النحل Juz 14
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Read Surah An-Nahl

Surah An-Nahl (النحل) is a Meccan surah of the Quran with 128 verses. Read, listen and memorize this surah with our interactive tools.

Updated on 07 March 2026 at 4:16 PM

Surah An-Nahl in numbers

Chronological revelation order
Revelation no. 70 / 114
(Meccan)
1,963
words
+172.9% vs avg.
8,283
letters
+169.6% vs avg.
20
min read
128
verses
+134.0% vs avg.

Keyword frequency

الله 84
رب 31

Most frequent letters

ل
985
#1
م
685
#2
ن
643
#3
و
613
#4
ا
524
#5

Main themes of the surah

العالم السفلي من الأجسام لمشاركته للحيوان الذي هو أشرف من غي...

The lower world of bodies shares a commonality with animals, which are more noble than other beings by virtue of their refined faculties, including the apparent and hidden senses, desire, and anger, as well as their exclusive possession of speech, which enables them to perceive universals and act upon them through reasoning {from a drop} - referring to Adam, peace be upon him, created from freely flowing water, and from his descendants, created from water restricted to being ejaculated. When, despite sharing with other animals the origin of being created from a drop, humans are distinguished by their faculty of speech, which relies on the wonders of creation and the subtleties of perception within them, this serves as the most clear evidence of the perfection of the Creator's power and choice, He says: {and then he is} - that is, the human being created from contemptible water - {a clear opponent} - meaning, a being capable of articulate speech and knowledgeable in disputation, {a clear} - that is, one who demonstrates his ability to argue and makes his intentions clear to the utmost degree, after having been a being without sensation or voluntary movement. Should not the One who initiated this creation be capable of reviving him? When the oneness of God became manifest like the sun, and everything in the universe, while indicating His unity, is a blessing bestowed upon humanity, for which they are obligated to express gratitude, He began to enumerate these blessings as a reminder to humans of their duty to be thankful, by dissociating from disbelief. He started with animals because they are more noble than other beings and among them, He mentioned those that are beneficial to humans because they are more relevant.

والآخرة {ما لا تعلمون *} فلا تعلمون له موجداً غيره ولا مدبرا...

And the Hereafter {what you do not know}. You do not know of any creator or administrator besides Him.

ولما كان أول ما يقيم الآدمي شراب اللبن الناشىء عن الماء فقدم...

And since the first thing that sustains a human being is milk, which originates from water, He mentioned it first. Then, He followed it with what is considered the most noble form of nutrition, which is animal-based, saying: {And from it (water) grows trees} due to its widespread presence in the same land and its intermingling with it, resulting in the growth of vegetation {wherein you pasture} (i.e., graze) unrestrictedly, day and night, the livestock created for you. The term "trees" here, as understood through contextual implication, generally refers to what remains during winter and metaphorically includes other vegetation. Al-Qazaz stated: "Trees are those that retain their stems from winter to summer, then sprout new leaves." Al-Khalil explained that most trees have a sturdy base, and their smaller varieties are of two types: one retains its root system during winter and sprouts in spring, while the other grows from the ground like a herb. The distinction between the latter and herbs is that trees retain their root system through winter, whereas herbs do not. According to Abu Hanifa, may God be pleased with him, plants are categorized into three types: trees, which persist through winter without their branches or roots perishing; herbs, which grow from seeds without a persistent root system; and shrubs, which grow from a root but have their branches and roots destroyed in winter, thus differing from trees.

ولما كان ربما قال بعض الضلال: إن هذه الأشياء مستندة إلى تأثي...

And since some of the misguided might say that these things are based on the influence of the celestial spheres, He warns that they are not suitable for that, as they are constantly changing, and therefore must have a ruler whose effect is the change in them. This will not cease until it ends with One who is ancient, an agent by choice, as the invalidity of infinite regress has been established. He says: {And He has subjected to you} - O people - for the purpose of reforming your affairs - {the night} for rest, {and the day} for seeking; then He mentioned a sign of the day, saying: {and the sun} for benefits that He has reserved for it, then He mentioned a sign of the night, saying: {and the moon} for matters that He has assigned to it, {and the stars} as signs that He has set up for them. Then He alerted to their change, saying: {subjected} - that is, to various changes, as He created them for a purpose and a decree {by His command} as a means to your well-being and the well-being of what your lives depend on, indicating His oneness and that He acts by choice, and had He willed, He would have established other means or made them dispense with means. And since their affair is perceivable, yet there are no immediate, easy, and closely related benefits that would distract from reflecting on it, their affair is not entrusted to anyone but the one with a sound mind, indicating its clarity; even though it requires the use of contemplative power. And since the celestial effects are more indicative of the dazzling power and more manifest in witnessing the majesty and greatness, He says: {Indeed in that} - that is, the subjugation -

أي نساؤكم، وهن بعضكم لكم، فكأن اللابس أنتم، وهي من الحجارة ا...

Your wives are like your cultivated land; hence you may approach them as you please, but do something beneficial for your souls; and fear God, and know that you are to meet Him. And give good tidings to the believers {2:187}. It is your wives, and they are a part of you; as if you who wear them, and they are from stones, you do not see anything harder than them, nor more pure than pearls, and so on from rubies and others; in addition to this hard and that soft being related to water; if it were to act according to its nature, they would be equal. When He mentioned the general benefits addressing them, and the exit - which is that the ship may sail facing the wind, splitting the water, and a pleasant sound is heard from its movement - with a heavy load, a great sign that only the people of insight contemplate; He specifically addressed the people of higher understanding and those who are close to Him in seeking right guidance, saying: {And you see the ships} {31:10}. When the consideration of enumerating the blessings was more complete in Surah Fater, He started with the exit in His saying: {running in the sea} i.e., sailing; splitting the water with a voice; so that you ride them and realize - from not sinking in it despite its fluidity, softness, and gentleness - the oneness of God and His power. When He explained the arrangement for the benefit of the sea itself, such as eating and what follows, He linked to that benefit, saying: {and to seek} i.e., to ask

الدلائل نعماً عامة، ومنناً تامة، مع اتضاح العجز في كل ما يدع...

The indications are indeed general, and the favors are complete, with the clarification of helplessness in everything they claim divinity for besides Him, and clarification that He, Glory be to Him, is in all His actions, a chooser, due to the variation in existence and characteristics between what has no reason for variation except choice. Thus, it is established that He is capable of bringing about what He wants. He explained this by saying: {Can anyone who creates} - i.e., renews it as He wills and when He wills, and thus His inability is not possible in any way due to the establishment of His partnership - {be like one} whose partnership is possible, and he is the origin of that, because he {does not create} - i.e., this does not occur from him at any time, from idols and others, due to his inability to bring about what he claims; which implies that he is possible and created. Even if the analogy were reversed, as it was said, it would not provide what this estimation provides in terms of conveying the blame to them by downgrading the highest from its degree. He expressed it with "who" because they named them gods, and he concluded that their matter is that they are not rational. When the description of divinity is negated from them along with the inability to do anything, it is negated from him a fortiori. When these evidences necessitate the denial of equating the Creator with others in helplessness,

ولما كانت المقدورات لا تحصر، وأكثرها نعم العباد مذكرة لهم بخ...

And since the blessings of God are countless, and most of them are favors to the servants, reminding them of their Creator, God says, thanking them for His benevolence without any cause from them: {وإن تعدوا} meaning all of you, {نعمة الله} meaning the favor of the King who has no lord other than Him, upon you, even if it is in one thing, its branches are beyond count {لا تحصوها} meaning you cannot enumerate them, nor can your ability reach them, despite your ingratitude and turning away from thanking Him. If you were to give thanks, He would increase you from His bounty. And since they deserve to have blessings withdrawn from them due to their turning away from remembrance and blindness to insight, He pointed to the reason for the continuation of blessings, saying: {إن الله} meaning the One who has the attributes of perfection, with all the attributes of honor and vengeance {لغفور رحيم *} and so He continues to bestow blessings upon you while you are engaged in what necessitates His wrath. And since it is customary for one whose benevolence is denied to hasten to cut it off when they become aware of the ingratitude, it was sometimes imagined by some that the reason for the hastening of benevolence is the lack of knowledge of ingratitude, or the lack of knowledge of ingratitude that does not fall under forgiveness, so He said

سورة منه مع علمهم بأنه أفصح الناس وأنه لا يكون من أحد من الن...

The chapter (of the Quran) is from Him, with His knowledge that He is the most eloquent of people and that no one among people, whether ahead or behind, would utter a statement except they would say it is more eloquent than His.

ولما كان الكتاب هو الصراط المستقيم المنقذ من الهلاك، وكان قو...

And since the Book is the Straight Path that saves from destruction, and their statement is a rejection of it, it is not only a case of being led astray, but also of leading others astray. It is well-known that whoever is led astray bears the guilt of his own misguidance, and whoever leads others astray bears the burden of their misguidance as well - a fact that is self-evident to anyone with a sound mind. Given that this is clear and they claim to be the most insightful people regarding both hidden and apparent matters, it is fitting that He says: {liyahmilu} (that they may bear their own loads). For they know that this consequence necessarily follows their actions, even if they verbally claim otherwise. Alternatively, it could be said that this statement was made because, although ignorance is more befitting of them, it represents a more favorable circumstance for them. This is because they either know that they have done something they are not entitled to do, which would make them the most ignorant of people, or they thought they would be held accountable for it or not. If the latter, then creation would be rendered meaningless, which is not conducive to wisdom in any way. A person holding such a belief is undoubtedly deeply ignorant. If they thought they would be held accountable, then they must have observed many wrongdoers in this world who are not punished, which would necessitate, according to wisdom, the belief in the Hereafter, where the righteous and the wrongdoer would be recompensed. This scenario represents the most favorable of the previously mentioned circumstances. The audacity involved in taking such a stance is not obscure to anyone.

الوقوف في ذلك اليوم، فيحصل لهم من الذل - جزاء على تكبرهم - م...

Standing on that day, they will experience a humiliation - as a consequence of their arrogance - that defies description. The use of "then" {ثم} here serves to underscore the remoteness of such an event and the awe-inspiring nature of the scene, which diminishes every other terrifying prospect. He will say to them on that occasion, by way of reproach and censure: {أين شركاءي} "Where are my associates" whom you used to claim? The attribution of these associates to His sacred Self is a rhetorical device that intensifies the reproach and underscores the extremity of His wrath. {الذين كنتم تشاقون فيهم} "Those against whom you used to be antagonistic," meaning that you persisted in antagonism towards them. This antagonism entailed that you would oppose my friends, thus submitting to those to whom submission is not due and showing arrogance towards those to whom it is not due. Why are they not present to help you or defend you on this day? A variant reading has the word with a broken "n," because the act of opposing the command is tantamount to opposing the one who issued the command. Given that the setting is one of majesty and grandeur, which necessarily increases the level of awe and reverence, it is incumbent that...

نعمل من سوء} تعريضاً بأنهم جديرون - لغاية ما لهم من البلادة ...

