Surah Al-Kahf (الكهف) is a Meccan surah of the Quran with 110 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 17 min readProtection against the Dajjal (first 10 verses)
And since the discussion about the difference in their duration was ongoing, and both groups, along with those who opposed them, were similar in their ignorance of accurately counting it, and the Jews, who had ordered the Quraysh to inquire about their matter, were doubting the religion without truly knowing their affair, He alerted to that by saying - in response to one who might ask: who counted them?: {نحن} (us), or it is said: and when God, may He be exalted, informed about the second question of the Quraysh, which is the story of the people of the Cave, summarizing it with some brevity after summarizing the answer to the first question, which is the {روح} (spirit),
For when his life is cut off, every bond he has in this world is severed. The term 'qarad' (cutting) is used to describe someone who has come close to death, as if it were said that he has been severed from life. Al-Muqaradah (mutual reviling) is a term used to describe two people exchanging insults, cutting each other off, and al-qard (backbiting) is a term used to describe speaking ill of someone behind their back. The word 'qarad' can also mean to move from one thing to another, cutting off the first thing. Additionally, 'qarad' can mean to die. Al-Muqarid (the small crop) is a term used to describe a small amount of crops, either because it is the opposite of a large amount or because it is compared to the small amount of water in a well, where one must 'qarad' (scoop) the water, meaning to lower the bucket into the well to fill it due to the scarcity of water. This is because the small amount of water is cut off from the rest of the water in the well. Al-Muqarid can also refer to large jars, as if they are the ones that cut off the most water due to their size. The term 'ma alayhi qaradh' (what is cut off from the eyes) refers to something that is hidden from view, as the eyes cannot see it. In the context of walking, 'qarad' means to deviate from something in one's path. The verb 'qarada' has its roots in cutting, and 'ibn muqrad' (son of the cutter) is a term used to describe a type of trap that kills pigeons, as if it were named for cutting off the life of the pigeons. The phrase 'qarad al-bair' (the cutting of the camel) refers to the camel's stride.
And the night passes: it is said 'tahawwarat al-laylu', meaning it has passed, from the root 'qaṭa'a', and 'taqawwarat al-ḥayyah' means it has coiled, i.e., gathered. Al-qār refers to a type of bitter tree, perhaps the one used to caulk ships. This is more bitter than that, because bitterness gathers the saliva when tasted. Al-qārah is also the name of a tribe, because when Ibn ash-Shidākh wanted to disperse them, their poet said: 'Leave us, O Qārah, do not frighten us... so we may flee like the fleeing of the Ẓulm'. Thus, they were named al-Qārah, and they were archers. There is a proverb: 'al-qārah has been treated justly by those who aimed at them'. Ar-riqwa' refers to the highest point of a sand dune, and it is also said 'riqw' without the 'hā', perhaps due to its abundance of sand, or because it is a high point where one can look out over distant places and find relief - and Allah is the one who grants success.
He corrected the people of that time, {so that We might take them as a support}, that building which we agreed upon {as a mosque}. This is evidence that when they appeared to them and spoke to them, God caused them to die after they knew they had a long lifespan, one that no one else in that time would live, and before they had exhausted all their affairs. In their story, there is encouragement for migration.
