Surah Al-Isra (الإسراء) is a Meccan surah of the Quran with 111 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
As for the methods, conditions, and traditions, they are more upright than any other method, tradition, or condition called for by any of the heavenly books. In terms of appearance, this is due to the clarity of the explanation, and in terms of promises, it is due to the universality for all creation in both worlds. As for the fundamentals, it is through the interpretation of parables, approximation of means, resolution of ambiguous matters, and clarification of the aspects of evidence. As for the branches, it is sometimes due to their beauty in ease and lightness, and sometimes due to other factors - as is clear to those who ponder the matter between the two. When people were divided into those who are guided and those who are astray, the Almighty followed this up with His explanation, and the expression of their condition was with glad tidings in His saying {and gives good news to the believers}, i.e., those who are firmly established in this description. And for this reason, He restricted them with an explanation for them by saying {those who} confirm their faith by {working} i.e., on the path of renewal, continuity, and building on knowledge {righteous deeds} of piety and kindness, {that they will have} i.e., a reward for them in their outward and inward {a great reward}, indicating the righteousness of this nation and their steadfastness in their religion, and that their affair will continue to be manifest just as it was. The warning of the book of Moses, peace be upon him, to his people is an indication of their corruption and alteration of their religion. When He gave them glad tidings of what they have in themselves, He followed it up with what they have in their enemies, so He said, as in {ويبشر المؤمنين} and {الذين يصدقون إيمانهم بأنهم يعملون الصالحات أن لهم أجراً كبيراً}.
And His decree does not prevent the rights of punishment, for the matter is based on what those with intellects mutually understand among themselves. Thus, He, the Exalted, said: {وإذا} - meaning, we send the messengers with Our commands and prohibitions. And when We intend to give life to a town with the good life in this world and the Hereafter, We inspire its people to obey Our commands and follow Our messengers. And when {أردنا} - and Our intention is only great - {أن نهلك} - meaning, with Our greatness - {قرية} in the future, {أمرنا} - meaning, with the greatness that no one can contradict - {مترفيها} - those who have the command and prohibition of wickedness, meaning We tested them with the bestowal of blessings and the repelling of evils according to their actions of disobedience, which was - due to it being a cause of their rebellion and disobedience - like the command to wickedness. {ففسقوا فيها} - after the messenger had removed their excuses by conveying the message, as He, the Exalted, said: {فلما نسوا ما ذكروا به} [{الأنعام: ٤٤}] - meaning, on the tongues of the messengers - {فتحنا عليهم أبواب كل شيء} [{الأنعام: ٤٤}]. And {وكذلك جعلنا في كل قرية أكابر مجرميها ليمكروا فيها} [{الأنعام: ١٢٣}]. He specified the luxurious ones because others follow them, and because they are more deserving of gratitude and more worthy of vengeance when they disbelieve. It is also possible that it means: We commanded them with Our commands, so they disobeyed them, meaning the commands of obedience, which He knows with certainty.
And when He decided that this is His way when He intends to destroy, He informed that He did so to countless generations and innumerable nations, for consideration of observed events has a greater impact on the heart and is more terrifying to the soul. It is as if He said: How many times have We done that to towns, and We did not hasten to destroy any town among them, nor did We seize them without warning. Rather, We sent warnings to them and gave them respite until what We had known from eternity came to pass, and the time We had decreed arrived, and they reached the level of sin that merited punishment. We had destroyed the people of Noah according to this same pattern, and they were the inhabitants of the earth - as previously indicated and warned. Their destruction occurred because they were informed of the message of monotheism that We sent through Our messengers, and this did not alleviate the punishment for anyone after them. In relation to this decree, He said: {And how many have We destroyed} - meaning, by Our greatness. He explained the meaning of 'how many' by saying: {of the generations} according to this same pattern. And since destruction by the punishment of annihilation did not encompass what came after, He introduced the exception, saying: {after Noah}, who are your ancestors, from whom We saved.
And when it has been established, based on what has preceded, that He, the Exalted, has complete authority and is characterized by all perfection, being free from the impurities of deficiency, it follows that there is no deity other than Him. Thus, the Exalted said, addressing the leader, because that has a greater impact on the followers, and indicating that He alone is to be worshipped {
Along with them; Abu Hayyan said: It has been narrated that the Prophet, peace be upon him, after the revelation of this verse, when he did not have anything to give and was asked, would say: 'May Allah grant us and you provision from His bounty.' The request has been placed here in the position of poverty because it is its cause. Thus, the cause has been placed in the position of the effect. When he commanded generosity, which is a necessary aspect of nobility, he forbade stinginess, which is a necessary aspect of blame. This is in a context that discourages both stinginess and extravagance. He said, illustrating by the example of stinginess: '{And do not make your hand} in stinginess {tied} as if it were tied to your neck, unable to extend it. {And do not extend it} in spending {completely}, lest you become bankrupt. {Lest you sit} in a state of restraint, {blamed} for being deeply rooted in what you are blamed for, because this is something he forbade, both in the sight of Allah and in the sight of people. And by spending, {deprived}, cut off from what you rely on, due to its departure from you and its decline. Each of these two conditions exceeds the bounds of moderation.
And since the cause of miserliness is the fear of poverty, and the cause of generosity is the love of enriching the Giver, He said to His Messenger, may God's peace and blessings be upon him, inquiring about what was troubling him regarding the increase in generosity towards those who ask him, that this is only for the nurturing of the servants with what reforms them, not to humiliate those who are tight-fisted, nor to honor those who are extravagant: {Indeed, your Lord}
Which is the lofty command that We have enjoined upon you, {the best} for you in this world and the next, even if it seems to you that something else is better, {and the best interpretation}, meaning the best outcome in both worlds. This is a verbal form derived from the first, which is 'to return'. The use of the comparative form here is to ease the expression, meaning on the condition that there is good in each, but this which I increase in goodness. The intelligent person should not be content with what is inferior for themselves. Since this is something that hearts testify to its goodness, and its opposites are what souls are certain of their ugliness, because Allah, the Exalted, has created humans with this nature, as the Prophet, may Allah's peace and blessings be upon him and his family, said: 'Righteousness is what the heart finds peace with and the soul feels at ease with, and sin is what causes unease in the heart and hesitation in the chest, even if the jurists give you a verdict and tell you it is permissible.' And he said: 'Among the things that people have preserved from the first prophetic teachings is: if you have no shame, then do as you wish.' And since He, the Exalted, has gathered the intentions, He followed it with what includes it and other things, saying: 'He said, exalted be He, using the singular pronoun to direct the prohibition to each individual in the group.