They work towards evil, making them deserving, due to their foolishness, to consider the fire as good, just as they lied despite having full knowledge that no falsehood will be uttered on that Day. When the report about the disbelievers was completed, regarding what Allah revealed to the tongues of the angels, from His command, to the Prophets, peace be upon them, in denial of their virtue and arrogance with what they do not possess, by objecting to their Creator, the report began about the affirmers, affirming their guidance and acknowledging their virtue, submitting to those who are His servants, in preferring whomever He wills, indicating the description that necessitated for them the acknowledgment of the truth. So, He said, omitting the 'if' to indicate pleasure with the slightest good and praise upon it, even if it is not repeated: {And it will be said to those who are pious}, meaning those who fear Allah's punishment, {what is it that your Lord has sent down} - meaning, the Beneficent, who bestowed His Spirit, the Giver of life to spirits, upon His Messenger? {They will say}, acknowledging the revelation, without hesitation in speech, understanding that 'that' is an emphasis on the question, not in the sense of 'which': {good}, and the reciters agreed upon nominating this and declining the first, distinguishing between the response of the affirmers and the deniers, in accordance with the affirmers' matching between the response and the question, and the deniers' deviation in their response.

دم كقاح يقيح - واوية ويائية، ولما يلزمه من الاستدارة غالباً،...

The word 'qaha' means to be rough or harsh, often due to its roundness, and 'qawwah' refers to the roughness of a wound. 'Qaha al-bayt' means to clean the house, similar to 'qawwah', and 'al-qaha' refers to a courtyard, often due to its roundness. 'Aqaha' means to insist on refusal after being asked, either due to the removal of gentleness or due to stubbornness. From stubbornness also comes 'waqah', which refers to a hard hoof, and is also related to roundness. A person with a 'waqah' face is one who is shameless. 'Al-mawqah' means one who is experienced, and 'tawqi' of a basin means to repair it with a file and plates, due to roundness and hardness. After describing the astonishing state of their affairs and their evil conditions, and sealing it with a threat, He turns to what they say when told {what has your Lord sent down}, causing another reason for the threat, and marveling at their state in it, saying: {And those who associate partners said}, meaning those who are firmly established in this description and follow it, in a way of objecting to those who call them to monotheism, such as a prophet, arguing with stubbornness and objecting to those who do not ask about what He does, because of His power over all things.

تركه من الهداية ترك المنسي فإنه ليس في يد غيره شيء، ونقل الص...

Leaving someone to misguidance is like leaving something forgotten, for nothing is in the hands of anyone else. As-Saghani narrated in 'Majma' al-Bahrain' that it is said: 'So-and-so lost the camel,' meaning he misled it. Misguidance, according to the Arabs, is deviating from the intended path. Thus, the meaning is that he was the cause for the camel to deviate from its intended path. The meaning of the verse is: 'Do not guide those whom Allah misguides' - with the 'ya' opened, meaning He makes them deviate from the right path. So, do not grieve or be distressed by their lack of response to your advice and sincere supplication, and do not think that there is a deficiency in your supplication. The deficiency lies in their blind misconceptions, and you are only responsible for conveying the message. And His statement: {And for them there are no helpers} means those whom Allah has misguided and all those who are misguided {of helpers} who can help them when they are punished for their misguidance, to save them from the calamity that has befallen them, just as He did with those who denied before them. This is a consequence of what was mentioned earlier, which is that there is no guide for them when Allah intends to misguide them. And it is a rebuke and exhortation for them to take initiative and seek help from whomever they want to establish the proof of what they claim, either by proving the validity of their belief or by helping them to return from it when they are unable to do so, or by withholding punishment from them when it befalls them.

واغتروا بما شاهدوه من العرض الفاني لنخزينهم في الدنيا والآخر...

And they were deceived by the fleeting wealth they saw, so that We might humiliate them in this world and the next, and so that We might repay them for all that they used to do. A mercy upon them is the statement of the Most High: {والذين هاجروا}, meaning those who undertook the migration, fleeing with their religion, and thus abandoned their unbelieving fathers, sons, relatives, homes, and all that they were forbidden from. {في الله}, meaning in the Exalted King, who possesses the attributes of perfection, after the deniers of the resurrection had persisted in harming them, and they left their lands behind. And since their migration did not encompass the time of those who died among them, and others among them accepted Islam after having endured the oppression as Allah willed, the Most High said: {من بعد ما ظلموا}, meaning after the oppression had occurred from the unbelievers - the verb is in the passive voice, as the warning is against the occurrence of the oppression, not its attribution to a specific individual. {لنبوئنهم}, meaning We will provide for them a dwelling that is worthy of their return, through the angels and other soldiers, and all the greatness that We possess. {في الدنيا}, a good and great reward in this world, as a recompense for their perseverance, by elevating their status, even if the polytheists dislike it, as is evident to one who reflects on the meaning for the sake of My allies, despite their small number, and the matter will soon become clear.

بالجار فقال: {من قبلك} إلى الأمم من طوائف البشر {إلا رجالاً}...

The Exalted said, '{from before you}' to the nations among the types of humans, '{except men}' - not angels, but rather human beings - who are at the utmost level of reliance and patience, which is the station of the righteous. '{We revealed to them}' through the angels. And how excellent is the subsequent statement for those who are patient, for the messengers are the most patient of people. Since they had resorted to asking the people of the Book about certain matters, and they had brought knowledge from Allah, the reason for this notification is the command to ask them about that. So, He said, addressing them and everyone else who wants to verify: '{So ask}' - O deniers and whoever among others wants to ask - '{the people of the reminder}' - i.e., those with knowledge of the Book. It is called 'reminder' because remembrance, which is the opposite of forgetfulness, is like the means that leads to it, so it is referred to by it. It is as if the ignorant person is forgetful, even if they are not actually forgetful. Similarly, the reminder - which is the spoken word - is a means to knowledge. Since they had a sense of that from hearing the news of the nations before them, He alluded to it by saying: '{if you do not know}' - i.e., by nature and instinct - or it is a warning against being content with ignorance. Since the messengers of kings are associated with what is known about their truthfulness, He said - in response to one who is as if saying, 'By what means were they sent?' - '{with clear proofs}' that are known due to their truthfulness.

{رحيم *} أي فتسبب عن إمهاله لهم في كفرهم وطغيانهم مع القدرة ...

The Merciful, meaning that He allows them to persist in their disbelief and transgression despite having the power over them, and with knowledge that His delay in punishing them is only due to His mercy and compassion. And as He warns them, He indicates the perfection of His power over this and other matters by saying, while being aware of what He has decreed: Or do they not see their inability to do what they want and their constraint to what they do not want, so they may know His power and their own weakness, and thus understand that His pardon of their sins is a favor to them and a kindness. {أولم} And since it was their right to hasten to repentance but they did not, He turned away from them during the recitation of the congregation as a warning, so He said: {يروا} with the lowercase 'y', and Hamza and Al-Kasai recited it with the address, in line with what came before, meaning they look with the eyes of insight, contemplating with discernment, and He explained their distance from divine knowledge with the word of limitation, so He said: {إلى ما خلق الله} meaning the One to whom all matters belong {من شيء} meaning which has a shadow {يتفيؤا} meaning turns back towards the indicator {ظلاله} which is what the indicator shields from the sun, surpassing it {عن اليمين} which is what is to the right of the one facing north, facing south, which is the direction of the Kaaba for those in the lands of Sham, which is the dwelling place of the Prophets, peace be upon them.

بذلك وإن دلت عليه الأدلة، ويجوز وهو أقرب - أن يعطف على قوله:...

And thus, even if the evidence points to it, and it is permissible - and more likely - that it is connected to His statement: {And those who associate others with Allah said}, as a rebuke to them for using His judgment as an argument, yet they did not hasten to obey His command. For the intended meaning of the dual form had not been understood, and the obstinate might say that what is prohibited is the multitude of names, He said, affirming and confirming: {two}, indicating that divinity is a position that allows for the possibility of necessary contention, which is inconsistent with the weakness that negates that rank, and the absolute number contradicts the divine attributes. And in this, along with the fact that their objects of worship were numerous, there is also an indication that what is called a god - no matter how numerous - ultimately refers to two: the Creator and the created. And it is known to every rational person that the created is not worthy of divinity, so the matter is restricted to the Creator. And if the Creator is not considered, it would inevitably be divided, and the minimum division would be into two. And the door of adoption, if its object is indefinite, is sufficient with one, just as you say: 'I have taken a house,' and 'I have taken a wife' - and so on. Then, He explained this prohibition with what the context necessitates regarding oneness, saying: {For He is} - that is, the God understood from the word {two gods}, which no one else deserves to have this pronoun applied to them except metaphorically, because it is not applied in a real sense except to what they found of His essence {God}, meaning He deserves this description in an absolute sense.

{ويجعلون} أي على سبيل التكرير {لما لا يعلمون} مما يعبدونه من...

And they assign, in a repetitive manner, to that which they do not know, namely the idols and other things they worship, which are in a state of non-existence and absolute nullity due to the attributes they have ascribed to them, as the Almighty says {Or do they inform Him of what He does not know?} {The Thunder: 33}. They assign a share of what We have provided them, in terms of greatness, from the crops, livestock, and other things, to draw near to them, as explained in the chapter of Al-An'am. Alternatively, you can interpret it as related to {They associate}, which would make it part of the phrase 'if', meaning they were surprised by His mercy in salvation with association and drawing near to what they are ignorant of, which is better than what they know, because it is non-existent and has no power or benefit in the position they have established for it. Then, He turned to them, warning them of what they deserve for this action, saying {I swear by God}, the Great King, {you will surely be questioned} on the Day of Gathering {about what you used to fabricate} in your claims, a questioning that is a rebuke, and one for which the only response is shame. Having explained their foolishness in diverting from what He gave them to what is considered non-existent and unknown, He also explained their greater foolishness in making the Owner of the Kingdom and His kingdom the most contemptible thing they consider, which He created for them, due to their need for Him and His independence from them.

{للذين لا يؤمنون} أي لا يوجدون الإيمان أصلاً {بالآخرة مثل} أ...

For those who do not believe, meaning they do not possess faith initially, {in the Hereafter} is similar to {evil}, which is characterized by weakness, need, humiliation, and ignorance. {And for Allah}, who possesses all perfection, {is the highest attribute}, whether it be a narrative, measure, description, or standard, with complete richness, power, and all attributes of perfection, unadulterated by any need, weakness, or defect. The most eloquent expression of this concept is 'there is no deity except Allah.' The notion of attributing attributes to the truth will be further clarified, God willing, in Surah Ar-Rum. Since Allah's affair is more sublime than what the intellect can grasp and what understanding can reach, He alluded to this by saying: {And He}, the only one, {is the Exalted in Might}, for whom nothing is impossible and who has no equal. {The Wise}, who does not impose anything except in its proper place. If He were to treat them as they deserve for these great sins that have been mentioned, He would have emptied the earth of them. {And if Allah}, the Great King, who possesses all perfect attributes, {were to punish the people} all of them.

ولما كان ما تقدم أمارة على كراهتهم لما نسبوه إلى الله تعالى،...

And since what has been mentioned is an indication of their dislike for what they attribute to Allah, the Exalted, it is followed by a clear statement after the allusion, with the words of the Exalted: {ويجعلون لله}, meaning the Great King, {ما يكرهون}, meaning what they dislike for themselves, such as daughters, wealth, and partners in sovereignty, as well as their belittling of His messengers and armies, and their taking lightly of His messages. Then, He described their boldness in spite of this, which occurs in a place of fear, and which necessitates a lack of necessary reflection due to a lack of intellect. He said: {وتصف}, meaning they say, believing in the purity of their statement, and since it is a statement without truth, He attributed it to their tongues, saying: {ألسنتهم}, meaning, in spite of the fact that it is a statement that no rational person should imagine. {الكذب}, then He clarified it by saying: {أن لهم الحسنى}, meaning with Him, and there is no greater ignorance, nor worse judgment, than to claim that one who attributes to Him what they dislike will attribute to them what they love. It is as if it were said: So what is wrong with them

إلى العلم قال: {لعبرة} فكأنه قيل: ما هي؟ فقيل: {نسقيكم} بضم ...