And when Allah mentioned the dispute of those whom He guided through them, He mentioned what comes next regarding the abundance of the knowledge of the Quraysh, that they should ask the Prophet, may Allah's blessings be upon him and his family, about the surplus that they have no means to, and which they do not attain
And when He finished this upbringing in the course of the story and concluded it with the aspiration for guidance to the righteous, and the knowledge of the duration of their stay was more precise and subtle than the knowledge of their number, He began to complete it, clarifying this subtlety, sympathizing with His statement {said, 'Your Lord knows best how long you have stayed'} [{Al-Kahf: 19}]. Or, alternatively, on the phrase 'so take refuge in it,' which guided towards estimating their statement {so take refuge in the cave} as previously mentioned, concluded with the spread of mercy and the preparation of provision after His statement {when the youths took refuge} concluded with their statement {and prepare for us from our affair guidance}. He then said, explaining the summary {years in number}, affirming His statement: {Say, 'Allah knows best how long they stayed'}: {And they stayed in their cave} sleeping {three} meaning a period of {three hundred years} solar, according to the calculation of the Jews who commanded this question. And He expressed the word 'year' as an indication of blame for what occurred in it from the elevation of the people of disbelief and their tyranny, which necessitated the fear of the truthful ones and their emigration, even though there was abundance in plants and vastness in provision during that time. This indicates the overwhelming nature of disbelief for the duration of their sleep. And since those who directly asked the question were the Arabs, He said: {and add nine} meaning from the lunar years when the entirety is calculated according to the lunar calendar, because the difference between the solar year and the lunar year is ten days, twenty-one hours, and five hours, as previously mentioned in the discussion of an-Nasi' in Bara'ah. So, if the increase in lunar years is calculated over the three hundred solar years, considering the deficiency of their days
And when He pleased His allies and was detached from His enemies, He was satisfied with His decree after having narrated the truth about the story of the people of the cave to the obstinate ones. He informed him of what to say to them in a way that encompasses them and others, and encompasses the story and beyond it. Thus, He said, threatening and warning - as narrated from Ali, may God be pleased with him, and similarly from others:
a man, where the repetition of their creation in this manner is negated, denying the messengers and limiting the power. Nothing is established for it in repetition based on Your knowledge in initiation, then it is not permissible for it to be considered after the negation except in a hypothetical sense with the tool of doubt. This is one of the fundamental principles of the religion, which is not accepted except with certainty. Its relation to absurdity, which no rational person would accept, is when the ultimate goal of this wondrous creation in this grand development is made to be death. If death were the ultimate goal, as you claim, it would deprive the obedient of reward and the disobedient of punishment { }.
And when he disapproved of his companion, he informed him of his belief, which contradicted his companion's belief. He said, affirming due to his companion's disapproval and adding because of his ingratitude: {لكنا} - rather, I. And since the Almighty is such that nothing is more apparent than Him, nor anything more hidden, He alluded to both by including them before mentioning, saying: {هو} - that is, the One who is most apparent, whose existence is never hidden. It is also possible that the pronoun refers to the One who created you, {الله} - the One who encompasses all perfect attributes, {ربي} - my Lord, alone. No one has done me any good, created me, or provided for me, other than Him. This is my belief, past and present.
And Al-Kasai, and Al-Fath for others, and they are of the same meaning, which is the verb as it appears in the dictionary. {To Allah} means the One to whom all perfection belongs {Al-Haq} means the established One who does not change, disappear, neglect, sleep, and there is no authority for anyone else in any way. This is according to the recitation of the community with the genitive case on the description, and it is in the recitation of Abu Amr and Al-Kasai with the nominative case on the introduction and separation, belittling, indicating that their resort to Him in such crises, and not to others, is conclusive evidence that He is the truth and that anything else is false. And that boasting about transient honor is one of the most ignorant forms of ignorance, and that the believers are not flawed by their poverty, nor is it justified to expel them because of it. And that it is about to happen that their poverty will turn into wealth and their weakness into power. Since it is known from this that He takes the hands of the righteous and the hands of the wicked, Allah says: {He is the best reward} for those whom He rewards {and the best consequence}, meaning a great consequence. For the word 'consequence' - with a single 'a' or two 'a's - is of the forms of plural of multitude, which implies an exaggeration even if it is not a plural, and the meaning is