With diligence and exertion, and regarding the transgression against its pillars, what is it that you take pride in, and what is it that you are arrogant about, to the point of being haughty? This is the action of one who has attained all that is desired, then considered all that has passed of the prohibitions and the opposites of the commandments as great, as stated by the Almighty: {كل ذلك}, meaning the distant matter of nobility, {كان}, meaning existing without cessation. Since the evil has become like a name, such as sin and fault, and the ruling of attributes has been removed from it, it is referred to in the masculine form and described as such, as the Almighty said: {سيئه}. The Almighty also added to its notoriety by saying: {عند ربك}, meaning the One who has done good to you with a goodness that should only be met with gratitude. {مكروهاً} means it is treated with the treatment of the detested, with prohibition, blame for the one who does it, and punishment. The rational person does not do what is detested by the One who has done good to him, out of shyness, and if not, then out of fear of the cessation of His goodness, and submission to the might of His power. It is also possible that the intended meaning of this singular reference is the Prophet, peace be upon him and his family, indicating that no one else is capable of fulfilling this meaning as it should be, because no one else knows the truth as it truly is, and because the head, when addressed with something,
And all the depths, the fire and the cold and the snow and the ice and the stormy wind, have worked according to His word, the mountains and all the hills, the fruitful trees and all the cedars, the beasts and all the cattle and the creeping things and every kind of bird, the kings of the earth and all the peoples of the great ones and all the rulers of the earth, the young men and the virgins, the old men and the children, let them praise the name of the Lord, for His name alone is exalted. And in the fiftieth after the hundred: Praise God in His holy ones, praise Him in the firmament of His power, praise Him according to the abundance of His greatness, praise Him with the sound of the trumpet, and praise Him with high-sounding cymbals, let every breath praise the Lord. And since the praise of all creatures is a matter of clear understanding and evident, they were deserving of punishment for not understanding it by not contemplating the created things with the right contemplation, He alerted them that their well-being is due to His patience with them, for He looks at the duration He has set for them, because He does not hasten to punish them due to His transcendence above the impurities of imperfection, which everything has spoken of His transcendence above them, so He said, as mentioned in {إنه كان حليماً}, where He does not hasten to punish you for your disregard of directing your thoughts to what
The fat and the flesh, and the waqr (a group of sheep or their young, or five hundred of them, or a general term for sheep), and the qawr (a group of sheep with their dog, donkey, and shepherd, like a qara'), refer to gathering some of its parts together. The waqir (the shepherd of the waqr or the owner of sheep and the owner of donkeys and the inhabitant of the city), and the qarr (the family, the heavy burden, and the old man - because old age and burden bring about the dignity that results from gathering one's self and determination and abandoning reckless dispersal), and what precedes them is clear in the gathering. The muqarr (the experienced, wise one, whose years have ripened him - because that brings about the gathering of the mind), and the man was made to be muqarr (he was dignified and honored), and the beast was made to be muqarr (it was tamed - as if a heavy burden was gathered upon it). The tiqur (a verb meaning to gather oneself in one's house, with its taa changed from a waaw), it is said: waqara fi baytihi yaqr (he gathered himself in his house), meaning he gathered his concerns together. The muqarr (a place, like majlis), the easy place at the foot of the mountain - perhaps it is likened to the dignified, calm, and gathered man, and the carrying one that the burden treads upon, and the waqra (a small pit - a hole that is in the hoof, the eye, and the stone - because it is the nature of
Until it becomes capable of receiving the spirit of life, initially and recurrently, after understanding from the beginning of this surah and the end of the previous one, the distinction of some prophets with virtues of the spirit of knowledge and wisdom that no one else has attained. He explicitly stated this here, saying, in connection to what was previously indicated regarding the context of informing about omniscience, turning to the station of greatness that the situation calls for, which is the description of being all-knowing: {And indeed, We} have distinguished between them with vices and virtues, favoring some over others according to the extent of Our knowledge of them and the comprehensiveness of Our power over them in preparing them for happiness or misery. Thus, We have favored some people over others; We have favored the knowledgeable over the ignorant, and We have favored the prophets among them over others. {And indeed, We have favored} - with what We possess of greatness - {some prophets over others}, whether they were messengers or not, after making all of them favored due to the piety and goodness of each one of them. None of the Arabs, the Children of Israel, or anyone else can deny Our favoring of this noble Prophet, for whom We began the surah with His favor over all creations. Indeed, We do what We will, with the perfect power and comprehensive knowledge that We possess. The essence is that one of the greatest fruits of action is favoring by giving each individual, or rather each thing, what they deserve. This is how one can infer the perfection of His wisdom in the comprehensiveness of His knowledge and the completeness of His power. Therefore, He mentioned
On the condition that He creates within them the power of perception for obedience and punishment, so they are as such. The worshippers are more deserving to worship Him and seek a means to Him. Al-Bukhari narrated in the Tafsir from Abdullah, may God be pleased with him, '{إلى ربهم الوسيلة}' (to their Lord is the means), saying: There were people among humans who used to worship people among the jinn, so the jinn became Muslim and these people held onto their religion. Then, He explained their fear with a general matter, so He said: '{إن عذاب ربك}' (the punishment of your Lord) - meaning, the One who has been gracious to you by lifting the vengeance of annihilation from your nation - '{كان}' (is) - meaning, it is an inherent existence - '{محذوراً}' (to be feared), meaning, deserving to be feared by everyone, from a close angel to a sent prophet, let alone others, due to what is seen of His destruction of nations and His great creations. And since the meaning is: So fear us, for we have annihilated the previous nations and destroyed the built towns, He followed it with His saying: '{وإن}' (and) - meaning, and what; and He emphasized the negation, saying: '{من قرية}' (from a town) - from these towns that you are in and others - '{إلا نحن}' (except We) - meaning, with what We have of greatness - '{مهلكوها}' (are going to destroy it) with a type of destruction, due to their disbelief or disobedience. According to Muqatil, this is general for the righteous through death.
Among our servants, We have chosen them, and the prohibition here is an exaggeration, intended to negate their response to their proposals, and it is not permissible to take it at face value, because it implies the existence of something that makes the action impossible for the One who is capable of it. Then, it is connected to what the context indicates, which is: 'And how many times have We answered...' until the end of what was mentioned. The statement of the Almighty {وءاتينا} means 'And We gave' - with the manifest might that belongs to Us - {ثمود الناقة} at the time when it was {مبصرة}, meaning radiant, deserving to be seen and understood by everyone who beheld it. {فظلموا بها} means they committed injustice because of it, by not believing and not fearing its consequences. The sign of Thamud is specifically mentioned as a warning because they were Arabs who proposed what became the reason for their destruction. They had knowledge of it and of its habitats, which were close to them and in their land, unlike their knowledge of other things. The she-camel is specifically mentioned because it is an animal that was brought out of rock, and the context is to establish the power to recreate, even if they were stones or iron. This indicates their foolishness in both matters, in a way that is clearly and confusedly spread by mentioning David, peace be upon him, as a reference to iron, and the she-camel as a reference to stones. This reference is so precise and this expression is so noble and deserving! {وما نرسل} means 'And We do not send' - with the majesty that belongs to Us, which can melt mountains - {بالآيات} meaning the proposals and other things {إلا تخويفا} to the one to whom they are sent. If they fear, they are saved; otherwise, they perish. So when the matter becomes clear to you in the world of testimony, that they...
He disbelieved in proportion to Us due to oppression and lack of wisdom, imagining that he was more noble than Adam, peace be upon him, since branches return to their origins, and the fire from which he originated is more noble than clay. He was misguided in thinking that clay is more beneficial than fire, and therefore more noble. Even if we consider the notion of descent, all substances are of one genus, and God, the Exalted, who created them from nothing, favors some over others based on the attributes He instills in them, as previously mentioned in {And indeed, We have favored some of the prophets over others} [{الإسراء: ٥٥}]. When the Exalted informed us of his arrogance, it was as if it was said: 'Is this not great impertinence and transgression against the Highest Throne?' And it was asked: 'Was it not other than this?' It was said: 'Yes!' {He said, 'Do you see this one whom you have honored above me?'}, meaning, 'Tell me, how is it that You have honored him over me, despite his weakness and my strength?' It was as if it was said: 'He has gone to the utmost extent in bad manners, so what happened after this?' It was said that he swore, in order to emphasize the impossibility of anyone daring to transgress against the Highest King: {If You give me respite until the Day of Resurrection}, meaning, O Highest King, if You grant me a long respite {I will surely seize his descendants}, meaning, I will overpower them with the strength of my cunning, just as one who eats overpowers what he has taken.
That He affects something independently, so the Almighty said: {إن} - that is, exert your utmost effort, for the people of desires, your power over them is an increase in your misery due to what you desired from them before your creation and their creation. You are not able to transcend anything of it to My pure ones and those I have chosen for My worship. Indeed, {عبادي} - My servants, whom I have prepared for addition to Me, have fulfilled the right of My servitude with piety and goodness. {ليس لك} - that is, in no way {عليهم سلطان} - you have no authority over them, meaning you are not able to mislead them and carry them to a sin that will not be forgiven, for I have granted them success to rely on Me, so I have sufficed them against your affair. {وكفى بربك} - and your Lord, the Creator and Manager of your affair, {وكيلاً} - is sufficient as a trustee, preserving what He is a trustee for from everything that can corrupt it.