Al-Ilm said: '{لعبرة}' as if it were said, 'What is it?' and it was said: '{نسقيكم}' with 'n' pronounced with a damma in the recitation of the majority, from 'asqah' - when one repeatedly provides something to drink, such as from a river, milk, or other things. And with a fat-ha in the recitation of Nafi', Ibn 'Amir, and 'Asim in the narration of Shu'bah: from 'saqah' - when one hands over something to drink. Since 'al-an'am' is a collective noun, it can be considered as a singular, as transmitted by Sibawayh, and the 'masqi' (that which is given to drink) is mentioned, which is milk, due to what the context of the surah necessitates in counting blessings, thus the intention of females is specified, and the ambiguity is removed with the use of the masculine pronoun. Allah says: '{مما}' meaning from some of what '{في بطونه}' and the pronoun is mentioned to avoid confusion and to indicate the strength of the meaning, since it is the surah of blessings, unlike what is found in Al-Mu'minun. And since the place of the lesson is the extraction of milk from other things, Allah says: '{من بين فرث}' which is the sediment that goes down to the stomach, and when it comes out, it is not called 'frth'. '{ودم لبناً خالصاً}' pure milk, free from any mixture of the two or from anything else.

آيات الاعتبار البادية لأولي الأبصار، لأن الخلق كله إنما هو ع...

The verses of reflection that are evident to those with insight, for the entirety of creation is merely a sign for contemplation, not something that exists for its own sake {And they are satisfied with the life of this world and are at ease with it, while those who are heedless of Our signs - their refuge is the Fire because of what they used to earn} [Yunus: 7-8]. They took what was created as a lesson to be learned about their Lord and made it a means of gain for themselves, until it became, for them and their followers, a sign in and of itself, rather than a sign of its Creator {Are you building on every elevation a sign, amusing yourselves?} [Ash-Shu'ara: 128], {And Allah created you and what you do}. Then, the signs of reflection are followed by what can be grasped by the most basic level of intellect with the clarity of observation {And He has subjected for you the night and day and the sun and the moon, and the stars are subjected by His command. Indeed, in that are signs for a people who use reason} [An-Nahl: 12]. The signs are grouped together due to the multiplicity of their aspects in conveying the intended meaning. Next, what can be understood through the most basic level of intellect with clarity of observation is followed by what requires thought to be stirred by the intellect, which is preoccupied with the benefits of the senses, away from contemplating the aspect of its sign {It is He who sends down water from the sky for you, from which you drink, and out of which [grows] vegetation on which you pasture your animals. And [He grows] for you thereby the crops, and olives, and palm trees, and grapes, and from all the fruits. Indeed, in that is a sign for a people who reason} [An-Nahl: 10-11]. The sign is mentioned separately due to the multitude of its manifestations, beginning with the unity of water and ending with the unity of benefit; then, what can be grasped by the thought of the most basic level of intellect, which is acceptable...

ولما أيقظهم من رقدتهم، ونبههم على عظيم غفلتهم من عموم القدرة...

And when He awakened them from their slumber and alerted them to the greatness of their heedlessness regarding the all-encompassing power and knowledge that necessitates action by choice, confirming the Resurrection and other matters, through some of His signs that are scattered throughout the universe, from inanimate objects to animals, and sealed it with that which is a cure. He reminded them, by mentioning the stages of human life - which are the stages of childhood, growth, then youth, at the end of which one reaches maturity, then old age, during which one's strength declines, and finally, the stage of decline accompanied by weakness, which is old age - of that which no medicine can cure. This was an encouragement to ponder His signs and understand them before the occurrence of that event, so that they would not miss the opportunity and later regret, when regret would be of no benefit. So, He said: {And Allah} - Who encompasses all things with His power and knowledge - {created you} and made you, after non-existence, living, rational, and contentious beings. {Then He will cause you to die} at different ages, so that the young are not able to delay it, nor the old able to hasten it. Among you are those who die during their prime, {and among you are those who are sent back} - by the easiest of matters from Us, and they are not able to defy it in any way - {to the most miserable of old age}, because they become senile and return to a state similar to that of childhood.

ولما دحض بهذه الحجة جميع ما أقاموه من الشبه وضربوه من الأمثا...

And when this argument refutes all the doubts they have established and the examples they have given regarding their statement that the King cannot be approached except

من ذلك كانت قدرته عليه كقدرته على الشهادة من الساعة التي تنك...

Thus, His power over it is like His power over the testimony of the Hour, which you deny out of awe for it. And apart from these, He has distinguished for you, from the beginning of this surah to this point, the creation of the heavens and the earth and what is in them, {and the command of the Hour}, which is the time when the Resurrection will occur, according to your belief that it will not occur, and your disdain and astonishment at the speed of its occurrence when it is witnessed by people. Therefore, it is described as {the Hour}, which is like {the blink of an eye}. That is, like the return of the glance attributed to any eye. And when creation rises from their graves, hastening to the caller - this is in relation to their knowledge and estimation - but in relation to Him, the Exalted, His command is in majesty, greatness, speed, and perfection, beyond description, and intellects are insufficient to comprehend it, with no doubt or hesitation. That is why He explained it by saying: {Indeed, Allah} - the Great King - {is over all things} - that is, all possibilities - {capable}. And when the rebuke of their belief in falsehood and ingratitude for the truth, and what follows from it, came to an end, and was sealed with the command of the Hour, He followed up on His statement, {And Allah has made for you from yourselves mates}, with what is among the proofs of the Hour and the perfection of power and voluntary action from the first creation. So He said: {And Allah} - the One who possesses all greatness -

ولما ذكرهم سبحانه بنعمة الإدراك بعد ابتداء الخلق، وأتبعه ما ...

And when He mentioned to them, in His glory, the blessing of perception after the beginning of creation, and followed it with what He bestowed upon the birds from the protective elevation from heat, He followed it with what they settle in, shading them and gathering them, for it is the most important thing for animals. So, He said, {والله}, meaning the One who has perfect wisdom and comprehensive power, {جعل لكم}, meaning to you, O heedless ones, {من بيوتكم}, the origin of the house being a shelter at night, then it expanded, {سكنا}, which is

إليهم وهم أهل الأرض، وأكثرهم ليس من وقوعه صلى الله عليه وعلى...

To them, the people of the earth, and most of them are not from the occurrence of the Prophet's (peace be upon him and his family) revelation. Therefore, He did not limit his mission to anything. Then, He explained that there is no excuse for those who reject His signs, for on that Day, there will be no argument for those who disobey His command today. For, He, the Exalted, has removed the obstacles and left the matter on a pure, white path, whose night is like its day, and none deviates from it except those who are doomed. He said, out of mercy, regarding His statement {And We have sent down the Book to you}, the verse following {No blame}, the two verses: {And We have sent down} - meaning, with Our great power, according to the gradual revelation and the celestial bodies - {to you the Book}, which encompasses guidance, {as an explanation} - that is, for the sake of complete explanation. The scholars said: This is a noun, not a verb, like 'meeting'. {For everything} that comes to you from their questions, events, and other things. The Quran is at the highest level of explanation, just as it is at the highest level of eloquence. This is because the meaning is conveyed more quickly and clearly to the minds, and the soul is more receptive to it due to its excellent organization and proximity to understanding. The need for its interpretation arose, despite its being at the pinnacle of explanation, due to human limitations in understanding the methods of the Arabs, who are the originators of this language, and the Arabs' own limitations in achieving all their goals, just as they fell short of the Quran's level of eloquence. Thus, the need for interpretation arose from the limitations of understanding, not from any lack of clarity in the speech itself. This is why people differ in their understanding of the Quran according to their varying levels of eloquence and knowledge of the Arabs' methods in all their styles. Imam ash-Shafii said

الكثير {وليبينن لكم} أي إذا تجلى لفصل القضاء {يوم القيامة} م...

The Exalted One {to make clear to you} means when the judgment is clarified on {the Day of Resurrection}, despite all of this, {what you used to be} in, meaning in your mountains, {in which you differed}, so beware of the Day of Presentation to the King of Kings, in the presence of the leaders and kings, and all objects of worship, all of whom are humbled in His presence, and those who are audited in their account will perish.

يرضي الله، وعلى ربهم وحده يتوكلون، ثم وصل بذلك ما أفهمه من أ...

Allah is pleased, and they trust in their Lord alone. Then, He connected to that what I understand from the fact that He has authority over others, so He said: {إنما سلطانه}, meaning the authority by which He has complete power, by the permission of Allah, {على الذين يتولونه}, meaning those who take Him as their guardian and persist in that by renewing their allegiance at all times. And {والذين هم} - meaning those who, in their outward and inward aspects, {به} - are polytheists, always, because when they follow his whispers and obey his commands, they worship him, making him a partner in that way. Thus, they do not ponder the subtleties of the Quran, nor do they understand its outward meanings as they are, due to the blindness and whispers of Satan that have veiled them, and the obstacles that have blocked them from these methods of his plots. They continue to assault it with blind hearts and loose tongues. Then, He mentioned, as a consequence of this decree - which the speech has indicated - what the dominance of Satan over them has produced, so He said: {وإذا بدلنا} - meaning, when We replace, by Our greatness, a verse, {ءاية} - easy, like the limitation of four months and ten days, or the fighting of one Muslim against two disbelievers, or difficult, like the prohibition of wine and the obligation of five prayers, and We make it

بهم ذلك؟ فقال تعالى: {ذلك} الارتداد أو الوعيد العظيم {بأنهم}...

Is it because of this? Allah says: {ذلك} refers to the great apostasy or the tremendous threat, {بأنهم} meaning because they {استحبوا}, that is, they loved with great passion, {الحياة الدنيا}, which is the lowly, present, and ephemeral life, and thus they preferred it {على الآخرة}, the lasting and luxurious one, because they saw the hardship of the believer and the comfort of the disbeliever. And also because {و} {أن الله}, the King who possesses the greatest wealth, {لا يهدي القوم الكافرين}, meaning He does not guide the disbelieving people who are known to persist in their disbelief, but instead, He abandons them and allows Satan to deceive them, leading them away from their religion.

أو أعطوا الفتنة من أنفسهم ففتنوها بأن أطاعوا في كلمة الكفر، ...

Or have they been afflicted with a trial from themselves, for they were tried by obeying in a word of disbelief, or in returning with those who were returned to the lands of disbelief after their emigration following their faith. {Then they strove} means they exerted the effort of the disbelievers with the Prophet, may God's peace and blessings be upon him and his family, in repentance to God the Exalted. {And were patient} with that until they died upon it. {Indeed, your Lord} - who has done good to you by subjugating these characteristics for you - since it is for Him, may He be exalted, to forgive all sins except for polytheism, and to punish for all of them and some of them, and to accept all good deeds and reject some of them, He alluded to that with the neighbor, so He said: {After that} - meaning these good deeds that occurred after those corrupt ones, which are the trials - {Forgiving} - meaning one who erases sins completely - {Merciful} - meaning one who bestows great honor, so He forgives them and has mercy on them.

أي المحيط بكل شيئ قدرة وعلماً {لباس الجوع} بعد رغد العيش {وا...