The precious things are preserved for the one who memorizes them, to be used when needed. He said: '{At your Lord}' - the One who is Great in bestowing gifts, the One who knows the consequences, and better than wealth and children in this life and the next - '{a reward and a bounty}' that surpasses all of these. '{A bounty}' refers to the aspect of the reward that one hopes for, and the hope that is realized in it, for its reward is eternal, and its hope is constantly being elevated and rising. In contrast, the hope in wealth and children is often the most fleeting. After mentioning the beginning and drawing attention to its transience, and concluding that the purpose of it all is the test for elevation through reward or debasement through punishment, and since shame and humiliation are the greatest things that noble souls fear, especially when the gathering is great and the matter is severe, how much more so when poverty is added to it, and imprisonment accompanies them - on the Day of Resurrection, which is a day when all creation will be gathered, and it is, in reality, the day that will be witnessed, and the greatness will be manifest, and it is the only thing that is feared. After mentioning the reward, He mentioned it, for it is the greatest day that will be manifest, so He said, exhorting: '{And strike}' - '{And on the day}' - remind them of the day '{when We will set the mountains in motion}' - moving them from the face of the earth with the storms of power, just as the plants of the earth are moved by the winds - after they have become like sand - '{you will see the mountains}'
Their role model is the one who is their enemy, and they did not follow the best of His creation, who is their ally and the one most knowledgeable about them. So, the Almighty said, sympathizing with {واضرب}, {وإذ}, meaning remember when {قلنا}, with the greatness that belongs to Us, {للملائكة}, who are the most obedient to Our commands, and Iblis was among them. Ibn Kathir said: This was because he used to imitate the actions of the angels, resemble them, and worship and devote himself like them, which is why he was included in their address and disobeyed by opposing {اسجدوا لآدم}, their father, a blessing from Us to him, for which they must give thanks. {فسجدوا} all of them {إلا إبليس}. It is as if it was said: What is wrong with him that he did not prostrate? It was said: {كان} because he was {من الجن}, created from fire. Perhaps the fire, since it was luminous but its luminosity was mixed with darkness and burning, was considered among the angels due to the combination of the two elements in the absolute light, along with the fact that he was overwhelmed by worship. For Muslim reported in his Sahih from Aisha, may Allah be pleased with her, that the Messenger of Allah, peace and blessings be upon him and his family, said: 'The angels were created from light, the jinn - and in one report: Iblis - from a spark of fire, and Adam from what has been described to you.' And in 'Makaid ash-Shaytan' by Ibn Abi ad-Dunya, Ibn Abbas, may Allah be pleased with them, said that the jinn were a tribe among the angels. Since most of the jinn are corrupt, returning to the origin, which is
Al-Muḥālah refers to the hole into which the axis enters, and Waqbah of oil means its container. Similarly, Waqbah of Tharīd, and Waqb of something means to enter into the Waqb. Also, Awqab means to insert something into it. Rakkīyah Waqbā' refers to something that is overflowing with water. A woman with a wide private part is called Mīqāb, and Banū Mīqāb is a lineage named after their mother, intending to insult them. Mīqāb also refers to a man who drinks a lot of water, or a foolish or stupid person. The journey of Mīqāb means to travel continuously day and night, as if it is the journey of a foolish person who does not rest. The Moon's Waqb means to enter into the shadow that covers it, as if it is a hole that swallows it. Similarly, the Sun's Waqb means to set. It is also said that anything that sets has Waqb. The darkness Waqb means to approach, i.e., to become like Waqb, engulfing the light or blocking what is in the universe from the light. A foolish man is called Waqb, as if he is a container for everything he hears, without the ability to discern good from bad. The female is called Waqbah. Tha'lab said: Waqb means something vile, because it follows its desires and becomes like Waqb, which does not reject anything that is thrown into it. The Waqb of a horse means the sound of its penis, i.e., the container of its penis. It is also said to be the sound of the horse's testicles moving in its scrotum, because the container of its testicles is like Waqb. This is an example of using the name of a place to describe what is in it, and Al-Qubbah.
A matter came to them from Us, {بالباطل}, regarding their statement: 'If you are truthful, bring us what we ask of you.' However, that is not the case, for no one other than Allah has any authority over the matter {ليدحضوا}, meaning to invalidate and nullify {به الحق}, the established truth of the miracles that confirm their sincerity. Since every situation has its own discourse and every discourse has its own limits and context, in the context of argumentation, He presented it in the form of a future tense, and the act of mockery was one thing, which He mentioned in the past tense, saying: {واتخذوا}, meaning they undertook, or rather, they took it upon themselves {ءاياتي}, the signs, specifically the glad tidings that are intended for every living being, {وما أنذروا}, and what they were warned of, in the form of a passive construction because the doer is known and the warning is the feared action, {هزوا}, as an object of mockery, and they were extremely distant from it, neither obeying out of desire nor trembling out of fear, thus they were worse than beasts.