And when He mentioned that He is the Trustee, other than whom none can suffice to preserve, due to His exclusive possession of comprehensive knowledge and perfect power, He followed it with some of His actions that indicate this, saying, returning to the proofs of monotheism, which is the greatest purpose in the circumstances of the sea in which they are saved, in a tone of address, entreating them to follow: {Your Lord}, i.e., the One who has done good to you, is {the One who sets} i.e., drives, propels, and navigates {for you} i.e., for your benefit {the ships} in which He carried you with your father Noah, peace be upon him, {in the sea that you may seek} i.e., seek in a great manner the various benefits that are difficult or impossible to attain on land {of His bounty}, then He explained the reason for His action
And for them, there are no schemes until they ascend, after the rank of faith, the steps of piety and goodness. The command to the angels to prostrate to Adam, peace be upon him, is a prelude to this verse, and it is the clearest evidence of this. And when He, the Exalted, established His power to prefer and distinguish between things in both the sensory and spiritual life, and to differentiate between them in two aspects, then it is proven by that His power to resurrect, and He sealed it with the preference of humans. The Day of Judgment is the greatest day in which preference is shown. He replaced His statement {the day He calls you} with a warning of His might on that day and an encouragement to acquire virtues in this day, with His statement {the day We call} - that is, with that greatness - {every people} - that is, from among you - {with their leader} - that is, with the one they followed. It will be said: O followers of Noah, O followers of Abraham, O followers of Jesus, O followers of Muhammad! And they will stand, and He will distinguish between those who are truthful and those who are false. And it will be said: O followers of desire, O followers of the Fire, O followers of the Sun, O followers of idols, and so on. Alternatively, the intention may be due to their deeds, which bind them as the follower is bound to his imam, as He, the Exalted, said: {And every man's augury have We fastened on his own neck}, and He called it an imam because they brought it forth and strove for it. And We will bring forth for them the books that have enumerated
And thus the action is attributed to him, may God's blessings be upon him and his family. The intention is to attribute it to them, so the meaning becomes: They nearly made you incline towards them, just as you say to your companion, 'You almost killed yourself,' meaning you did something that nearly led to your death due to your actions. This verse is among the clear evidence of the unique virtues bestowed upon the Prophet, may God's blessings be upon him and his family, in the nobility of his essence, the purity of his nature, the preeminence of his intellect, and the goodness of his origin. For it indicates that if he, may God's blessings be upon him and his family, were left to himself and the complete instincts and noble characteristics that God created in his nature, without being supported by the additional gift of prophethood, he would not have inclined towards them, despite their being the most intelligent, the purest in understanding, and the most knowledgeable about deception, with their large numbers, great patience, and firmness. Their shortcoming was only in nearly inclining towards them slightly. Glory be to the One who grants whomever He wills with whatever He wills, and He is the One with great favor. {Then} - that is, if you were to nearly incline towards them as described - {We would have made you taste} - that is, with Our greatness - {a double punishment in life and a double punishment in death}, meaning that punishment would be multiplied. This matter revolves around affliction, and it necessitates strengthening with doubling, with the 'dhal' (ض) in 'du'f' (ضعف) being in a kasrah (kasper) form, meaning 'like' or 'what is added,' and everything that has an abundance is considered weak without it.
With punishment, {and you will not find for Our decree} any alteration, meaning by any alterer other than Us who can alter it. However, they were distinguished from the previous nations in that they would not be punished with the punishment of annihilation, as an honor to them due to this noble Prophet. And when the matter of the fundamentals of the religion was established with monotheism and the power over the Resurrection, and their matter was established in the best way, and He bestowed His blessings upon them, and warned them of His displeasure, and established that He, the Exalted, protected him, peace and blessings be upon him, from their trials in prosperity and adversity by what He enlightened him with of insight, and perfected his outward and inward aspects, it became known that he had devoted himself to worship, and was prepared for observation. So, he began with the most noble of them, and thus conveyed the statement of the Exalted, {Establish} in reality by action and metaphorically by resolve {the prayer} by performing all its conditions, pillars, beginnings, and goals, such that it becomes as if it is established by itself. For it is the essence of worship, with what it contains of pure supplication, turning away from everything else, and the annihilation of everything except Him, with what has shone from the lights of the Divine Presence, to which every transient thing has disappeared. And in this, there is a great indication that the prayer is the greatest helper against the enemies who wish to provoke the friends of God with their cunning, and the most repelling of adversities, and the most attracting of all prosperity. Therefore, the Prophet, peace and blessings be upon him, would resort to prayer when any matter distressed him, as has been previously mentioned in the last part of the chapter of al-Hijr; then He specified for him the times with His statement
The method by which He fashioned the soul and the nature He has instilled in us, whether good or evil {for among you}, that is, and caused the One who created you and guided you through the stages of growth, none other than Him {is best aware} absolutely {of who among you} is {more guided in his path}, that is, more rightly guided and upright in terms of doctrine, through His providence and benevolence. Thus, He gives thanks and is patient in expectation, and so He grants him reward. And whoever is more misguided in his path will be afflicted with punishment, because He knows what nature He has instilled in them from the beginning of creation and the characteristics He has implanted in them, whereas others only know the affairs of people through experience. Imam Ahmad narrated, though with a broken chain, from Abu Darda', may Allah be pleased with him, that the Prophet, peace and blessings be upon him and his family, said: 'If you hear that a mountain has moved from its place, believe it, but if you hear that a man has changed his nature, do not believe it, for he will return to what he was created for.' All of this is turning away in action, although in potential, we affirm that it is comprehensive. And Allah knows best who is guided, so He protects him from turning away and despair, for in potential, it is within him. And when the Almighty - after expressing wonder at their denial of the Resurrection - explained the ignorance of man and his state of misguidance and forgetfulness, except by His grace, regarding the tidings of his kind.
He has a partner in his dominion who asks him for things that only God can provide, which is a declaration of God's transcendence and a marvel at their obvious obstinacy in requesting things that only God can do, from one who has no power except by God's permission. He never claimed to have the power to do anything except what God permits. The questioning in the verse {هل كنت إلا بشراً} is very apt, as it emphasizes that he is only a human being, unable to do more than what humans can do, and a messenger, just like the messengers before him, who does not go beyond what he was commanded to convey. He only brings what God permits, and he never said, 'I am God,' so that they would ask him for things that only God can provide. They arranged their argument in this way because they limited his situation to the claim that he is great either because of his message or something else, so that people would follow him. If it was the former, his words would be acceptable to his messenger, and then they would either ask him for general benefits, such as abundant provision, or specific benefits, such as paradise, if he was stingy with the general benefits, or they would ask him for a miracle, such as unveiling. If his greatness was due to something else, then either he would be a king with a house like the one mentioned, which would normally be subordinate to him, or he would be one of those who gather with the king to whom he was sent, and thus rise above what they said.
Aid for the party of the Most Merciful, and whoever does not believe, He makes him among the allies of Satan, and makes all of them taste humiliation, and makes them fuel for the Fire. After all this, there is nothing left for you to persist in your obstinacy except futility, which God, glorified and exalted, is above. Therefore, there is no means by which a person can attain wealth except by following the Sunnah and disentangling from desires. Whoever achieves this, gold and pebbles become equal in his sight.
The prophethood of Muhammad, peace be upon him and his family, and every objection they raise is countered with the same, and what was a response to them is a response to us. Whoever carefully considers the noble verse will see the wonder of it. It is finished, and Pharaoh did not believe despite the frequency and greatness of those signs. It is as if it was said, 'So what did Moses, peace be upon him, say?' It was said: {He said} to Pharaoh: {I know} - with the 't' pronounced as 'ta' according to the recitation of Al-Kisa'i, indicating that he has certain knowledge that what he brought is revelation from his Lord, and he is the most intelligent among the people of that time, not as Pharaoh claimed. Or, with the 't' pronounced as 'ta' without the 'damma' - according to the recitation of the others, meaning that you, Pharaoh, have become, due to the signs I have shown, among those who know that {none has sent down} these signs {except the Lord of the heavens and earth}, meaning their Creator and Controller, while these signs are {insights}, i.e., clear proofs, established and sublime in their matter, by which my truth is evident. As for magic, it is obvious to everyone that it is an illusion with no reality. {And I} - meaning, and if you think, Pharaoh, that I am bewitched - {think you} - he emphasized due to the presence of those with Pharaoh who denied his statement and showed certainty of Pharaoh's happiness - {will be destroyed}, meaning cursed, defeated, perishing, deprived of good, and corrupt in intellect. My assumption is close to the truth, unlike your assumption due to your stubbornness against the Lord of the worlds, because of your obvious rebellion against the insights that have been revealed and by which the veil has been lifted. They are clearer than the sun, and this is due to your persistence in that state.
Those whom Allah has commanded me to question, in order to inform you and to reassure you, as you have accepted them by inquiring and have made them the object of trust: {إذا يتلى} - that is, whenever anything is recited to them, regardless of who the reciter may be, {عليهم} at any time, it transports them from one state to another, elevating them through the stages of proximity and the ascents of perfection to the highest ranks. This is because they {يخرون}, that is, they fall down quickly; and the speed and exclusivity of this action is emphasized by the phrase {للأذقان}, with the lam, rather than to or upon, indicating that their noses are the first to touch the ground. This is because of the intense humility they experience, causing them to fall like one who has no control, and the first part of their face to touch the ground is their nose, as it is the point where their beard grows - for humans are naturally inclined to protect their faces, and so they lift their heads, resulting in their nose and mouth being the closest parts to the ground when falling. This is why one of their poets said: 'They fell quickly, their hands and mouths foremost.' Then, it is clarified that this is not an involuntary fall from every perspective, as stated: {سجداً}, meaning they do this because of their recognition of His truth, based on the prior knowledge they have been given and the conviction in their hearts, as well as their fear of the Most Merciful. {ويقولون}, that is, they say with precision and continuity: {سبحان ربنا}, that is, 'Glory be to our Lord,' exalting Him.