The One who encompasses all things with His power and knowledge, {dressing them in hunger} after a life of luxury {and fear} after security and tranquility, until it became for them, due to its comprehensiveness, a garment, and due to its severity, a taste. So, it is as if looking at the borrowed item, and here it is more expressive of encompassing and tasting. If one were to look at the borrowed item, they would say: 'so He clothed them', and the aspect of tasting would be lost. This is similar to how Kuthayyir looked at it in his statement: 'The cloak is submerged when the smiling one laughs... the necks of the camels are closed due to his laughter'. The cloak is borrowed for the known and the noble, because it preserves what it is placed upon, like the preservation of the cloak. He described it with 'submersion', which is a description of the known and the noble, not a description of the cloak, which is the borrowed item. If he were to look at it, he would describe it with 'width' or 'length', for example, just as one who mentioned the sword, which a person uses to protect themselves, said: 'The cloak of 'Abd Amr disputes with me... be gentle, O brother of Bakr bin 'Umar, and take the portion that my right hand possesses... and give me the portion that is below it, and take a portion of it as a gift'.

ولما كان الإذن إنما هو في بعض الرزق في الحال المذكور فاحتيج ...

And when permission was only for some provision in the mentioned situation, it was necessary to know it, and since the permissible things were more than the prohibited ones, the few were specified so that the many could be known from them. Because when two opposites are known in general, and one of them is specified, the other is known from its specification. So, Allah the Exalted said: {إنما حرم} - Allah, to whom no one's command is comparable - {عليكم الميتة} which was explained by the tongue of the Prophet, peace be upon him and his family, to be a dead animal, even if it was slaughtered. And {والدم} - blood - {ولحم الخنزير} - the flesh of swine - which was specifically mentioned after being included in the dead animals, because the Christians used to eat it as a religion. And {وما أهل} - and whatever was dedicated - by any means of dedication, from any kind of dedication. And since the purpose of the surah was to explain perfection, it was more appropriate to present the imperfection of the one being taken care of first, so Allah the Exalted said: {لغير الله} - for other than Allah - the Great King, who has no other king like Him - {به} - with it. And since a person may be forced to eat anything that can be eaten, He showed mercy to them and permitted them to fulfill their necessity from the forbidden things, so Allah the Exalted said: {فمن اضطر} - whoever is forced - in any way they are forced - {غير باغ} - not transgressing against another forced person - {ولا عاد} - not exceeding the limit. And since the permission to eat from these things was in the state of necessity

ولما تبين بهذه الآية - كما مضى تقريره في الأنعام - جميع المح...

And when it became clear from this verse - as has been previously explained in Al-An'am - that all the animals they considered forbidden to eat were done so out of ignorance, as they had forbidden them to themselves for the sake of their idols, He explicitly prohibited it to emphasize that restriction, saying: {ولا تقولوا} - meaning, do not say in any way, at any time. And since their declarations of what was permissible and forbidden were empty words without any basis in reality, as there was no evidence for them, He described them as mere verbal descriptions that do not deserve to be considered, saying: {لما تصف} - meaning, because of what you describe {ألسنتكم} - that is, concerning the animals, livestock, and crops. And when the soul was moved to understand what was being said about this, He clarified the meaning of that statement, saying: {الكذب} - that is, the statement that is pure falsehood. And when the desire to specify that statement grew stronger, He replaced it, saying: {هذا حلال وهذا حرام} - and it is possible that {الكذب} is the object of {تصف}, making {ما} a nominalizer, meaning because of their description of it, as if to say

السهل فقال سبحانه: {ثم أوحينا} أي ثم زدناه تعظيماً وجلالة بأ...

The Exalted One said: {ثم أوحينا}, meaning, then We increased him in grandeur and majesty by revealing to him, and to you, the most noble of creation. The Exalted One explained the revelation, saying: {أن اتبع}, meaning, follow with the utmost effort and determination. Since the intention was the foundation of the religion and the beauty of necessity in it, with ease of submission and detachment from all falsehood, and the call to gentleness with patience, and the repetition of presentation of evidence, and all that the pure intellect and sound instinct call to, it was expressed by 'the way' (ملة), so the Exalted One said: {ملة إبراهيم}. There is no doubt that this understanding also includes migration. Since the Hanifite nature was the most noble of the characteristics of Abraham, peace be upon him, and it was the specific intention, it was explicitly stated, so the Exalted One said: {حنيفاً}, meaning, being in a state of strong inclination towards the truth, with the correct evidence. The Arabs were encouraged towards monotheism and deterred from polytheism by the Exalted One's saying: {وما كان} from any aspect {من المشركين}. When the Exalted One called to lofty character and non-objection in this, and concluded with the command to the Hanifite way, which is the ease of submission to the evidence, and not being with the obstinate, following the example of the father.

ولما قدم سبحانه في هذه السورة حكاية كثير من استهزائهم بوعده ...

And when He, glorified, presented in this surah the story of how many of them mocked His promise and threat, and denied His messengers in the most heinous manner, and fabricated lies due to their intense anxiety towards them, leading to extreme sorrow over their misguidance and other matters that may have led to despair from them, causing one to refrain from supplicating for them, and followed it with parables and argumentation - on those miraculous methods, with what precedes from their visible signs to understanding when the hearing is struck by grand meanings and beautiful purposes - for all of creation, what transcends description, and when the elite ponder over them, they find in them subtleties of truths, avenues of refinement, and definitive proofs, and refined purposes and means, which clarify - with varying intellects and differing thoughts - that it is an ocean without a shore or resting place, and no end to what can be extracted from it, and sealed with the greatest example, since that is the case, and He, glorified, commanded His prophet, peace be upon him and his family, who is the All-Hearing and Obedient, to follow in his footsteps, and emulate his inner and outer self.

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Read Surah The Bee
سورة الحجر
Juz 14 43.6% (99/227)
Hizb 27 66.4% (99/149)

أَتَىٰٓ أَمْرُ ٱللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يُشْرِكُونَ ﴿١﴾

The command of Allah is coming, so be not impatient for it. Exalted is He and high above what they associate with Him.

يُنَزِّلُ ٱلْمَلَـٰٓئِكَةَ بِٱلرُّوحِ مِنْ أَمْرِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦٓ أَنْ أَنذِرُوٓا۟ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّآ أَنَا۠ فَٱتَّقُونِ ﴿٢﴾

He sends down the angels, with the inspiration of His command, upon whom He wills of His servants, [telling them], "Warn that there is no deity except Me; so fear Me."

خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۚ تَعَـٰلَىٰ عَمَّا يُشْرِكُونَ ﴿٣﴾

He created the heavens and earth in truth. High is He above what they associate with Him.

خَلَقَ ٱلْإِنسَـٰنَ مِن نُّطْفَةٍۢ فَإِذَا هُوَ خَصِيمٌۭ مُّبِينٌۭ ﴿٤﴾

He created man from a sperm-drop; then at once, he is a clear adversary.

وَٱلْأَنْعَـٰمَ خَلَقَهَا ۗ لَكُمْ فِيهَا دِفْءٌۭ وَمَنَـٰفِعُ وَمِنْهَا تَأْكُلُونَ ﴿٥﴾

And the grazing livestock He has created for you; in them is warmth and [numerous] benefits, and from them you eat.

وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ ﴿٦﴾

And for you in them is [the enjoyment of] beauty when you bring them in [for the evening] and when you send them out [to pasture].

Read Surah The Bee
سورة النحل
Juz 14 46.3% (105/227)
Hizb 27 70.5% (105/149)

وَتَحْمِلُ أَثْقَالَكُمْ إِلَىٰ بَلَدٍۢ لَّمْ تَكُونُوا۟ بَـٰلِغِيهِ إِلَّا بِشِقِّ ٱلْأَنفُسِ ۚ إِنَّ رَبَّكُمْ لَرَءُوفٌۭ رَّحِيمٌۭ ﴿٧﴾

And they carry your loads to a land you could not have reached except with difficulty to yourselves. Indeed, your Lord is Kind and Merciful.

وَٱلْخَيْلَ وَٱلْبِغَالَ وَٱلْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةًۭ ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ ﴿٨﴾

And [He created] the horses, mules and donkeys for you to ride and [as] adornment. And He creates that which you do not know.

وَعَلَى ٱللَّهِ قَصْدُ ٱلسَّبِيلِ وَمِنْهَا جَآئِرٌۭ ۚ وَلَوْ شَآءَ لَهَدَىٰكُمْ أَجْمَعِينَ ﴿٩﴾

And upon Allah is the direction of the [right] way, and among the various paths are those deviating. And if He willed, He could have guided you all.

هُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ ۖ لَّكُم مِّنْهُ شَرَابٌۭ وَمِنْهُ شَجَرٌۭ فِيهِ تُسِيمُونَ ﴿١٠﴾

It is He who sends down rain from the sky; from it is drink and from it is foliage in which you pasture [animals].

يُنۢبِتُ لَكُم بِهِ ٱلزَّرْعَ وَٱلزَّيْتُونَ وَٱلنَّخِيلَ وَٱلْأَعْنَـٰبَ وَمِن كُلِّ ٱلثَّمَرَٰتِ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَتَفَكَّرُونَ ﴿١١﴾

He causes to grow for you thereby the crops, olives, palm trees, grapevines, and from all the fruits. Indeed in that is a sign for a people who give thought.

وَسَخَّرَ لَكُمُ ٱلَّيْلَ وَٱلنَّهَارَ وَٱلشَّمْسَ وَٱلْقَمَرَ ۖ وَٱلنُّجُومُ مُسَخَّرَٰتٌۢ بِأَمْرِهِۦٓ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يَعْقِلُونَ ﴿١٢﴾

And He has subjected for you the night and day and the sun and moon, and the stars are subjected by His command. Indeed in that are signs for a people who reason.

وَمَا ذَرَأَ لَكُمْ فِى ٱلْأَرْضِ مُخْتَلِفًا أَلْوَٰنُهُۥٓ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَذَّكَّرُونَ ﴿١٣﴾

And [He has subjected] whatever He multiplied for you on the earth of varying colors. Indeed in that is a sign for a people who remember.

وَهُوَ ٱلَّذِى سَخَّرَ ٱلْبَحْرَ لِتَأْكُلُوا۟ مِنْهُ لَحْمًۭا طَرِيًّۭا وَتَسْتَخْرِجُوا۟ مِنْهُ حِلْيَةًۭ تَلْبَسُونَهَا وَتَرَى ٱلْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ ﴿١٤﴾

And it is He who subjected the sea for you to eat from it tender meat and to extract from it ornaments which you wear. And you see the ships plowing through it, and [He subjected it] that you may seek of His bounty; and perhaps you will be grateful.

Read Surah The Bee
سورة النحل
Juz 14 49.8% (113/227)
Hizb 27 75.8% (113/149)

وَأَلْقَىٰ فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِكُمْ وَأَنْهَـٰرًۭا وَسُبُلًۭا لَّعَلَّكُمْ تَهْتَدُونَ ﴿١٥﴾

And He has cast into the earth firmly set mountains, lest it shift with you, and [made] rivers and roads, that you may be guided,

وَعَلَـٰمَـٰتٍۢ ۚ وَبِٱلنَّجْمِ هُمْ يَهْتَدُونَ ﴿١٦﴾

And landmarks. And by the stars they are [also] guided.

أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ ﴿١٧﴾

Then is He who creates like one who does not create? So will you not be reminded?