Verily, We have placed {إنا جعلنا} upon their hearts, with the power to blind their insights and visions {على قلوبهم}, and gathered their return to the style of {واتخذوا ءاياتي}, for it is a condemnation of each one of them, as a {أكنة}, meaning veils that are elevated above, indicating by the context of greatness that nothing from the expanse reaches them, thus they do not perceive anything from Our signs. The masculine pronoun in the verse indicates that the intended meaning of 'signs' refers to the Quran. Allah says: {أن} meaning, out of dislike that {يفقهوه}, they understand it, {وفي ءاذانهم وقراً}, meaning a heaviness, for they do not hear with true hearing, nor do they comprehend with true understanding. {وإن تدعهم} if You invite them repeatedly, every time, {إلى الهدى}, to guide them with what You have of diligence and effort to save them, {فلن يهتدوا}, they will not be guided, all of them, due to Your invitation. {إذاً} then, if You invite them, {أبداً}, because for the One with complete greatness - and He who, when He expresses Himself by His 'nūn', it is in its true reality - has decreed upon them misguidance, meaning that the invitation alone will not guide most of them, but rather, the sword is also necessary, as We will command you, so that heads are severed and others are humbled. It may also mean that whoever is thus defiant, in this manner, will have eternal misery, and this has been negated.
The House and similar things are greater than the return of life to what was alive. Al-Bayhaqi narrated in Ad-Dalail that Amr bin Sawad said: Ash-Shafi'i told me, 'God did not grant any prophet what He granted Muhammad, peace be upon him and his family.' I said, 'But God granted Jesus, peace be upon him, the power to revive the dead.' He replied, 'God granted Muhammad, peace be upon him, the trunk - which used to stand beside him when he preached until the pulpit was prepared for him. When the pulpit was prepared, the trunk leaned until it heard his voice.' This is greater than the former. Previously, in {Al-Imran} and at the end of {Al-Baqarah}, in the story of Abraham, peace be upon him, there were instances of reviving the dead for the Prophet, peace be upon him, and some of his nation. As for the verse about water, it refers to its solidity, and there is no difference between its solidity due to not being torn after being pierced and its solidity due to preventing piercing. Al-Bayhaqi narrated, regarding this, a miracle of reviving the dead with a disconnected chain of narration.
He does not disagree with him in anything, and it is taken from this that if the teacher sees something in the student that would benefit them and guide them to good through reprimand, then it is his duty to mention it, for remaining silent about it would cause the student to fall into arrogance and pride, which would prevent them from learning.
And since the situation was extremely difficult because it pertained to the commands of God, the Exalted, He clarified it in a more expressive manner by negating the specific, which is extraordinary patience, while marveling at absolute patience and excusing Moses for his denial and himself for his action. This was in relation to the apparent and the hidden, so He said, sympathizing with what was expected: 'How then can you follow me, O Moses, with extraordinary following?' {And how can you have patience} O Moses {for that which you do not comprehend?} meaning, from the perspective of knowledge about it, both outwardly and inwardly. He indicated by 'comprehend' that it was possible for Moses to be correct, but only as a concession, which does not negate the obligation of the command. It is also possible that this is an explanation for what came before, in which case the second patience is the first, and the meaning is that you are unable to have the patience I desire because you do not know the reality of the matter, so you see it as corrupt. {He said} - Moses, peace be upon him, demonstrating the ultimate in humility towards one who is more knowledgeable, guiding towards what is appropriate in seeking knowledge in the hope of God's facilitation.
And Moses, peace be upon him - as in the tafsir of Al-Asbahani and others - was elevated by what Al-Khidr, peace be upon him, did, in that both were equal in their actions, thus he was made aware - through the destruction of the ship, whose outward appearance was destruction but whose inner reality was salvation from the grasp of the oppressor - of the ark that was sealed and cast into the sea out of fear for it from the oppressive Pharaoh, such that its outward appearance was destruction but its inner reality was salvation. And also through the killing of the boy, in that he was innocent in his actions, in the killing of the Copt, even though he did not know it at that time, for he had not been informed. And also through the construction of the wall without payment, in return for the daughters of Shu'ayb, peace be upon them, giving him milk without payment, despite his need for it. And when it became known how intensely Moses, peace be upon him, was concerned with understanding the inner realities of these matters, he said in response to this question: {I will inform you} O Moses, with a promise that will not be broken, of a great {interpretation}, that is, a return {of what you could not have patience for}, due to its contradiction of wisdom with wisdom, and that is that when two harms conflict, the lesser must be undertaken to ward off the greater, on the condition of certainty. And the ta' of istif'al is confirmed here and in what precedes it, as an notification of this.