And He has no child nor any associate, for that can only occur due to weakness. {And He has no protector} - a supporter, which is more general, whether that supporter is a child, partner, or anything else. Then, He restricted and described it by saying: {from the lowliness}, indicating that He has allies whom He has favored with closeness and made supporters for His religion, as a mercy to them, not out of need for them. {And exaltedness} - above sharing anything with anyone, and above all that can be understood by an understanding person, or described by a describer. The term 'exaltedness' is the most expressive word in Arabic for the meaning of magnification and reverence, as stated by Abu Hayyan. He emphasized it with the verbal noun, confirming and conveying its meaning, i.e., He said: {exaltedness} - above anyone comprehending the essence of His knowledge or ignoring Him from any aspect. Rather, He is glorified by His grandeur and majesty, so He is not known, yet He manifests Himself with His generosity and perfection, so He is not denied. Thus, the clear expression of His praise is that He is described with all the attributes of perfection, and the clear expression of His description, by negating what was mentioned, is that He is sanctified from the impurities of imperfection, and greater than all that occurs to the created servants, who are naturally inclined towards imperfection and created with the characteristics of weakness. Due to this and other great meanings, the Prophet, peace be upon him and his family, named this verse 'The Verse of Might', as narrated by Imam Ahmad from Sahl from his father, may Allah be pleased with them both. This is the essence of what was introduced.
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سُبْحَـٰنَ ٱلَّذِىٓ أَسْرَىٰ بِعَبْدِهِۦ لَيْلًۭا مِّنَ ٱلْمَسْجِدِ ٱلْحَرَامِ إِلَى ٱلْمَسْجِدِ ٱلْأَقْصَا ٱلَّذِى بَـٰرَكْنَا حَوْلَهُۥ لِنُرِيَهُۥ مِنْ ءَايَـٰتِنَآ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ ﴿١﴾
Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.
وَءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ وَجَعَلْنَـٰهُ هُدًۭى لِّبَنِىٓ إِسْرَٰٓءِيلَ أَلَّا تَتَّخِذُوا۟ مِن دُونِى وَكِيلًۭا ﴿٢﴾
And We gave Moses the Scripture and made it a guidance for the Children of Israel that you not take other than Me as Disposer of affairs,
ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ ۚ إِنَّهُۥ كَانَ عَبْدًۭا شَكُورًۭا ﴿٣﴾
O descendants of those We carried [in the ship] with Noah. Indeed, he was a grateful servant.
وَقَضَيْنَآ إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ فِى ٱلْكِتَـٰبِ لَتُفْسِدُنَّ فِى ٱلْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّۭا كَبِيرًۭا ﴿٤﴾
And We conveyed to the Children of Israel in the Scripture that, "You will surely cause corruption on the earth twice, and you will surely reach [a degree of] great haughtiness.
فَإِذَا جَآءَ وَعْدُ أُولَىٰهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًۭا لَّنَآ أُو۟لِى بَأْسٍۢ شَدِيدٍۢ فَجَاسُوا۟ خِلَـٰلَ ٱلدِّيَارِ ۚ وَكَانَ وَعْدًۭا مَّفْعُولًۭا ﴿٥﴾
So when the [time of] promise came for the first of them, We sent against you servants of Ours - those of great military might, and they probed [even] into the homes, and it was a promise fulfilled.
ثُمَّ رَدَدْنَا لَكُمُ ٱلْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَـٰكُم بِأَمْوَٰلٍۢ وَبَنِينَ وَجَعَلْنَـٰكُمْ أَكْثَرَ نَفِيرًا ﴿٦﴾
Then We gave back to you a return victory over them. And We reinforced you with wealth and sons and made you more numerous in manpower
إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ ۖ وَإِنْ أَسَأْتُمْ فَلَهَا ۚ فَإِذَا جَآءَ وَعْدُ ٱلْـَٔاخِرَةِ لِيَسُـۥٓـُٔوا۟ وُجُوهَكُمْ وَلِيَدْخُلُوا۟ ٱلْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍۢ وَلِيُتَبِّرُوا۟ مَا عَلَوْا۟ تَتْبِيرًا ﴿٧﴾
[And said], "If you do good, you do good for yourselves; and if you do evil, [you do it] to yourselves." Then when the final promise came, [We sent your enemies] to sadden your faces and to enter the temple in Jerusalem, as they entered it the first time, and to destroy what they had taken over with [total] destruction.
عَسَىٰ رَبُّكُمْ أَن يَرْحَمَكُمْ ۚ وَإِنْ عُدتُّمْ عُدْنَا ۘ وَجَعَلْنَا جَهَنَّمَ لِلْكَـٰفِرِينَ حَصِيرًا ﴿٨﴾
[Then Allah said], "It is expected, [if you repent], that your Lord will have mercy upon you. But if you return [to sin], We will return [to punishment]. And We have made Hell, for the disbelievers, a prison-bed."
إِنَّ هَـٰذَا ٱلْقُرْءَانَ يَهْدِى لِلَّتِى هِىَ أَقْوَمُ وَيُبَشِّرُ ٱلْمُؤْمِنِينَ ٱلَّذِينَ يَعْمَلُونَ ٱلصَّـٰلِحَـٰتِ أَنَّ لَهُمْ أَجْرًۭا كَبِيرًۭا ﴿٩﴾
Indeed, this Qur'an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.
وَأَنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًۭا ﴿١٠﴾
And that those who do not believe in the Hereafter - We have prepared for them a painful punishment.
وَيَدْعُ ٱلْإِنسَـٰنُ بِٱلشَّرِّ دُعَآءَهُۥ بِٱلْخَيْرِ ۖ وَكَانَ ٱلْإِنسَـٰنُ عَجُولًۭا ﴿١١﴾
And man supplicates for evil as he supplicates for good, and man is ever hasty.
وَجَعَلْنَا ٱلَّيْلَ وَٱلنَّهَارَ ءَايَتَيْنِ ۖ فَمَحَوْنَآ ءَايَةَ ٱلَّيْلِ وَجَعَلْنَآ ءَايَةَ ٱلنَّهَارِ مُبْصِرَةًۭ لِّتَبْتَغُوا۟ فَضْلًۭا مِّن رَّبِّكُمْ وَلِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ ۚ وَكُلَّ شَىْءٍۢ فَصَّلْنَـٰهُ تَفْصِيلًۭا ﴿١٢﴾
And We have made the night and day two signs, and We erased the sign of the night and made the sign of the day visible that you may seek bounty from your Lord and may know the number of years and the account [of time]. And everything We have set out in detail.
وَكُلَّ إِنسَـٰنٍ أَلْزَمْنَـٰهُ طَـٰٓئِرَهُۥ فِى عُنُقِهِۦ ۖ وَنُخْرِجُ لَهُۥ يَوْمَ ٱلْقِيَـٰمَةِ كِتَـٰبًۭا يَلْقَىٰهُ مَنشُورًا ﴿١٣﴾
And [for] every person We have imposed his fate upon his neck, and We will produce for him on the Day of Resurrection a record which he will encounter spread open.
ٱقْرَأْ كِتَـٰبَكَ كَفَىٰ بِنَفْسِكَ ٱلْيَوْمَ عَلَيْكَ حَسِيبًۭا ﴿١٤﴾
[It will be said], "Read your record. Sufficient is yourself against you this Day as accountant."
مَّنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌۭ وِزْرَ أُخْرَىٰ ۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًۭا ﴿١٥﴾
Whoever is guided is only guided for [the benefit of] his soul. And whoever errs only errs against it. And no bearer of burdens will bear the burden of another. And never would We punish until We sent a messenger.
وَإِذَآ أَرَدْنَآ أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا۟ فِيهَا فَحَقَّ عَلَيْهَا ٱلْقَوْلُ فَدَمَّرْنَـٰهَا تَدْمِيرًۭا ﴿١٦﴾
And when We intend to destroy a city, We command its affluent but they defiantly disobey therein; so the word comes into effect upon it, and We destroy it with [complete] destruction.
وَكَمْ أَهْلَكْنَا مِنَ ٱلْقُرُونِ مِنۢ بَعْدِ نُوحٍۢ ۗ وَكَفَىٰ بِرَبِّكَ بِذُنُوبِ عِبَادِهِۦ خَبِيرًۢا بَصِيرًۭا ﴿١٧﴾
And how many have We destroyed from the generations after Noah. And sufficient is your Lord, concerning the sins of His servants, as Acquainted and Seeing.
مَّن كَانَ يُرِيدُ ٱلْعَاجِلَةَ عَجَّلْنَا لَهُۥ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُۥ جَهَنَّمَ يَصْلَىٰهَا مَذْمُومًۭا مَّدْحُورًۭا ﴿١٨﴾
Whoever should desire the immediate - We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished.