وَإِن تَعُدُّوا۟ نِعْمَةَ ٱللَّهِ لَا تُحْصُوهَآ ۗ إِنَّ ٱللَّهَ لَغَفُورٌۭ رَّحِيمٌۭ ﴿١٨﴾

And if you should count the favors of Allah, you could not enumerate them. Indeed, Allah is Forgiving and Merciful.

وَٱللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ﴿١٩﴾

And Allah knows what you conceal and what you declare.

وَٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ لَا يَخْلُقُونَ شَيْـًۭٔا وَهُمْ يُخْلَقُونَ ﴿٢٠﴾

And those they invoke other than Allah create nothing, and they [themselves] are created.

أَمْوَٰتٌ غَيْرُ أَحْيَآءٍۢ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ ﴿٢١﴾

They are, [in fact], dead, not alive, and they do not perceive when they will be resurrected.

إِلَـٰهُكُمْ إِلَـٰهٌۭ وَٰحِدٌۭ ۚ فَٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ قُلُوبُهُم مُّنكِرَةٌۭ وَهُم مُّسْتَكْبِرُونَ ﴿٢٢﴾

Your god is one God. But those who do not believe in the Hereafter - their hearts are disapproving, and they are arrogant.

لَا جَرَمَ أَنَّ ٱللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْتَكْبِرِينَ ﴿٢٣﴾

Assuredly, Allah knows what they conceal and what they declare. Indeed, He does not like the arrogant.

وَإِذَا قِيلَ لَهُم مَّاذَآ أَنزَلَ رَبُّكُمْ ۙ قَالُوٓا۟ أَسَـٰطِيرُ ٱلْأَوَّلِينَ ﴿٢٤﴾

And when it is said to them, "What has your Lord sent down?" They say, "Legends of the former peoples,"

لِيَحْمِلُوٓا۟ أَوْزَارَهُمْ كَامِلَةًۭ يَوْمَ ٱلْقِيَـٰمَةِ ۙ وَمِنْ أَوْزَارِ ٱلَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ ۗ أَلَا سَآءَ مَا يَزِرُونَ ﴿٢٥﴾

That they may bear their own burdens in full on the Day of Resurrection and some of the burdens of those whom they misguide without knowledge. Unquestionably, evil is that which they bear.

قَدْ مَكَرَ ٱلَّذِينَ مِن قَبْلِهِمْ فَأَتَى ٱللَّهُ بُنْيَـٰنَهُم مِّنَ ٱلْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ ٱلسَّقْفُ مِن فَوْقِهِمْ وَأَتَىٰهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ ﴿٢٦﴾

Those before them had already plotted, but Allah came at their building from the foundations, so the roof fell upon them from above them, and the punishment came to them from where they did not perceive.

Read Surah The Bee
سورة النحل
Juz 14 55.1% (125/227)
Hizb 27 83.9% (125/149)

ثُمَّ يَوْمَ ٱلْقِيَـٰمَةِ يُخْزِيهِمْ وَيَقُولُ أَيْنَ شُرَكَآءِىَ ٱلَّذِينَ كُنتُمْ تُشَـٰٓقُّونَ فِيهِمْ ۚ قَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ إِنَّ ٱلْخِزْىَ ٱلْيَوْمَ وَٱلسُّوٓءَ عَلَى ٱلْكَـٰفِرِينَ ﴿٢٧﴾

Then on the Day of Resurrection He will disgrace them and say, "Where are My 'partners' for whom you used to oppose [the believers]?" Those who were given knowledge will say, "Indeed disgrace, this Day, and evil are upon the disbelievers" -

ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلْمَلَـٰٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ ۖ فَأَلْقَوُا۟ ٱلسَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوٓءٍۭ ۚ بَلَىٰٓ إِنَّ ٱللَّهَ عَلِيمٌۢ بِمَا كُنتُمْ تَعْمَلُونَ ﴿٢٨﴾

The ones whom the angels take in death [while] wronging themselves, and [who] then offer submission, [saying], "We were not doing any evil." But, yes! Indeed, Allah is Knowing of what you used to do.

فَٱدْخُلُوٓا۟ أَبْوَٰبَ جَهَنَّمَ خَـٰلِدِينَ فِيهَا ۖ فَلَبِئْسَ مَثْوَى ٱلْمُتَكَبِّرِينَ ﴿٢٩﴾

So enter the gates of Hell to abide eternally therein, and how wretched is the residence of the arrogant.

۞ وَقِيلَ لِلَّذِينَ ٱتَّقَوْا۟ مَاذَآ أَنزَلَ رَبُّكُمْ ۚ قَالُوا۟ خَيْرًۭا ۗ لِّلَّذِينَ أَحْسَنُوا۟ فِى هَـٰذِهِ ٱلدُّنْيَا حَسَنَةٌۭ ۚ وَلَدَارُ ٱلْـَٔاخِرَةِ خَيْرٌۭ ۚ وَلَنِعْمَ دَارُ ٱلْمُتَّقِينَ ﴿٣٠﴾

And it will be said to those who feared Allah, "What did your Lord send down?" They will say, "[That which is] good." For those who do good in this world is good; and the home of the Hereafter is better. And how excellent is the home of the righteous -

جَنَّـٰتُ عَدْنٍۢ يَدْخُلُونَهَا تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۖ لَهُمْ فِيهَا مَا يَشَآءُونَ ۚ كَذَٰلِكَ يَجْزِى ٱللَّهُ ٱلْمُتَّقِينَ ﴿٣١﴾

Gardens of perpetual residence, which they will enter, beneath which rivers flow. They will have therein whatever they wish. Thus does Allah reward the righteous -

ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلْمَلَـٰٓئِكَةُ طَيِّبِينَ ۙ يَقُولُونَ سَلَـٰمٌ عَلَيْكُمُ ٱدْخُلُوا۟ ٱلْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ ﴿٣٢﴾

The ones whom the angels take in death, [being] good and pure; [the angels] will say, "Peace be upon you. Enter Paradise for what you used to do."

هَلْ يَنظُرُونَ إِلَّآ أَن تَأْتِيَهُمُ ٱلْمَلَـٰٓئِكَةُ أَوْ يَأْتِىَ أَمْرُ رَبِّكَ ۚ كَذَٰلِكَ فَعَلَ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ ﴿٣٣﴾

Do the disbelievers await [anything] except that the angels should come to them or there comes the command of your Lord? Thus did those do before them. And Allah wronged them not, but they had been wronging themselves.

فَأَصَابَهُمْ سَيِّـَٔاتُ مَا عَمِلُوا۟ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ ﴿٣٤﴾

So they were struck by the evil consequences of what they did and were enveloped by what they used to ridicule.

Read Surah The Bee
سورة النحل
Juz 14 58.6% (133/227)
Hizb 27 89.3% (133/149)

وَقَالَ ٱلَّذِينَ أَشْرَكُوا۟ لَوْ شَآءَ ٱللَّهُ مَا عَبَدْنَا مِن دُونِهِۦ مِن شَىْءٍۢ نَّحْنُ وَلَآ ءَابَآؤُنَا وَلَا حَرَّمْنَا مِن دُونِهِۦ مِن شَىْءٍۢ ۚ كَذَٰلِكَ فَعَلَ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ فَهَلْ عَلَى ٱلرُّسُلِ إِلَّا ٱلْبَلَـٰغُ ٱلْمُبِينُ ﴿٣٥﴾

And those who associate others with Allah say, "If Allah had willed, we would not have worshipped anything other than Him, neither we nor our fathers, nor would we have forbidden anything through other than Him." Thus did those do before them. So is there upon the messengers except [the duty of] clear notification?

وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍۢ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّـٰغُوتَ ۖ فَمِنْهُم مَّنْ هَدَى ٱللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ ٱلضَّلَـٰلَةُ ۚ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُكَذِّبِينَ ﴿٣٦﴾

And We certainly sent into every nation a messenger, [saying], "Worship Allah and avoid Taghut." And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed. So proceed through the earth and observe how was the end of the deniers.

إِن تَحْرِصْ عَلَىٰ هُدَىٰهُمْ فَإِنَّ ٱللَّهَ لَا يَهْدِى مَن يُضِلُّ ۖ وَمَا لَهُم مِّن نَّـٰصِرِينَ ﴿٣٧﴾

[Even] if you should strive for their guidance, [O Muhammad], indeed, Allah does not guide those He sends astray, and they will have no helpers.

وَأَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَـٰنِهِمْ ۙ لَا يَبْعَثُ ٱللَّهُ مَن يَمُوتُ ۚ بَلَىٰ وَعْدًا عَلَيْهِ حَقًّۭا وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ ﴿٣٨﴾

And they swear by Allah their strongest oaths [that] Allah will not resurrect one who dies. But yes - [it is] a true promise [binding] upon Him, but most of the people do not know.

لِيُبَيِّنَ لَهُمُ ٱلَّذِى يَخْتَلِفُونَ فِيهِ وَلِيَعْلَمَ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّهُمْ كَانُوا۟ كَـٰذِبِينَ ﴿٣٩﴾

[It is] so He will make clear to them [the truth of] that wherein they differ and so those who have disbelieved may know that they were liars.

إِنَّمَا قَوْلُنَا لِشَىْءٍ إِذَآ أَرَدْنَـٰهُ أَن نَّقُولَ لَهُۥ كُن فَيَكُونُ ﴿٤٠﴾

Indeed, Our word to a thing when We intend it is but that We say to it, "Be," and it is.

وَٱلَّذِينَ هَاجَرُوا۟ فِى ٱللَّهِ مِنۢ بَعْدِ مَا ظُلِمُوا۟ لَنُبَوِّئَنَّهُمْ فِى ٱلدُّنْيَا حَسَنَةًۭ ۖ وَلَأَجْرُ ٱلْـَٔاخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ ﴿٤١﴾

And those who emigrated for [the cause of] Allah after they had been wronged - We will surely settle them in this world in a good place; but the reward of the Hereafter is greater, if only they could know.

ٱلَّذِينَ صَبَرُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ ﴿٤٢﴾

[They are] those who endured patiently and upon their Lord relied.

Read Surah The Bee
سورة النحل
Juz 14 62.1% (141/227)
Hizb 27 94.6% (141/149)

وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًۭا نُّوحِىٓ إِلَيْهِمْ ۚ فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ ﴿٤٣﴾

And We sent not before you except men to whom We revealed [Our message]. So ask the people of the message if you do not know.

بِٱلْبَيِّنَـٰتِ وَٱلزُّبُرِ ۗ وَأَنزَلْنَآ إِلَيْكَ ٱلذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ ﴿٤٤﴾

[We sent them] with clear proofs and written ordinances. And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought.

أَفَأَمِنَ ٱلَّذِينَ مَكَرُوا۟ ٱلسَّيِّـَٔاتِ أَن يَخْسِفَ ٱللَّهُ بِهِمُ ٱلْأَرْضَ أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ ﴿٤٥﴾

Then, do those who have planned evil deeds feel secure that Allah will not cause the earth to swallow them or that the punishment will not come upon them from where they do not perceive?

أَوْ يَأْخُذَهُمْ فِى تَقَلُّبِهِمْ فَمَا هُم بِمُعْجِزِينَ ﴿٤٦﴾

Or that He would not seize them during their [usual] activity, and they could not cause failure?

أَوْ يَأْخُذَهُمْ عَلَىٰ تَخَوُّفٍۢ فَإِنَّ رَبَّكُمْ لَرَءُوفٌۭ رَّحِيمٌ ﴿٤٧﴾

Or that He would not seize them gradually [in a state of dread]? But indeed, your Lord is Kind and Merciful.