He took a guarantee from his companion, saying, 'If you ask me about anything after this, do not accompany me.' Thus, it is understood that he fulfilled the legal position that God established for him, and he did not neglect the position of patience, which does not contain anything that contradicts what is known and considered from the Sharia. How could he not, when he is one of the greatest of those with determination, about whom God, the Exalted, said to the most noble of His creation, in guiding them on their path: {And be patient, as the messengers with firm resolve were patient} [Al-Ahqaf: 35]. And He said: {Those are the ones whom God has guided, so follow their guidance} [Al-An'am: 90]. The Prophet, peace be upon him, said, as reported by the two Shaykhs from Ibn Mas'ud, may God be pleased with him, that when he was harmed by some of those who were with him in Hunayn, his face changed color, and he said: 'May God have mercy on my brother Moses! He was harmed more than this and was patient.' And he knew that in his story, there is much encouragement to openly take the initiative in commanding the good and forbidding the evil, and to be patient with it, and that one should not consider the status of the person, whether great or small, if the person is trustworthy in his affair, in what he has of knowledge from God, His Messenger, and the leaders of his religion. And it is a notification that it is not necessary for the one with spiritual knowledge - whether his companion is a prophet or a saint - to know everything, as some Sufis claim, for Al-Khidr asked Moses, peace be upon them:
Prophethood, because what is attributed to God, the Exalted, in terms of benevolence and kindness, deserves to be interpreted in the most perfect manner, especially when expressed through a manifestation of greatness {له في الأرض} - a dominion that reaches all its paths and surpasses all its kings. {وءاتيناه} - We gave him, through Our greatness, {من كل شيء} - everything he needed {سبباً} - a means. Abu Hayyan said: The origin of the word 'sabab' (means) is 'habl' (rope), then its meaning expanded to include anything that leads to the desired goal. He intended to reach the West, and perhaps he began with it, as the chapter of Repentance is in it. {فأتبع} - So he followed, with the utmost effort - this is according to the recitation of Ibn Kathir, Nafi', and Abu 'Amr, with 'tashdid' (emphasis). The meaning, according to the recitation of the others, with 'kasr' (reduction) of the 'hamza' and 'sukun' (silence) of the 'fawqaniyya', is: He connected some means to others, which is an interpretation of the recitation with 'tashdid'. {سبباً *} - a means that would lead him to it, and he continued to follow it {حتى إذا بلغ} - until he reached {مغرب الشمس} - the westernmost point, which no human can surpass in the western direction {وجدها} - and found it {تغرب} - setting, as he sensed with his sense of touch, just as he perceived it with his sense of sight, since it was connected to what he had reached with his hand, with no obstacle between him and it {في عين حمئة} - in a muddy spring, which is a spring with black mud, and yet it was hot, as one who is in the middle of the sea might think it sets in the sea and rises from it, while being certain that this is not the case. {ووجد عندها} - And he found near it {قوماً} - a people, disbelievers, who had the power to do what they willed and were protected from harm.
And I provided him with a great amount of wealth, and I wrote to those who were under my authority, and I presented him with gifts, and I asked him to write to those who were beyond him. And I provided him with a gift for every king, so he did that with every king between me and him until he reached the king who had the dam in the back of his land. So, he wrote to his agent in that land, and the agent came to him, and he sent with him his gift and his punishment. Then, it was mentioned that he had done good to the Baziar, so the Baziar said to me: 'Be grateful to me!' When we reached a point, I saw two mountains with a dam between them, closed until it rose above the two mountains after it had been leveled with them. And I saw, before the dam, a trench that was darker than the night due to its depth. I looked at that and pondered it, then I was about to leave when the Baziar said to me: 'Wait! I will tell you that there is no king after another king except that he draws near to Allah, the Exalted, with the best of what he has of worldly things, and he throws it into this fire.' So, he cut off a piece of meat that was with him and threw it into that air, and the eagles swooped down upon it. And he said: 'If you catch it before it falls, then it is nothing, but if you do not catch it until it falls, then that is something.' So, the eagle came out to us with the meat in its talons, and behold, there was a ruby in it. So, Shahrbaraz took it from him, and it was red, and he handed it to Abd ar-Rahman. Then, Abd ar-Rahman looked at it and returned it to him. So, Shahrbaraz said: 'This is better than this town' - meaning the gate - 'I swear by God! You are more beloved to me than the kingdom of the family of Kisra, and if I were in their authority, then they would have been informed about it.'