وَمَنْ أَرَادَ ٱلْـَٔاخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌۭ فَأُو۟لَـٰٓئِكَ كَانَ سَعْيُهُم مَّشْكُورًۭا ﴿١٩﴾
But whoever desires the Hereafter and exerts the effort due to it while he is a believer - it is those whose effort is ever appreciated [by Allah].
كُلًّۭا نُّمِدُّ هَـٰٓؤُلَآءِ وَهَـٰٓؤُلَآءِ مِنْ عَطَآءِ رَبِّكَ ۚ وَمَا كَانَ عَطَآءُ رَبِّكَ مَحْظُورًا ﴿٢٠﴾
To each [category] We extend - to these and to those - from the gift of your Lord. And never has the gift of your Lord been restricted.
ٱنظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍۢ ۚ وَلَلْـَٔاخِرَةُ أَكْبَرُ دَرَجَـٰتٍۢ وَأَكْبَرُ تَفْضِيلًۭا ﴿٢١﴾
Look how We have favored [in provision] some of them over others. But the Hereafter is greater in degrees [of difference] and greater in distinction.
لَّا تَجْعَلْ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَتَقْعُدَ مَذْمُومًۭا مَّخْذُولًۭا ﴿٢٢﴾
Do not make [as equal] with Allah another deity and [thereby] become censured and forsaken.
۞ وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ وَبِٱلْوَٰلِدَيْنِ إِحْسَـٰنًا ۚ إِمَّا يَبْلُغَنَّ عِندَكَ ٱلْكِبَرَ أَحَدُهُمَآ أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّۢ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًۭا كَرِيمًۭا ﴿٢٣﴾
And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word.
وَٱخْفِضْ لَهُمَا جَنَاحَ ٱلذُّلِّ مِنَ ٱلرَّحْمَةِ وَقُل رَّبِّ ٱرْحَمْهُمَا كَمَا رَبَّيَانِى صَغِيرًۭا ﴿٢٤﴾
And lower to them the wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought me up [when I was] small."
رَّبُّكُمْ أَعْلَمُ بِمَا فِى نُفُوسِكُمْ ۚ إِن تَكُونُوا۟ صَـٰلِحِينَ فَإِنَّهُۥ كَانَ لِلْأَوَّٰبِينَ غَفُورًۭا ﴿٢٥﴾
Your Lord is most knowing of what is within yourselves. If you should be righteous [in intention] - then indeed He is ever, to the often returning [to Him], Forgiving.
وَءَاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا ﴿٢٦﴾
And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully.
إِنَّ ٱلْمُبَذِّرِينَ كَانُوٓا۟ إِخْوَٰنَ ٱلشَّيَـٰطِينِ ۖ وَكَانَ ٱلشَّيْطَـٰنُ لِرَبِّهِۦ كَفُورًۭا ﴿٢٧﴾
Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.
وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ٱبْتِغَآءَ رَحْمَةٍۢ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلًۭا مَّيْسُورًۭا ﴿٢٨﴾
And if you [must] turn away from the needy awaiting mercy from your Lord which you expect, then speak to them a gentle word.
وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ ٱلْبَسْطِ فَتَقْعُدَ مَلُومًۭا مَّحْسُورًا ﴿٢٩﴾
And do not make your hand [as] chained to your neck or extend it completely and [thereby] become blamed and insolvent.
إِنَّ رَبَّكَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرًۢا بَصِيرًۭا ﴿٣٠﴾
Indeed, your Lord extends provision for whom He wills and restricts [it]. Indeed He is ever, concerning His servants, Acquainted and Seeing.
وَلَا تَقْتُلُوٓا۟ أَوْلَـٰدَكُمْ خَشْيَةَ إِمْلَـٰقٍۢ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْـًۭٔا كَبِيرًۭا ﴿٣١﴾
And do not kill your children for fear of poverty. We provide for them and for you. Indeed, their killing is ever a great sin.
وَلَا تَقْرَبُوا۟ ٱلزِّنَىٰٓ ۖ إِنَّهُۥ كَانَ فَـٰحِشَةًۭ وَسَآءَ سَبِيلًۭا ﴿٣٢﴾
And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.
وَلَا تَقْتُلُوا۟ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ ۗ وَمَن قُتِلَ مَظْلُومًۭا فَقَدْ جَعَلْنَا لِوَلِيِّهِۦ سُلْطَـٰنًۭا فَلَا يُسْرِف فِّى ٱلْقَتْلِ ۖ إِنَّهُۥ كَانَ مَنصُورًۭا ﴿٣٣﴾
And do not kill the soul which Allah has forbidden, except by right. And whoever is killed unjustly - We have given his heir authority, but let him not exceed limits in [the matter of] taking life. Indeed, he has been supported [by the law].
وَلَا تَقْرَبُوا۟ مَالَ ٱلْيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُۥ ۚ وَأَوْفُوا۟ بِٱلْعَهْدِ ۖ إِنَّ ٱلْعَهْدَ كَانَ مَسْـُٔولًۭا ﴿٣٤﴾
And do not approach the property of an orphan, except in the way that is best, until he reaches maturity. And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.
وَأَوْفُوا۟ ٱلْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا۟ بِٱلْقِسْطَاسِ ٱلْمُسْتَقِيمِ ۚ ذَٰلِكَ خَيْرٌۭ وَأَحْسَنُ تَأْوِيلًۭا ﴿٣٥﴾
And give full measure when you measure, and weigh with an even balance. That is the best [way] and best in result.
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ ۚ إِنَّ ٱلسَّمْعَ وَٱلْبَصَرَ وَٱلْفُؤَادَ كُلُّ أُو۟لَـٰٓئِكَ كَانَ عَنْهُ مَسْـُٔولًۭا ﴿٣٦﴾
And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned.
وَلَا تَمْشِ فِى ٱلْأَرْضِ مَرَحًا ۖ إِنَّكَ لَن تَخْرِقَ ٱلْأَرْضَ وَلَن تَبْلُغَ ٱلْجِبَالَ طُولًۭا ﴿٣٧﴾
And do not walk upon the earth exultantly. Indeed, you will never tear the earth [apart], and you will never reach the mountains in height.
كُلُّ ذَٰلِكَ كَانَ سَيِّئُهُۥ عِندَ رَبِّكَ مَكْرُوهًۭا ﴿٣٨﴾
All that - its evil is ever, in the sight of your Lord, detested.
ذَٰلِكَ مِمَّآ أَوْحَىٰٓ إِلَيْكَ رَبُّكَ مِنَ ٱلْحِكْمَةِ ۗ وَلَا تَجْعَلْ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَتُلْقَىٰ فِى جَهَنَّمَ مَلُومًۭا مَّدْحُورًا ﴿٣٩﴾
That is from what your Lord has revealed to you, [O Muhammad], of wisdom. And, [O mankind], do not make [as equal] with Allah another deity, lest you be thrown into Hell, blamed and banished.
أَفَأَصْفَىٰكُمْ رَبُّكُم بِٱلْبَنِينَ وَٱتَّخَذَ مِنَ ٱلْمَلَـٰٓئِكَةِ إِنَـٰثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًۭا ﴿٤٠﴾
Then, has your Lord chosen you for [having] sons and taken from among the angels daughters? Indeed, you say a grave saying.
وَلَقَدْ صَرَّفْنَا فِى هَـٰذَا ٱلْقُرْءَانِ لِيَذَّكَّرُوا۟ وَمَا يَزِيدُهُمْ إِلَّا نُفُورًۭا ﴿٤١﴾
And We have certainly diversified [the contents] in this Qur'an that mankind may be reminded, but it does not increase the disbelievers except in aversion.
قُل لَّوْ كَانَ مَعَهُۥٓ ءَالِهَةٌۭ كَمَا يَقُولُونَ إِذًۭا لَّٱبْتَغَوْا۟ إِلَىٰ ذِى ٱلْعَرْشِ سَبِيلًۭا ﴿٤٢﴾
Say, [O Muhammad], "If there had been with Him [other] gods, as they say, then they [each] would have sought to the Owner of the Throne a way."
سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يَقُولُونَ عُلُوًّۭا كَبِيرًۭا ﴿٤٣﴾
Exalted is He and high above what they say by great sublimity.
تُسَبِّحُ لَهُ ٱلسَّمَـٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُۥ كَانَ حَلِيمًا غَفُورًۭا ﴿٤٤﴾
The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [Allah] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving.
وَإِذَا قَرَأْتَ ٱلْقُرْءَانَ جَعَلْنَا بَيْنَكَ وَبَيْنَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ حِجَابًۭا مَّسْتُورًۭا ﴿٤٥﴾
And when you recite the Qur'an, We put between you and those who do not believe in the Hereafter a concealed partition.
وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًۭا ۚ وَإِذَا ذَكَرْتَ رَبَّكَ فِى ٱلْقُرْءَانِ وَحْدَهُۥ وَلَّوْا۟ عَلَىٰٓ أَدْبَـٰرِهِمْ نُفُورًۭا ﴿٤٦﴾
And We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And when you mention your Lord alone in the Qur'an, they turn back in aversion.
نَّحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِۦٓ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَىٰٓ إِذْ يَقُولُ ٱلظَّـٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًۭا مَّسْحُورًا ﴿٤٧﴾
We are most knowing of how they listen to it when they listen to you and [of] when they are in private conversation, when the wrongdoers say, "You follow not but a man affected by magic."
ٱنظُرْ كَيْفَ ضَرَبُوا۟ لَكَ ٱلْأَمْثَالَ فَضَلُّوا۟ فَلَا يَسْتَطِيعُونَ سَبِيلًۭا ﴿٤٨﴾
Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way.
وَقَالُوٓا۟ أَءِذَا كُنَّا عِظَـٰمًۭا وَرُفَـٰتًا أَءِنَّا لَمَبْعُوثُونَ خَلْقًۭا جَدِيدًۭا ﴿٤٩﴾
And they say, "When we are bones and crumbled particles, will we [truly] be resurrected as a new creation?"
۞ قُلْ كُونُوا۟ حِجَارَةً أَوْ حَدِيدًا ﴿٥٠﴾
Say, "Be you stones or iron
أَوْ خَلْقًۭا مِّمَّا يَكْبُرُ فِى صُدُورِكُمْ ۚ فَسَيَقُولُونَ مَن يُعِيدُنَا ۖ قُلِ ٱلَّذِى فَطَرَكُمْ أَوَّلَ مَرَّةٍۢ ۚ فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَىٰ هُوَ ۖ قُلْ عَسَىٰٓ أَن يَكُونَ قَرِيبًۭا ﴿٥١﴾
Or [any] creation of that which is great within your breasts." And they will say, "Who will restore us?" Say, "He who brought you forth the first time." Then they will nod their heads toward you and say, "When is that?" Say, "Perhaps it will be soon -
يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِۦ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًۭا ﴿٥٢﴾
On the Day He will call you and you will respond with praise of Him and think that you had not remained [in the world] except for a little."
وَقُل لِّعِبَادِى يَقُولُوا۟ ٱلَّتِى هِىَ أَحْسَنُ ۚ إِنَّ ٱلشَّيْطَـٰنَ يَنزَغُ بَيْنَهُمْ ۚ إِنَّ ٱلشَّيْطَـٰنَ كَانَ لِلْإِنسَـٰنِ عَدُوًّۭا مُّبِينًۭا ﴿٥٣﴾
And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy.
رَّبُّكُمْ أَعْلَمُ بِكُمْ ۖ إِن يَشَأْ يَرْحَمْكُمْ أَوْ إِن يَشَأْ يُعَذِّبْكُمْ ۚ وَمَآ أَرْسَلْنَـٰكَ عَلَيْهِمْ وَكِيلًۭا ﴿٥٤﴾
Your Lord is most knowing of you. If He wills, He will have mercy upon you; or if He wills, He will punish you. And We have not sent you, [O Muhammad], over them as a manager.
وَرَبُّكَ أَعْلَمُ بِمَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ وَلَقَدْ فَضَّلْنَا بَعْضَ ٱلنَّبِيِّـۧنَ عَلَىٰ بَعْضٍۢ ۖ وَءَاتَيْنَا دَاوُۥدَ زَبُورًۭا ﴿٥٥﴾
And your Lord is most knowing of whoever is in the heavens and the earth. And We have made some of the prophets exceed others [in various ways], and to David We gave the book [of Psalms].
قُلِ ٱدْعُوا۟ ٱلَّذِينَ زَعَمْتُم مِّن دُونِهِۦ فَلَا يَمْلِكُونَ كَشْفَ ٱلضُّرِّ عَنكُمْ وَلَا تَحْوِيلًا ﴿٥٦﴾
Say, "Invoke those you have claimed [as gods] besides Him, for they do not possess the [ability for] removal of adversity from you or [for its] transfer [to someone else]."
أُو۟لَـٰٓئِكَ ٱلَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ ٱلْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُۥ وَيَخَافُونَ عَذَابَهُۥٓ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًۭا ﴿٥٧﴾
Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared.
وَإِن مِّن قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوهَا قَبْلَ يَوْمِ ٱلْقِيَـٰمَةِ أَوْ مُعَذِّبُوهَا عَذَابًۭا شَدِيدًۭا ۚ كَانَ ذَٰلِكَ فِى ٱلْكِتَـٰبِ مَسْطُورًۭا ﴿٥٨﴾
And there is no city but that We will destroy it before the Day of Resurrection or punish it with a severe punishment. That has ever been in the Register inscribed.
وَمَا مَنَعَنَآ أَن نُّرْسِلَ بِٱلْـَٔايَـٰتِ إِلَّآ أَن كَذَّبَ بِهَا ٱلْأَوَّلُونَ ۚ وَءَاتَيْنَا ثَمُودَ ٱلنَّاقَةَ مُبْصِرَةًۭ فَظَلَمُوا۟ بِهَا ۚ وَمَا نُرْسِلُ بِٱلْـَٔايَـٰتِ إِلَّا تَخْوِيفًۭا ﴿٥٩﴾
And nothing has prevented Us from sending signs except that the former peoples denied them. And We gave Thamud the she-camel as a visible sign, but they wronged her. And We send not the signs except as a warning.
وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِٱلنَّاسِ ۚ وَمَا جَعَلْنَا ٱلرُّءْيَا ٱلَّتِىٓ أَرَيْنَـٰكَ إِلَّا فِتْنَةًۭ لِّلنَّاسِ وَٱلشَّجَرَةَ ٱلْمَلْعُونَةَ فِى ٱلْقُرْءَانِ ۚ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَـٰنًۭا كَبِيرًۭا ﴿٦٠﴾
And [remember, O Muhammad], when We told you, "Indeed, your Lord has encompassed the people." And We did not make the sight which We showed you except as a trial for the people, as was the accursed tree [mentioned] in the Qur'an. And We threaten them, but it increases them not except in great transgression.
وَإِذْ قُلْنَا لِلْمَلَـٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ قَالَ ءَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًۭا ﴿٦١﴾
And [mention] when We said to the angles, "Prostrate to Adam," and they prostrated, except for Iblees. He said, "Should I prostrate to one You created from clay?"
قَالَ أَرَءَيْتَكَ هَـٰذَا ٱلَّذِى كَرَّمْتَ عَلَىَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُۥٓ إِلَّا قَلِيلًۭا ﴿٦٢﴾
[Iblees] said, "Do You see this one whom You have honored above me? If You delay me until the Day of Resurrection, I will surely destroy his descendants, except for a few."
قَالَ ٱذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَآءًۭ مَّوْفُورًۭا ﴿٦٣﴾
[Allah] said, "Go, for whoever of them follows you, indeed Hell will be the recompense of you - an ample recompense.
وَٱسْتَفْزِزْ مَنِ ٱسْتَطَعْتَ مِنْهُم بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَـٰدِ وَعِدْهُمْ ۚ وَمَا يَعِدُهُمُ ٱلشَّيْطَـٰنُ إِلَّا غُرُورًا ﴿٦٤﴾
And incite [to senselessness] whoever you can among them with your voice and assault them with your horses and foot soldiers and become a partner in their wealth and their children and promise them." But Satan does not promise them except delusion.
إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـٰنٌۭ ۚ وَكَفَىٰ بِرَبِّكَ وَكِيلًۭا ﴿٦٥﴾
Indeed, over My [believing] servants there is for you no authority. And sufficient is your Lord as Disposer of affairs.
رَّبُّكُمُ ٱلَّذِى يُزْجِى لَكُمُ ٱلْفُلْكَ فِى ٱلْبَحْرِ لِتَبْتَغُوا۟ مِن فَضْلِهِۦٓ ۚ إِنَّهُۥ كَانَ بِكُمْ رَحِيمًۭا ﴿٦٦﴾
It is your Lord who drives the ship for you through the sea that you may seek of His bounty. Indeed, He is ever, to you, Merciful.
وَإِذَا مَسَّكُمُ ٱلضُّرُّ فِى ٱلْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَّآ إِيَّاهُ ۖ فَلَمَّا نَجَّىٰكُمْ إِلَى ٱلْبَرِّ أَعْرَضْتُمْ ۚ وَكَانَ ٱلْإِنسَـٰنُ كَفُورًا ﴿٦٧﴾
And when adversity touches you at sea, lost are [all] those you invoke except for Him. But when He delivers you to the land, you turn away [from Him]. And ever is man ungrateful.
أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ ٱلْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًۭا ثُمَّ لَا تَجِدُوا۟ لَكُمْ وَكِيلًا ﴿٦٨﴾
Then do you feel secure that [instead] He will not cause a part of the land to swallow you or send against you a storm of stones? Then you would not find for yourselves an advocate.
أَمْ أَمِنتُمْ أَن يُعِيدَكُمْ فِيهِ تَارَةً أُخْرَىٰ فَيُرْسِلَ عَلَيْكُمْ قَاصِفًۭا مِّنَ ٱلرِّيحِ فَيُغْرِقَكُم بِمَا كَفَرْتُمْ ۙ ثُمَّ لَا تَجِدُوا۟ لَكُمْ عَلَيْنَا بِهِۦ تَبِيعًۭا ﴿٦٩﴾
Or do you feel secure that He will not send you back into the sea another time and send upon you a hurricane of wind and drown you for what you denied? Then you would not find for yourselves against Us an avenger.
۞ وَلَقَدْ كَرَّمْنَا بَنِىٓ ءَادَمَ وَحَمَلْنَـٰهُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ وَرَزَقْنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ وَفَضَّلْنَـٰهُمْ عَلَىٰ كَثِيرٍۢ مِّمَّنْ خَلَقْنَا تَفْضِيلًۭا ﴿٧٠﴾
And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.
يَوْمَ نَدْعُوا۟ كُلَّ أُنَاسٍۭ بِإِمَـٰمِهِمْ ۖ فَمَنْ أُوتِىَ كِتَـٰبَهُۥ بِيَمِينِهِۦ فَأُو۟لَـٰٓئِكَ يَقْرَءُونَ كِتَـٰبَهُمْ وَلَا يُظْلَمُونَ فَتِيلًۭا ﴿٧١﴾
[Mention, O Muhammad], the Day We will call forth every people with their record [of deeds]. Then whoever is given his record in his right hand - those will read their records, and injustice will not be done to them, [even] as much as a thread [inside the date seed].
وَمَن كَانَ فِى هَـٰذِهِۦٓ أَعْمَىٰ فَهُوَ فِى ٱلْـَٔاخِرَةِ أَعْمَىٰ وَأَضَلُّ سَبِيلًۭا ﴿٧٢﴾
And whoever is blind in this [life] will be blind in the Hereafter and more astray in way.
وَإِن كَادُوا۟ لَيَفْتِنُونَكَ عَنِ ٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ لِتَفْتَرِىَ عَلَيْنَا غَيْرَهُۥ ۖ وَإِذًۭا لَّٱتَّخَذُوكَ خَلِيلًۭا ﴿٧٣﴾
And indeed, they were about to tempt you away from that which We revealed to you in order to [make] you invent about Us something else; and then they would have taken you as a friend.
وَلَوْلَآ أَن ثَبَّتْنَـٰكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْـًۭٔا قَلِيلًا ﴿٧٤﴾
And if We had not strengthened you, you would have almost inclined to them a little.
إِذًۭا لَّأَذَقْنَـٰكَ ضِعْفَ ٱلْحَيَوٰةِ وَضِعْفَ ٱلْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًۭا ﴿٧٥﴾
Then [if you had], We would have made you taste double [punishment in] life and double [after] death. Then you would not find for yourself against Us a helper.
وَإِن كَادُوا۟ لَيَسْتَفِزُّونَكَ مِنَ ٱلْأَرْضِ لِيُخْرِجُوكَ مِنْهَا ۖ وَإِذًۭا لَّا يَلْبَثُونَ خِلَـٰفَكَ إِلَّا قَلِيلًۭا ﴿٧٦﴾
And indeed, they were about to drive you from the land to evict you therefrom. And then [when they do], they will not remain [there] after you, except for a little.
سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا ۖ وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا ﴿٧٧﴾
[That is Our] established way for those We had sent before you of Our messengers; and you will not find in Our way any alteration.
أَقِمِ ٱلصَّلَوٰةَ لِدُلُوكِ ٱلشَّمْسِ إِلَىٰ غَسَقِ ٱلَّيْلِ وَقُرْءَانَ ٱلْفَجْرِ ۖ إِنَّ قُرْءَانَ ٱلْفَجْرِ كَانَ مَشْهُودًۭا ﴿٧٨﴾
Establish prayer at the decline of the sun [from its meridian] until the darkness of the night and [also] the Qur'an of dawn. Indeed, the recitation of dawn is ever witnessed.
وَمِنَ ٱلَّيْلِ فَتَهَجَّدْ بِهِۦ نَافِلَةًۭ لَّكَ عَسَىٰٓ أَن يَبْعَثَكَ رَبُّكَ مَقَامًۭا مَّحْمُودًۭا ﴿٧٩﴾
And from [part of] the night, pray with it as additional [worship] for you; it is expected that your Lord will resurrect you to a praised station.
وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍۢ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍۢ وَٱجْعَل لِّى مِن لَّدُنكَ سُلْطَـٰنًۭا نَّصِيرًۭا ﴿٨٠﴾
And say, "My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority."
وَقُلْ جَآءَ ٱلْحَقُّ وَزَهَقَ ٱلْبَـٰطِلُ ۚ إِنَّ ٱلْبَـٰطِلَ كَانَ زَهُوقًۭا ﴿٨١﴾
And say, "Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart."
وَنُنَزِّلُ مِنَ ٱلْقُرْءَانِ مَا هُوَ شِفَآءٌۭ وَرَحْمَةٌۭ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ ٱلظَّـٰلِمِينَ إِلَّا خَسَارًۭا ﴿٨٢﴾
And We send down of the Qur'an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.
وَإِذَآ أَنْعَمْنَا عَلَى ٱلْإِنسَـٰنِ أَعْرَضَ وَنَـَٔا بِجَانِبِهِۦ ۖ وَإِذَا مَسَّهُ ٱلشَّرُّ كَانَ يَـُٔوسًۭا ﴿٨٣﴾
And when We bestow favor upon the disbeliever, he turns away and distances himself; and when evil touches him, he is ever despairing.
قُلْ كُلٌّۭ يَعْمَلُ عَلَىٰ شَاكِلَتِهِۦ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَىٰ سَبِيلًۭا ﴿٨٤﴾
Say, "Each works according to his manner, but your Lord is most knowing of who is best guided in way."
وَيَسْـَٔلُونَكَ عَنِ ٱلرُّوحِ ۖ قُلِ ٱلرُّوحُ مِنْ أَمْرِ رَبِّى وَمَآ أُوتِيتُم مِّنَ ٱلْعِلْمِ إِلَّا قَلِيلًۭا ﴿٨٥﴾
And they ask you, [O Muhammad], about the soul. Say, "The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little."
وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ ثُمَّ لَا تَجِدُ لَكَ بِهِۦ عَلَيْنَا وَكِيلًا ﴿٨٦﴾
And if We willed, We could surely do away with that which We revealed to you. Then you would not find for yourself concerning it an advocate against Us.
إِلَّا رَحْمَةًۭ مِّن رَّبِّكَ ۚ إِنَّ فَضْلَهُۥ كَانَ عَلَيْكَ كَبِيرًۭا ﴿٨٧﴾
Except [We have left it with you] as a mercy from your Lord. Indeed, His favor upon you has ever been great.
قُل لَّئِنِ ٱجْتَمَعَتِ ٱلْإِنسُ وَٱلْجِنُّ عَلَىٰٓ أَن يَأْتُوا۟ بِمِثْلِ هَـٰذَا ٱلْقُرْءَانِ لَا يَأْتُونَ بِمِثْلِهِۦ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍۢ ظَهِيرًۭا ﴿٨٨﴾
Say, "If mankind and the jinn gathered in order to produce the like of this Qur'an, they could not produce the like of it, even if they were to each other assistants."
وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِى هَـٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍۢ فَأَبَىٰٓ أَكْثَرُ ٱلنَّاسِ إِلَّا كُفُورًۭا ﴿٨٩﴾
And We have certainly diversified for the people in this Qur'an from every [kind] of example, but most of the people refused [anything] except disbelief.
وَقَالُوا۟ لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ ٱلْأَرْضِ يَنۢبُوعًا ﴿٩٠﴾
And they say, "We will not believe you until you break open for us from the ground a spring.