أَوَلَمْ يَرَوْا۟ إِلَىٰ مَا خَلَقَ ٱللَّهُ مِن شَىْءٍۢ يَتَفَيَّؤُا۟ ظِلَـٰلُهُۥ عَنِ ٱلْيَمِينِ وَٱلشَّمَآئِلِ سُجَّدًۭا لِّلَّهِ وَهُمْ دَٰخِرُونَ ﴿٤٨﴾

Have they not considered what things Allah has created? Their shadows incline to the right and to the left, prostrating to Allah, while they are humble.

وَلِلَّهِ يَسْجُدُ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ مِن دَآبَّةٍۢ وَٱلْمَلَـٰٓئِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ ﴿٤٩﴾

And to Allah prostrates whatever is in the heavens and whatever is on the earth of creatures, and the angels [as well], and they are not arrogant.

يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ ۩ ﴿٥٠﴾

They fear their Lord above them, and they do what they are commanded.

۞ وَقَالَ ٱللَّهُ لَا تَتَّخِذُوٓا۟ إِلَـٰهَيْنِ ٱثْنَيْنِ ۖ إِنَّمَا هُوَ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ فَإِيَّـٰىَ فَٱرْهَبُونِ ﴿٥١﴾

And Allah has said, "Do not take for yourselves two deities. He is but one God, so fear only Me."

وَلَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَلَهُ ٱلدِّينُ وَاصِبًا ۚ أَفَغَيْرَ ٱللَّهِ تَتَّقُونَ ﴿٥٢﴾

And to Him belongs whatever is in the heavens and the earth, and to Him is [due] worship constantly. Then is it other than Allah that you fear?

وَمَا بِكُم مِّن نِّعْمَةٍۢ فَمِنَ ٱللَّهِ ۖ ثُمَّ إِذَا مَسَّكُمُ ٱلضُّرُّ فَإِلَيْهِ تَجْـَٔرُونَ ﴿٥٣﴾

And whatever you have of favor - it is from Allah. Then when adversity touches you, to Him you cry for help.

ثُمَّ إِذَا كَشَفَ ٱلضُّرَّ عَنكُمْ إِذَا فَرِيقٌۭ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ ﴿٥٤﴾

Then when He removes the adversity from you, at once a party of you associates others with their Lord

Read Surah The Bee
سورة النحل
Juz 14 67.4% (153/227)
Hizb 28 5.1% (4/78)

لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَـٰهُمْ ۚ فَتَمَتَّعُوا۟ ۖ فَسَوْفَ تَعْلَمُونَ ﴿٥٥﴾

So they will deny what We have given them. Then enjoy yourselves, for you are going to know.

وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ نَصِيبًۭا مِّمَّا رَزَقْنَـٰهُمْ ۗ تَٱللَّهِ لَتُسْـَٔلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ ﴿٥٦﴾

And they assign to what they do not know a portion of that which We have provided them. By Allah, you will surely be questioned about what you used to invent.

وَيَجْعَلُونَ لِلَّهِ ٱلْبَنَـٰتِ سُبْحَـٰنَهُۥ ۙ وَلَهُم مَّا يَشْتَهُونَ ﴿٥٧﴾

And they attribute to Allah daughters - exalted is He - and for them is what they desire.

وَإِذَا بُشِّرَ أَحَدُهُم بِٱلْأُنثَىٰ ظَلَّ وَجْهُهُۥ مُسْوَدًّۭا وَهُوَ كَظِيمٌۭ ﴿٥٨﴾

And when one of them is informed of [the birth of] a female, his face becomes dark, and he suppresses grief.

يَتَوَٰرَىٰ مِنَ ٱلْقَوْمِ مِن سُوٓءِ مَا بُشِّرَ بِهِۦٓ ۚ أَيُمْسِكُهُۥ عَلَىٰ هُونٍ أَمْ يَدُسُّهُۥ فِى ٱلتُّرَابِ ۗ أَلَا سَآءَ مَا يَحْكُمُونَ ﴿٥٩﴾

He hides himself from the people because of the ill of which he has been informed. Should he keep it in humiliation or bury it in the ground? Unquestionably, evil is what they decide.

لِلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ مَثَلُ ٱلسَّوْءِ ۖ وَلِلَّهِ ٱلْمَثَلُ ٱلْأَعْلَىٰ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ ﴿٦٠﴾

For those who do not believe in the Hereafter is the description of evil; and for Allah is the highest attribute. And He is Exalted in Might, the Wise.

وَلَوْ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَآبَّةٍۢ وَلَـٰكِن يُؤَخِّرُهُمْ إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى ۖ فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَـْٔخِرُونَ سَاعَةًۭ ۖ وَلَا يَسْتَقْدِمُونَ ﴿٦١﴾

And if Allah were to impose blame on the people for their wrongdoing, He would not have left upon the earth any creature, but He defers them for a specified term. And when their term has come, they will not remain behind an hour, nor will they precede [it].

وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ أَلْسِنَتُهُمُ ٱلْكَذِبَ أَنَّ لَهُمُ ٱلْحُسْنَىٰ ۖ لَا جَرَمَ أَنَّ لَهُمُ ٱلنَّارَ وَأَنَّهُم مُّفْرَطُونَ ﴿٦٢﴾

And they attribute to Allah that which they dislike, and their tongues assert the lie that they will have the best [from Him]. Assuredly, they will have the Fire, and they will be [therein] neglected.

تَٱللَّهِ لَقَدْ أَرْسَلْنَآ إِلَىٰٓ أُمَمٍۢ مِّن قَبْلِكَ فَزَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ أَعْمَـٰلَهُمْ فَهُوَ وَلِيُّهُمُ ٱلْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌۭ ﴿٦٣﴾

By Allah, We did certainly send [messengers] to nations before you, but Satan made their deeds attractive to them. And he is the disbelievers' ally today [as well], and they will have a painful punishment.

وَمَآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَـٰبَ إِلَّا لِتُبَيِّنَ لَهُمُ ٱلَّذِى ٱخْتَلَفُوا۟ فِيهِ ۙ وَهُدًۭى وَرَحْمَةًۭ لِّقَوْمٍۢ يُؤْمِنُونَ ﴿٦٤﴾

And We have not revealed to you the Book, [O Muhammad], except for you to make clear to them that wherein they have differed and as guidance and mercy for a people who believe.

Read Surah The Bee
سورة النحل
Juz 14 71.8% (163/227)
Hizb 28 17.9% (14/78)

وَٱللَّهُ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَسْمَعُونَ ﴿٦٥﴾

And Allah has sent down rain from the sky and given life thereby to the earth after its lifelessness. Indeed in that is a sign for a people who listen.

وَإِنَّ لَكُمْ فِى ٱلْأَنْعَـٰمِ لَعِبْرَةًۭ ۖ نُّسْقِيكُم مِّمَّا فِى بُطُونِهِۦ مِنۢ بَيْنِ فَرْثٍۢ وَدَمٍۢ لَّبَنًا خَالِصًۭا سَآئِغًۭا لِّلشَّـٰرِبِينَ ﴿٦٦﴾

And indeed, for you in grazing livestock is a lesson. We give you drink from what is in their bellies - between excretion and blood - pure milk, palatable to drinkers.

وَمِن ثَمَرَٰتِ ٱلنَّخِيلِ وَٱلْأَعْنَـٰبِ تَتَّخِذُونَ مِنْهُ سَكَرًۭا وَرِزْقًا حَسَنًا ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَعْقِلُونَ ﴿٦٧﴾

And from the fruits of the palm trees and grapevines you take intoxicant and good provision. Indeed in that is a sign for a people who reason.

وَأَوْحَىٰ رَبُّكَ إِلَى ٱلنَّحْلِ أَنِ ٱتَّخِذِى مِنَ ٱلْجِبَالِ بُيُوتًۭا وَمِنَ ٱلشَّجَرِ وَمِمَّا يَعْرِشُونَ ﴿٦٨﴾

And your Lord inspired to the bee, "Take for yourself among the mountains, houses, and among the trees and [in] that which they construct.

ثُمَّ كُلِى مِن كُلِّ ٱلثَّمَرَٰتِ فَٱسْلُكِى سُبُلَ رَبِّكِ ذُلُلًۭا ۚ يَخْرُجُ مِنۢ بُطُونِهَا شَرَابٌۭ مُّخْتَلِفٌ أَلْوَٰنُهُۥ فِيهِ شِفَآءٌۭ لِّلنَّاسِ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَتَفَكَّرُونَ ﴿٦٩﴾

Then eat from all the fruits and follow the ways of your Lord laid down [for you]." There emerges from their bellies a drink, varying in colors, in which there is healing for people. Indeed in that is a sign for a people who give thought.

وَٱللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّىٰكُمْ ۚ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَىْ لَا يَعْلَمَ بَعْدَ عِلْمٍۢ شَيْـًٔا ۚ إِنَّ ٱللَّهَ عَلِيمٌۭ قَدِيرٌۭ ﴿٧٠﴾

And Allah created you; then He will take you in death. And among you is he who is reversed to the most decrepit [old] age so that he will not know, after [having had] knowledge, a thing. Indeed, Allah is Knowing and Competent.

وَٱللَّهُ فَضَّلَ بَعْضَكُمْ عَلَىٰ بَعْضٍۢ فِى ٱلرِّزْقِ ۚ فَمَا ٱلَّذِينَ فُضِّلُوا۟ بِرَآدِّى رِزْقِهِمْ عَلَىٰ مَا مَلَكَتْ أَيْمَـٰنُهُمْ فَهُمْ فِيهِ سَوَآءٌ ۚ أَفَبِنِعْمَةِ ٱللَّهِ يَجْحَدُونَ ﴿٧١﴾

And Allah has favored some of you over others in provision. But those who were favored would not hand over their provision to those whom their right hands possess so they would be equal to them therein. Then is it the favor of Allah they reject?

وَٱللَّهُ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًۭا وَجَعَلَ لَكُم مِّنْ أَزْوَٰجِكُم بَنِينَ وَحَفَدَةًۭ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَـٰتِ ۚ أَفَبِٱلْبَـٰطِلِ يُؤْمِنُونَ وَبِنِعْمَتِ ٱللَّهِ هُمْ يَكْفُرُونَ ﴿٧٢﴾

And Allah has made for you from yourselves mates and has made for you from your mates sons and grandchildren and has provided for you from the good things. Then in falsehood do they believe and in the favor of Allah they disbelieve?

Read Surah The Bee
سورة النحل
Juz 14 75.3% (171/227)
Hizb 28 28.2% (22/78)

وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًۭا مِّنَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ شَيْـًۭٔا وَلَا يَسْتَطِيعُونَ ﴿٧٣﴾

And they worship besides Allah that which does not possess for them [the power of] provision from the heavens and the earth at all, and [in fact], they are unable.

فَلَا تَضْرِبُوا۟ لِلَّهِ ٱلْأَمْثَالَ ۚ إِنَّ ٱللَّهَ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ ﴿٧٤﴾

So do not assert similarities to Allah. Indeed, Allah knows and you do not know.

