers.
وَءَاتَيْنَـٰهُمْ ءَايَـٰتِنَا فَكَانُوا۟ عَنْهَا مُعْرِضِينَ ﴿٨١﴾
And We gave them Our signs, but from them they were turning away.
وَكَانُوا۟ يَنْحِتُونَ مِنَ ٱلْجِبَالِ بُيُوتًا ءَامِنِينَ ﴿٨٢﴾
And they used to carve from the mountains, houses, feeling secure.
فَأَخَذَتْهُمُ ٱلصَّيْحَةُ مُصْبِحِينَ ﴿٨٣﴾
But the shriek seized them at early morning.
فَمَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يَكْسِبُونَ ﴿٨٤﴾
So nothing availed them [from] what they used to earn.
وَمَا خَلَقْنَا ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِٱلْحَقِّ ۗ وَإِنَّ ٱلسَّاعَةَ لَـَٔاتِيَةٌۭ ۖ فَٱصْفَحِ ٱلصَّفْحَ ٱلْجَمِيلَ ﴿٨٥﴾
And We have not created the heavens and earth and that between them except in truth. And indeed, the Hour is coming; so forgive with gracious forgiveness.
إِنَّ رَبَّكَ هُوَ ٱلْخَلَّـٰقُ ٱلْعَلِيمُ ﴿٨٦﴾
Indeed, your Lord - He is the Knowing Creator.
وَلَقَدْ ءَاتَيْنَـٰكَ سَبْعًۭا مِّنَ ٱلْمَثَانِى وَٱلْقُرْءَانَ ٱلْعَظِيمَ ﴿٨٧﴾
And We have certainly given you, [O Muhammad], seven of the often repeated [verses] and the great Qur'an.
لَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًۭا مِّنْهُمْ وَلَا تَحْزَنْ عَلَيْهِمْ وَٱخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ ﴿٨٨﴾
Do not extend your eyes toward that by which We have given enjoyment to [certain] categories of the disbelievers, and do not grieve over them. And lower your wing to the believers
وَقُلْ إِنِّىٓ أَنَا ٱلنَّذِيرُ ٱلْمُبِينُ ﴿٨٩﴾
And say, "Indeed, I am the clear warner" -
كَمَآ أَنزَلْنَا عَلَى ٱلْمُقْتَسِمِينَ ﴿٩٠﴾
Just as We had revealed [scriptures] to the separators
ٱلَّذِينَ جَعَلُوا۟ ٱلْقُرْءَانَ عِضِينَ ﴿٩١﴾
Who have made the Qur'an into portions.
فَوَرَبِّكَ لَنَسْـَٔلَنَّهُمْ أَجْمَعِينَ ﴿٩٢﴾
So by your Lord, We will surely question them all
عَمَّا كَانُوا۟ يَعْمَلُونَ ﴿٩٣﴾
About what they used to do.
فَٱصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ ٱلْمُشْرِكِينَ ﴿٩٤﴾
Then declare what you are commanded and turn away from the polytheists.
إِنَّا كَفَيْنَـٰكَ ٱلْمُسْتَهْزِءِينَ ﴿٩٥﴾
Indeed, We are sufficient for you against the mockers
ٱلَّذِينَ يَجْعَلُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ ۚ فَسَوْفَ يَعْلَمُونَ ﴿٩٦﴾
Who make [equal] with Allah another deity. But they are going to know.
وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ ﴿٩٧﴾
And We already know that your breast is constrained by what they say.
فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ ٱلسَّـٰجِدِينَ ﴿٩٨﴾
So exalt [Allah] with praise of your Lord and be of those who prostrate [to Him].
وَٱعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ ٱلْيَقِينُ ﴿٩٩﴾
And worship your Lord until there comes to you the certainty (death).