أَوْ تَكُونَ لَكَ جَنَّةٌۭ مِّن نَّخِيلٍۢ وَعِنَبٍۢ فَتُفَجِّرَ ٱلْأَنْهَـٰرَ خِلَـٰلَهَا تَفْجِيرًا ﴿٩١﴾
Or [until] you have a garden of palm tress and grapes and make rivers gush forth within them in force [and abundance]
أَوْ تُسْقِطَ ٱلسَّمَآءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِىَ بِٱللَّهِ وَٱلْمَلَـٰٓئِكَةِ قَبِيلًا ﴿٩٢﴾
Or you make the heaven fall upon us in fragments as you have claimed or you bring Allah and the angels before [us]
أَوْ يَكُونَ لَكَ بَيْتٌۭ مِّن زُخْرُفٍ أَوْ تَرْقَىٰ فِى ٱلسَّمَآءِ وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيْنَا كِتَـٰبًۭا نَّقْرَؤُهُۥ ۗ قُلْ سُبْحَانَ رَبِّى هَلْ كُنتُ إِلَّا بَشَرًۭا رَّسُولًۭا ﴿٩٣﴾
Or you have a house of gold or you ascend into the sky. And [even then], we will not believe in your ascension until you bring down to us a book we may read." Say, "Exalted is my Lord! Was I ever but a human messenger?"
وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤْمِنُوٓا۟ إِذْ جَآءَهُمُ ٱلْهُدَىٰٓ إِلَّآ أَن قَالُوٓا۟ أَبَعَثَ ٱللَّهُ بَشَرًۭا رَّسُولًۭا ﴿٩٤﴾
And what prevented the people from believing when guidance came to them except that they said, "Has Allah sent a human messenger?"
قُل لَّوْ كَانَ فِى ٱلْأَرْضِ مَلَـٰٓئِكَةٌۭ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ ٱلسَّمَآءِ مَلَكًۭا رَّسُولًۭا ﴿٩٥﴾
Say, "If there were upon the earth angels walking securely, We would have sent down to them from the heaven an angel [as a] messenger."
قُلْ كَفَىٰ بِٱللَّهِ شَهِيدًۢا بَيْنِى وَبَيْنَكُمْ ۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرًۢا بَصِيرًۭا ﴿٩٦﴾
Say, "Sufficient is Allah as Witness between me and you. Indeed he is ever, concerning His servants, Acquainted and Seeing."
وَمَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَآءَ مِن دُونِهِۦ ۖ وَنَحْشُرُهُمْ يَوْمَ ٱلْقِيَـٰمَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًۭا وَبُكْمًۭا وَصُمًّۭا ۖ مَّأْوَىٰهُمْ جَهَنَّمُ ۖ كُلَّمَا خَبَتْ زِدْنَـٰهُمْ سَعِيرًۭا ﴿٩٧﴾
And whoever Allah guides - he is the [rightly] guided; and whoever He sends astray - you will never find for them protectors besides Him, and We will gather them on the Day of Resurrection [fallen] on their faces - blind, dumb and deaf. Their refuge is Hell; every time it subsides We increase them in blazing fire.
ذَٰلِكَ جَزَآؤُهُم بِأَنَّهُمْ كَفَرُوا۟ بِـَٔايَـٰتِنَا وَقَالُوٓا۟ أَءِذَا كُنَّا عِظَـٰمًۭا وَرُفَـٰتًا أَءِنَّا لَمَبْعُوثُونَ خَلْقًۭا جَدِيدًا ﴿٩٨﴾
That is their recompense because they disbelieved in Our verses and said, "When we are bones and crumbled particles, will we [truly] be resurrected [in] a new creation?"
۞ أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ قَادِرٌ عَلَىٰٓ أَن يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًۭا لَّا رَيْبَ فِيهِ فَأَبَى ٱلظَّـٰلِمُونَ إِلَّا كُفُورًۭا ﴿٩٩﴾
Do they not see that Allah, who created the heavens and earth, is [the one] Able to create the likes of them? And He has appointed for them a term, about which there is no doubt. But the wrongdoers refuse [anything] except disbelief.
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّىٓ إِذًۭا لَّأَمْسَكْتُمْ خَشْيَةَ ٱلْإِنفَاقِ ۚ وَكَانَ ٱلْإِنسَـٰنُ قَتُورًۭا ﴿١٠٠﴾
Say [to them], "If you possessed the depositories of the mercy of my Lord, then you would withhold out of fear of spending." And ever has man been stingy.
وَلَقَدْ ءَاتَيْنَا مُوسَىٰ تِسْعَ ءَايَـٰتٍۭ بَيِّنَـٰتٍۢ ۖ فَسْـَٔلْ بَنِىٓ إِسْرَٰٓءِيلَ إِذْ جَآءَهُمْ فَقَالَ لَهُۥ فِرْعَوْنُ إِنِّى لَأَظُنُّكَ يَـٰمُوسَىٰ مَسْحُورًۭا ﴿١٠١﴾
And We had certainly given Moses nine evident signs, so ask the Children of Israel [about] when he came to them and Pharaoh said to him, "Indeed I think, O Moses, that you are affected by magic."
قَالَ لَقَدْ عَلِمْتَ مَآ أَنزَلَ هَـٰٓؤُلَآءِ إِلَّا رَبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ بَصَآئِرَ وَإِنِّى لَأَظُنُّكَ يَـٰفِرْعَوْنُ مَثْبُورًۭا ﴿١٠٢﴾
[Moses] said, "You have already known that none has sent down these [signs] except the Lord of the heavens and the earth as evidence, and indeed I think, O Pharaoh, that you are destroyed."
فَأَرَادَ أَن يَسْتَفِزَّهُم مِّنَ ٱلْأَرْضِ فَأَغْرَقْنَـٰهُ وَمَن مَّعَهُۥ جَمِيعًۭا ﴿١٠٣﴾
So he intended to drive them from the land, but We drowned him and those with him all together.
وَقُلْنَا مِنۢ بَعْدِهِۦ لِبَنِىٓ إِسْرَٰٓءِيلَ ٱسْكُنُوا۟ ٱلْأَرْضَ فَإِذَا جَآءَ وَعْدُ ٱلْـَٔاخِرَةِ جِئْنَا بِكُمْ لَفِيفًۭا ﴿١٠٤﴾
And We said after Pharaoh to the Children of Israel, "Dwell in the land, and when there comes the promise of the Hereafter, We will bring you forth in [one] gathering."
وَبِٱلْحَقِّ أَنزَلْنَـٰهُ وَبِٱلْحَقِّ نَزَلَ ۗ وَمَآ أَرْسَلْنَـٰكَ إِلَّا مُبَشِّرًۭا وَنَذِيرًۭا ﴿١٠٥﴾
And with the truth We have sent the Qur'an down, and with the truth it has descended. And We have not sent you, [O Muhammad], except as a bringer of good tidings and a warner.
وَقُرْءَانًۭا فَرَقْنَـٰهُ لِتَقْرَأَهُۥ عَلَى ٱلنَّاسِ عَلَىٰ مُكْثٍۢ وَنَزَّلْنَـٰهُ تَنزِيلًۭا ﴿١٠٦﴾
And [it is] a Qur'an which We have separated [by intervals] that you might recite it to the people over a prolonged period. And We have sent it down progressively.
قُلْ ءَامِنُوا۟ بِهِۦٓ أَوْ لَا تُؤْمِنُوٓا۟ ۚ إِنَّ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ مِن قَبْلِهِۦٓ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًۭا ﴿١٠٧﴾
Say, "Believe in it or do not believe. Indeed, those who were given knowledge before it - when it is recited to them, they fall upon their faces in prostration,
وَيَقُولُونَ سُبْحَـٰنَ رَبِّنَآ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًۭا ﴿١٠٨﴾
And they say, "Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled."
وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًۭا ۩ ﴿١٠٩﴾
And they fall upon their faces weeping, and the Qur'an increases them in humble submission.
قُلِ ٱدْعُوا۟ ٱللَّهَ أَوِ ٱدْعُوا۟ ٱلرَّحْمَـٰنَ ۖ أَيًّۭا مَّا تَدْعُوا۟ فَلَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ۚ وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَٱبْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًۭا ﴿١١٠﴾
Say, "Call upon Allah or call upon the Most Merciful. Whichever [name] you call - to Him belong the best names." And do not recite [too] loudly in your prayer or [too] quietly but seek between that an [intermediate] way.
وَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى لَمْ يَتَّخِذْ وَلَدًۭا وَلَمْ يَكُن لَّهُۥ شَرِيكٌۭ فِى ٱلْمُلْكِ وَلَمْ يَكُن لَّهُۥ وَلِىٌّۭ مِّنَ ٱلذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًۢا ﴿١١١﴾
And say, "Praise to Allah, who has not taken a son and has had no partner in [His] dominion and has no [need of a] protector out of weakness; and glorify Him with [great] glorification."