۞ ضَرَبَ ٱللَّهُ مَثَلًا عَبْدًۭا مَّمْلُوكًۭا لَّا يَقْدِرُ عَلَىٰ شَىْءٍۢ وَمَن رَّزَقْنَـٰهُ مِنَّا رِزْقًا حَسَنًۭا فَهُوَ يُنفِقُ مِنْهُ سِرًّۭا وَجَهْرًا ۖ هَلْ يَسْتَوُۥنَ ۚ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ﴿٧٥﴾

Allah presents an example: a slave [who is] owned and unable to do a thing and he to whom We have provided from Us good provision, so he spends from it secretly and publicly. Can they be equal? Praise to Allah! But most of them do not know.

وَضَرَبَ ٱللَّهُ مَثَلًۭا رَّجُلَيْنِ أَحَدُهُمَآ أَبْكَمُ لَا يَقْدِرُ عَلَىٰ شَىْءٍۢ وَهُوَ كَلٌّ عَلَىٰ مَوْلَىٰهُ أَيْنَمَا يُوَجِّههُّ لَا يَأْتِ بِخَيْرٍ ۖ هَلْ يَسْتَوِى هُوَ وَمَن يَأْمُرُ بِٱلْعَدْلِ ۙ وَهُوَ عَلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ ﴿٧٦﴾

And Allah presents an example of two men, one of them dumb and unable to do a thing, while he is a burden to his guardian. Wherever he directs him, he brings no good. Is he equal to one who commands justice, while he is on a straight path?

وَلِلَّهِ غَيْبُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَمَآ أَمْرُ ٱلسَّاعَةِ إِلَّا كَلَمْحِ ٱلْبَصَرِ أَوْ هُوَ أَقْرَبُ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ ﴿٧٧﴾

And to Allah belongs the unseen [aspects] of the heavens and the earth. And the command for the Hour is not but as a glance of the eye or even nearer. Indeed, Allah is over all things competent.

وَٱللَّهُ أَخْرَجَكُم مِّنۢ بُطُونِ أُمَّهَـٰتِكُمْ لَا تَعْلَمُونَ شَيْـًۭٔا وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَٱلْأَفْـِٔدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ ﴿٧٨﴾

And Allah has extracted you from the wombs of your mothers not knowing a thing, and He made for you hearing and vision and intellect that perhaps you would be grateful.

أَلَمْ يَرَوْا۟ إِلَى ٱلطَّيْرِ مُسَخَّرَٰتٍۢ فِى جَوِّ ٱلسَّمَآءِ مَا يُمْسِكُهُنَّ إِلَّا ٱللَّهُ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يُؤْمِنُونَ ﴿٧٩﴾

Do they not see the birds controlled in the atmosphere of the sky? None holds them up except Allah. Indeed in that are signs for a people who believe.

Read Surah The Bee
سورة النحل
Juz 14 78.4% (178/227)
Hizb 28 37.2% (29/78)

وَٱللَّهُ جَعَلَ لَكُم مِّنۢ بُيُوتِكُمْ سَكَنًۭا وَجَعَلَ لَكُم مِّن جُلُودِ ٱلْأَنْعَـٰمِ بُيُوتًۭا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ ۙ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَآ أَثَـٰثًۭا وَمَتَـٰعًا إِلَىٰ حِينٍۢ ﴿٨٠﴾

And Allah has made for you from your homes a place of rest and made for you from the hides of the animals tents which you find light on your day of travel and your day of encampment; and from their wool, fur and hair is furnishing and enjoyment for a time.

وَٱللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَـٰلًۭا وَجَعَلَ لَكُم مِّنَ ٱلْجِبَالِ أَكْنَـٰنًۭا وَجَعَلَ لَكُمْ سَرَٰبِيلَ تَقِيكُمُ ٱلْحَرَّ وَسَرَٰبِيلَ تَقِيكُم بَأْسَكُمْ ۚ كَذَٰلِكَ يُتِمُّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ ﴿٨١﴾

And Allah has made for you, from that which He has created, shadows and has made for you from the mountains, shelters and has made for you garments which protect you from the heat and garments which protect you from your [enemy in] battle. Thus does He complete His favor upon you that you might submit [to Him].

فَإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْكَ ٱلْبَلَـٰغُ ٱلْمُبِينُ ﴿٨٢﴾

But if they turn away, [O Muhammad] - then only upon you is [responsibility for] clear notification.

يَعْرِفُونَ نِعْمَتَ ٱللَّهِ ثُمَّ يُنكِرُونَهَا وَأَكْثَرُهُمُ ٱلْكَـٰفِرُونَ ﴿٨٣﴾

They recognize the favor of Allah; then they deny it. And most of them are disbelievers.

وَيَوْمَ نَبْعَثُ مِن كُلِّ أُمَّةٍۢ شَهِيدًۭا ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا۟ وَلَا هُمْ يُسْتَعْتَبُونَ ﴿٨٤﴾

And [mention] the Day when We will resurrect from every nation a witness. Then it will not be permitted to the disbelievers [to apologize or make excuses], nor will they be asked to appease [Allah].

وَإِذَا رَءَا ٱلَّذِينَ ظَلَمُوا۟ ٱلْعَذَابَ فَلَا يُخَفَّفُ عَنْهُمْ وَلَا هُمْ يُنظَرُونَ ﴿٨٥﴾

And when those who wronged see the punishment, it will not be lightened for them, nor will they be reprieved.

وَإِذَا رَءَا ٱلَّذِينَ أَشْرَكُوا۟ شُرَكَآءَهُمْ قَالُوا۟ رَبَّنَا هَـٰٓؤُلَآءِ شُرَكَآؤُنَا ٱلَّذِينَ كُنَّا نَدْعُوا۟ مِن دُونِكَ ۖ فَأَلْقَوْا۟ إِلَيْهِمُ ٱلْقَوْلَ إِنَّكُمْ لَكَـٰذِبُونَ ﴿٨٦﴾

And when those who associated others with Allah see their "partners," they will say," Our Lord, these are our partners [to You] whom we used to invoke besides You." But they will throw at them the statement, "Indeed, you are liars."

وَأَلْقَوْا۟ إِلَى ٱللَّهِ يَوْمَئِذٍ ٱلسَّلَمَ ۖ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ ﴿٨٧﴾

And they will impart to Allah that Day [their] submission, and lost from them is what they used to invent.

Read Surah The Bee
سورة النحل
Juz 14 81.9% (186/227)
Hizb 28 47.4% (37/78)

ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ زِدْنَـٰهُمْ عَذَابًۭا فَوْقَ ٱلْعَذَابِ بِمَا كَانُوا۟ يُفْسِدُونَ ﴿٨٨﴾

Those who disbelieved and averted [others] from the way of Allah - We will increase them in punishment over [their] punishment for what corruption they were causing.

وَيَوْمَ نَبْعَثُ فِى كُلِّ أُمَّةٍۢ شَهِيدًا عَلَيْهِم مِّنْ أَنفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَـٰٓؤُلَآءِ ۚ وَنَزَّلْنَا عَلَيْكَ ٱلْكِتَـٰبَ تِبْيَـٰنًۭا لِّكُلِّ شَىْءٍۢ وَهُدًۭى وَرَحْمَةًۭ وَبُشْرَىٰ لِلْمُسْلِمِينَ ﴿٨٩﴾

And [mention] the Day when We will resurrect among every nation a witness over them from themselves. And We will bring you, [O Muhammad], as a witness over your nation. And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims.

۞ إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَـٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ ﴿٩٠﴾

Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.

وَأَوْفُوا۟ بِعَهْدِ ٱللَّهِ إِذَا عَـٰهَدتُّمْ وَلَا تَنقُضُوا۟ ٱلْأَيْمَـٰنَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ ٱللَّهَ عَلَيْكُمْ كَفِيلًا ۚ إِنَّ ٱللَّهَ يَعْلَمُ مَا تَفْعَلُونَ ﴿٩١﴾

And fulfill the covenant of Allah when you have taken it, [O believers], and do not break oaths after their confirmation while you have made Allah, over you, a witness. Indeed, Allah knows what you do.

وَلَا تَكُونُوا۟ كَٱلَّتِى نَقَضَتْ غَزْلَهَا مِنۢ بَعْدِ قُوَّةٍ أَنكَـٰثًۭا تَتَّخِذُونَ أَيْمَـٰنَكُمْ دَخَلًۢا بَيْنَكُمْ أَن تَكُونَ أُمَّةٌ هِىَ أَرْبَىٰ مِنْ أُمَّةٍ ۚ إِنَّمَا يَبْلُوكُمُ ٱللَّهُ بِهِۦ ۚ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ ٱلْقِيَـٰمَةِ مَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ﴿٩٢﴾

And do not be like she who untwisted her spun thread after it was strong [by] taking your oaths as [means of] deceit between you because one community is more plentiful [in number or wealth] than another community. Allah only tries you thereby. And He will surely make clear to you on the Day of Resurrection that over which you used to differ.

وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةًۭ وَٰحِدَةًۭ وَلَـٰكِن يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَلَتُسْـَٔلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ ﴿٩٣﴾

And if Allah had willed, He could have made you [of] one religion, but He causes to stray whom He wills and guides whom He wills. And you will surely be questioned about what you used to do.

Read Surah The Bee
سورة النحل
Juz 14 84.6% (192/227)
Hizb 28 55.1% (43/78)

وَلَا تَتَّخِذُوٓا۟ أَيْمَـٰنَكُمْ دَخَلًۢا بَيْنَكُمْ فَتَزِلَّ قَدَمٌۢ بَعْدَ ثُبُوتِهَا وَتَذُوقُوا۟ ٱلسُّوٓءَ بِمَا صَدَدتُّمْ عَن سَبِيلِ ٱللَّهِ ۖ وَلَكُمْ عَذَابٌ عَظِيمٌۭ ﴿٩٤﴾

And do not take your oaths as [means of] deceit between you, lest a foot slip after it was [once] firm, and you would taste evil [in this world] for what [people] you diverted from the way of Allah, and you would have [in the Hereafter] a great punishment.

وَلَا تَشْتَرُوا۟ بِعَهْدِ ٱللَّهِ ثَمَنًۭا قَلِيلًا ۚ إِنَّمَا عِندَ ٱللَّهِ هُوَ خَيْرٌۭ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ﴿٩٥﴾

And do not exchange the covenant of Allah for a small price. Indeed, what is with Allah is best for you, if only you could know.

مَا عِندَكُمْ يَنفَدُ ۖ وَمَا عِندَ ٱللَّهِ بَاقٍۢ ۗ وَلَنَجْزِيَنَّ ٱلَّذِينَ صَبَرُوٓا۟ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا۟ يَعْمَلُونَ ﴿٩٦﴾

Whatever you have will end, but what Allah has is lasting. And We will surely give those who were patient their reward according to the best of what they used to do.

مَنْ عَمِلَ صَـٰلِحًۭا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌۭ فَلَنُحْيِيَنَّهُۥ حَيَوٰةًۭ طَيِّبَةًۭ ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا۟ يَعْمَلُونَ ﴿٩٧﴾

Whoever does righteousness, whether male or female, while he is a believer - We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do.

فَإِذَا قَرَأْتَ ٱلْقُرْءَانَ فَٱسْتَعِذْ بِٱللَّهِ مِنَ ٱلشَّيْطَـٰنِ ٱلرَّجِيمِ ﴿٩٨﴾

So when you recite the Qur'an, [first] seek refuge in Allah from Satan, the expelled [from His mercy].

إِنَّهُۥ لَيْسَ لَهُۥ سُلْطَـٰنٌ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ ﴿٩٩﴾

Indeed, there is for him no authority over those who have believed and rely upon their Lord.

إِنَّمَا سُلْطَـٰنُهُۥ عَلَى ٱلَّذِينَ يَتَوَلَّوْنَهُۥ وَٱلَّذِينَ هُم بِهِۦ مُشْرِكُونَ ﴿١٠٠﴾

His authority is only over those who take him as an ally and those who through him associate others with Allah.

وَإِذَا بَدَّلْنَآ ءَايَةًۭ مَّكَانَ ءَايَةٍۢ ۙ وَٱللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوٓا۟ إِنَّمَآ أَنتَ مُفْتَرٍۭ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ﴿١٠١﴾

And when We substitute a verse in place of a verse - and Allah is most knowing of what He sends down - they say, "You, [O Muhammad], are but an inventor [of lies]." But most of them do not know.

قُلْ نَزَّلَهُۥ رُوحُ ٱلْقُدُسِ مِن رَّبِّكَ بِٱلْحَقِّ لِيُثَبِّتَ ٱلَّذِينَ ءَامَنُوا۟ وَهُدًۭى وَبُشْرَىٰ لِلْمُسْلِمِينَ ﴿١٠٢﴾

Say, [O Muhammad], "The Pure Spirit has brought it down from your Lord in truth to make firm those who believe and as guidance and good tidings to the Muslims."

Read Surah The Bee
سورة النحل
Juz 14 88.5% (201/227)
Hizb 28 66.7% (52/78)

وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُۥ بَشَرٌۭ ۗ لِّسَانُ ٱلَّذِى يُلْحِدُونَ إِلَيْهِ أَعْجَمِىٌّۭ وَهَـٰذَا لِسَانٌ عَرَبِىٌّۭ مُّبِينٌ ﴿١٠٣﴾

And We certainly know that they say, "It is only a human being who teaches the Prophet." The tongue of the one they refer to is foreign, and this Qur'an is [in] a clear Arabic language.

إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِـَٔايَـٰتِ ٱللَّهِ لَا يَهْدِيهِمُ ٱللَّهُ وَلَهُمْ عَذَابٌ أَلِيمٌ ﴿١٠٤﴾

Indeed, those who do not believe in the verses of Allah - Allah will not guide them, and for them is a painful punishment.

إِنَّمَا يَفْتَرِى ٱلْكَذِبَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِـَٔايَـٰتِ ٱللَّهِ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْكَـٰذِبُونَ ﴿١٠٥﴾

They only invent falsehood who do not believe in the verses of Allah, and it is those who are the liars.

مَن كَفَرَ بِٱللَّهِ مِنۢ بَعْدِ إِيمَـٰنِهِۦٓ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُۥ مُطْمَئِنٌّۢ بِٱلْإِيمَـٰنِ وَلَـٰكِن مَّن شَرَحَ بِٱلْكُفْرِ صَدْرًۭا فَعَلَيْهِمْ غَضَبٌۭ مِّنَ ٱللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌۭ ﴿١٠٦﴾

Whoever disbelieves in Allah after his belief... except for one who is forced [to renounce his religion] while his heart is secure in faith. But those who [willingly] open their breasts to disbelief, upon them is wrath from Allah, and for them is a great punishment;

ذَٰلِكَ بِأَنَّهُمُ ٱسْتَحَبُّوا۟ ٱلْحَيَوٰةَ ٱلدُّنْيَا عَلَى ٱلْـَٔاخِرَةِ وَأَنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَـٰفِرِينَ ﴿١٠٧﴾

That is because they preferred the worldly life over the Hereafter and that Allah does not guide the disbelieving people.

أُو۟لَـٰٓئِكَ ٱلَّذِينَ طَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَـٰرِهِمْ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْغَـٰفِلُونَ ﴿١٠٨﴾

Those are the ones over whose hearts and hearing and vision Allah has sealed, and it is those who are the heedless.

لَا جَرَمَ أَنَّهُمْ فِى ٱلْـَٔاخِرَةِ هُمُ ٱلْخَـٰسِرُونَ ﴿١٠٩﴾

Assuredly, it is they, in the Hereafter, who will be the losers.

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا۟ مِنۢ بَعْدِ مَا فُتِنُوا۟ ثُمَّ جَـٰهَدُوا۟ وَصَبَرُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌۭ رَّحِيمٌۭ ﴿١١٠﴾

Then, indeed your Lord, to those who emigrated after they had been compelled [to renounce their religion] and thereafter fought [for the cause of Allah] and were patient - indeed, your Lord, after that, is Forgiving and Merciful

Read Surah The Bee
سورة النحل
Juz 14 92.1% (209/227)
Hizb 28 76.9% (60/78)

۞ يَوْمَ تَأْتِى كُلُّ نَفْسٍۢ تُجَـٰدِلُ عَن نَّفْسِهَا وَتُوَفَّىٰ كُلُّ نَفْسٍۢ مَّا عَمِلَتْ وَهُمْ لَا يُظْلَمُونَ ﴿١١١﴾

On the Day when every soul will come disputing for itself, and every soul will be fully compensated for what it did, and they will not be wronged.

وَضَرَبَ ٱللَّهُ مَثَلًۭا قَرْيَةًۭ كَانَتْ ءَامِنَةًۭ مُّطْمَئِنَّةًۭ يَأْتِيهَا رِزْقُهَا رَغَدًۭا مِّن كُلِّ مَكَانٍۢ فَكَفَرَتْ بِأَنْعُمِ ٱللَّهِ فَأَذَٰقَهَا ٱللَّهُ لِبَاسَ ٱلْجُوعِ وَٱلْخَوْفِ بِمَا كَانُوا۟ يَصْنَعُونَ ﴿١١٢﴾

And Allah presents an example: a city which was safe and secure, its provision coming to it in abundance from every location, but it denied the favors of Allah. So Allah made it taste the envelopment of hunger and fear for what they had been doing.

وَلَقَدْ جَآءَهُمْ رَسُولٌۭ مِّنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ ٱلْعَذَابُ وَهُمْ ظَـٰلِمُونَ ﴿١١٣﴾

And there had certainly come to them a Messenger from among themselves, but they denied him; so punishment overtook them while they were wrongdoers.

فَكُلُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَـٰلًۭا طَيِّبًۭا وَٱشْكُرُوا۟ نِعْمَتَ ٱللَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ ﴿١١٤﴾

Then eat of what Allah has provided for you [which is] lawful and good. And be grateful for the favor of Allah, if it is [indeed] Him that you worship.

إِنَّمَا حَرَّمَ عَلَيْكُمُ ٱلْمَيْتَةَ وَٱلدَّمَ وَلَحْمَ ٱلْخِنزِيرِ وَمَآ أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ ۖ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍۢ وَلَا عَادٍۢ فَإِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ ﴿١١٥﴾

He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit] - then indeed, Allah is Forgiving and Merciful.

وَلَا تَقُولُوا۟ لِمَا تَصِفُ أَلْسِنَتُكُمُ ٱلْكَذِبَ هَـٰذَا حَلَـٰلٌۭ وَهَـٰذَا حَرَامٌۭ لِّتَفْتَرُوا۟ عَلَى ٱللَّهِ ٱلْكَذِبَ ۚ إِنَّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ لَا يُفْلِحُونَ ﴿١١٦﴾

And do not say about what your tongues assert of untruth, "This is lawful and this is unlawful," to invent falsehood about Allah. Indeed, those who invent falsehood about Allah will not succeed.

مَتَـٰعٌۭ قَلِيلٌۭ وَلَهُمْ عَذَابٌ أَلِيمٌۭ ﴿١١٧﴾

[It is but] a brief enjoyment, and they will have a painful punishment.

وَعَلَى ٱلَّذِينَ هَادُوا۟ حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِن قَبْلُ ۖ وَمَا ظَلَمْنَـٰهُمْ وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ ﴿١١٨﴾

And to those who are Jews We have prohibited that which We related to you before. And We did not wrong them [thereby], but they were wronging themselves.

Read Surah The Bee
سورة النحل
Juz 14 95.6% (217/227)
Hizb 28 87.2% (68/78)

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا۟ ٱلسُّوٓءَ بِجَهَـٰلَةٍۢ ثُمَّ تَابُوا۟ مِنۢ بَعْدِ ذَٰلِكَ وَأَصْلَحُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌۭ رَّحِيمٌ ﴿١١٩﴾

Then, indeed your Lord, to those who have done wrong out of ignorance and then repent after that and correct themselves - indeed, your Lord, thereafter, is Forgiving and Merciful.

إِنَّ إِبْرَٰهِيمَ كَانَ أُمَّةًۭ قَانِتًۭا لِّلَّهِ حَنِيفًۭا وَلَمْ يَكُ مِنَ ٱلْمُشْرِكِينَ ﴿١٢٠﴾

Indeed, Abraham was a [comprehensive] leader, devoutly obedient to Allah, inclining toward truth, and he was not of those who associate others with Allah.

شَاكِرًۭا لِّأَنْعُمِهِ ۚ ٱجْتَبَىٰهُ وَهَدَىٰهُ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ ﴿١٢١﴾

[He was] grateful for His favors. Allah chose him and guided him to a straight path.

وَءَاتَيْنَـٰهُ فِى ٱلدُّنْيَا حَسَنَةًۭ ۖ وَإِنَّهُۥ فِى ٱلْـَٔاخِرَةِ لَمِنَ ٱلصَّـٰلِحِينَ ﴿١٢٢﴾

And We gave him good in this world, and indeed, in the Hereafter he will be among the righteous.

ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ ٱتَّبِعْ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًۭا ۖ وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ ﴿١٢٣﴾

Then We revealed to you, [O Muhammad], to follow the religion of Abraham, inclining toward truth; and he was not of those who associate with Allah.

إِنَّمَا جُعِلَ ٱلسَّبْتُ عَلَى ٱلَّذِينَ ٱخْتَلَفُوا۟ فِيهِ ۚ وَإِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ ﴿١٢٤﴾

The sabbath was only appointed for those who differed over it. And indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ.

ٱدْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلْحِكْمَةِ وَٱلْمَوْعِظَةِ ٱلْحَسَنَةِ ۖ وَجَـٰدِلْهُم بِٱلَّتِى هِىَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ ۖ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ ﴿١٢٥﴾

Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided.

وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا۟ بِمِثْلِ مَا عُوقِبْتُم بِهِۦ ۖ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌۭ لِّلصَّـٰبِرِينَ ﴿١٢٦﴾

And if you punish [an enemy, O believers], punish with an equivalent of that with which you were harmed. But if you are patient - it is better for those who are patient.

وَٱصْبِرْ وَمَا صَبْرُكَ إِلَّا بِٱللَّهِ ۚ وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِى ضَيْقٍۢ مِّمَّا يَمْكُرُونَ ﴿١٢٧﴾

And be patient, [O Muhammad], and your patience is not but through Allah. And do not grieve over them and do not be in distress over what they conspire.

إِنَّ ٱللَّهَ مَعَ ٱلَّذِينَ ٱتَّقَوا۟ وَّٱلَّذِينَ هُم مُّحْسِنُونَ ﴿١٢٨﴾

Indeed, Allah is with those who fear Him and those who are doers of good.

بسم الله الرحمن الرحيم Mon 22 Dhu al-Hijjah
الاثنين 22 ذو الحجة
التربيع الأخير Last Quarter Day 22.9 / 29.5
Illumination 42%
New moon in 7 days
أستغفر الله I seek forgiveness from Allah
النحل