Regarding it being said 'around it', meaning a transformation, because an increase is added to it, to refute what may be imagined, that the matter is like it is in the world, where everyone in any bliss desires what is higher, because the length of stay may bring about boredom. But they are in utmost contentment with it, due to the types of resorts it contains, which are countless and never-ending. None of them desire anything other than what they have, whether they are in Firdaws or below it. This is in contrast to the disbelievers who will be in the Fire, saying {Our Lord, bring us out of this} [{23:107}]. This is the opposite of what it was like in the world, where the disbelievers were inclined towards it and loved long-lasting existence in it, while the believers were averse to it and yearned to meet their Lord by departing from it. When the answer to their questions was completed in the best manner, with clear proofs and compelling arguments that settle the dispute, and then mentioned the matter of the Resurrection, until He sealed it with what implies that His knowledge is limitless, because His capabilities in providing bliss to the people of Paradise have no end, and cannot be counted. The Jews had previously objected to His statement at the beginning {And you have not been given knowledge except a little} [{17:85}], saying they were given the Torah, and for every question they had asked about the lengthy chapters, there were intimidating matters. It was as if someone said, 'Why does He not increase this explanation?' Allah the Exalted said, commanding...
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ٱلْحَمْدُ لِلَّهِ ٱلَّذِىٓ أَنزَلَ عَلَىٰ عَبْدِهِ ٱلْكِتَـٰبَ وَلَمْ يَجْعَل لَّهُۥ عِوَجَا ۜ ﴿١﴾
[All] praise is [due] to Allah, who has sent down upon His Servant the Book and has not made therein any deviance.
قَيِّمًۭا لِّيُنذِرَ بَأْسًۭا شَدِيدًۭا مِّن لَّدُنْهُ وَيُبَشِّرَ ٱلْمُؤْمِنِينَ ٱلَّذِينَ يَعْمَلُونَ ٱلصَّـٰلِحَـٰتِ أَنَّ لَهُمْ أَجْرًا حَسَنًۭا ﴿٢﴾
[He has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds that they will have a good reward
مَّـٰكِثِينَ فِيهِ أَبَدًۭا ﴿٣﴾
In which they will remain forever
وَيُنذِرَ ٱلَّذِينَ قَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًۭا ﴿٤﴾
And to warn those who say, "Allah has taken a son."
مَّا لَهُم بِهِۦ مِنْ عِلْمٍۢ وَلَا لِـَٔابَآئِهِمْ ۚ كَبُرَتْ كَلِمَةًۭ تَخْرُجُ مِنْ أَفْوَٰهِهِمْ ۚ إِن يَقُولُونَ إِلَّا كَذِبًۭا ﴿٥﴾
They have no knowledge of it, nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie.
فَلَعَلَّكَ بَـٰخِعٌۭ نَّفْسَكَ عَلَىٰٓ ءَاثَـٰرِهِمْ إِن لَّمْ يُؤْمِنُوا۟ بِهَـٰذَا ٱلْحَدِيثِ أَسَفًا ﴿٦﴾
Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow.
إِنَّا جَعَلْنَا مَا عَلَى ٱلْأَرْضِ زِينَةًۭ لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًۭا ﴿٧﴾
Indeed, We have made that which is on the earth adornment for it that We may test them [as to] which of them is best in deed.
وَإِنَّا لَجَـٰعِلُونَ مَا عَلَيْهَا صَعِيدًۭا جُرُزًا ﴿٨﴾
And indeed, We will make that which is upon it [into] a barren ground.
أَمْ حَسِبْتَ أَنَّ أَصْحَـٰبَ ٱلْكَهْفِ وَٱلرَّقِيمِ كَانُوا۟ مِنْ ءَايَـٰتِنَا عَجَبًا ﴿٩﴾
Or have you thought that the companions of the cave and the inscription were, among Our signs, a wonder?
إِذْ أَوَى ٱلْفِتْيَةُ إِلَى ٱلْكَهْفِ فَقَالُوا۟ رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحْمَةًۭ وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًۭا ﴿١٠﴾
[Mention] when the youths retreated to the cave and said, "Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance."
فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ فِى ٱلْكَهْفِ سِنِينَ عَدَدًۭا ﴿١١﴾
So We cast [a cover of sleep] over their ears within the cave for a number of years.
ثُمَّ بَعَثْنَـٰهُمْ لِنَعْلَمَ أَىُّ ٱلْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوٓا۟ أَمَدًۭا ﴿١٢﴾
Then We awakened them that We might show which of the two factions was most precise in calculating what [extent] they had remained in time.
نَّحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُم بِٱلْحَقِّ ۚ إِنَّهُمْ فِتْيَةٌ ءَامَنُوا۟ بِرَبِّهِمْ وَزِدْنَـٰهُمْ هُدًۭى ﴿١٣﴾
It is We who relate to you, [O Muhammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.
وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا۟ فَقَالُوا۟ رَبُّنَا رَبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ لَن نَّدْعُوَا۟ مِن دُونِهِۦٓ إِلَـٰهًۭا ۖ لَّقَدْ قُلْنَآ إِذًۭا شَطَطًا ﴿١٤﴾
And We made firm their hearts when they stood up and said, "Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.
هَـٰٓؤُلَآءِ قَوْمُنَا ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةًۭ ۖ لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَـٰنٍۭ بَيِّنٍۢ ۖ فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًۭا ﴿١٥﴾
These, our people, have taken besides Him deities. Why do they not bring for [worship of] them a clear authority? And who is more unjust than one who invents about Allah a lie?"
وَإِذِ ٱعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا ٱللَّهَ فَأْوُۥٓا۟ إِلَى ٱلْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحْمَتِهِۦ وَيُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًۭا ﴿١٦﴾
[The youths said to one another], "And when you have withdrawn from them and that which they worship other than Allah, retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility."
۞ وَتَرَى ٱلشَّمْسَ إِذَا طَلَعَت تَّزَٰوَرُ عَن كَهْفِهِمْ ذَاتَ ٱلْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ ٱلشِّمَالِ وَهُمْ فِى فَجْوَةٍۢ مِّنْهُ ۚ ذَٰلِكَ مِنْ ءَايَـٰتِ ٱللَّهِ ۗ مَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُۥ وَلِيًّۭا مُّرْشِدًۭا ﴿١٧﴾
And [had you been present], you would see the sun when it rose, inclining away from their cave on the right, and when it set, passing away from them on the left, while they were [laying] within an open space thereof. That was from the signs of Allah. He whom Allah guides is the [rightly] guided, but he whom He leaves astray - never will you find for him a protecting guide.
وَتَحْسَبُهُمْ أَيْقَاظًۭا وَهُمْ رُقُودٌۭ ۚ وَنُقَلِّبُهُمْ ذَاتَ ٱلْيَمِينِ وَذَاتَ ٱلشِّمَالِ ۖ وَكَلْبُهُم بَـٰسِطٌۭ ذِرَاعَيْهِ بِٱلْوَصِيدِ ۚ لَوِ ٱطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًۭا وَلَمُلِئْتَ مِنْهُمْ رُعْبًۭا ﴿١٨﴾
And you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched his forelegs at the entrance. If you had looked at them, you would have turned from them in flight and been filled by them with terror.
وَكَذَٰلِكَ بَعَثْنَـٰهُمْ لِيَتَسَآءَلُوا۟ بَيْنَهُمْ ۚ قَالَ قَآئِلٌۭ مِّنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا۟ لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍۢ ۚ قَالُوا۟ رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَٱبْعَثُوٓا۟ أَحَدَكُم بِوَرِقِكُمْ هَـٰذِهِۦٓ إِلَى ٱلْمَدِينَةِ فَلْيَنظُرْ أَيُّهَآ أَزْكَىٰ طَعَامًۭا فَلْيَأْتِكُم بِرِزْقٍۢ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا ﴿١٩﴾
And similarly, We awakened them that they might question one another. Said a speaker from among them, "How long have you remained [here]?" They said, "We have remained a day or part of a day." They said, "Your Lord is most knowing of how long you remained. So send one of you with this silver coin of yours to the city and let him look to which is the best of food and bring you provision from it and let him be cautious. And let no one be aware of you.
إِنَّهُمْ إِن يَظْهَرُوا۟ عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِى مِلَّتِهِمْ وَلَن تُفْلِحُوٓا۟ إِذًا أَبَدًۭا ﴿٢٠﴾
Indeed, if they come to know of you, they will stone you or return you to their religion. And never would you succeed, then - ever."
وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوٓا۟ أَنَّ وَعْدَ ٱللَّهِ حَقٌّۭ وَأَنَّ ٱلسَّاعَةَ لَا رَيْبَ فِيهَآ إِذْ يَتَنَـٰزَعُونَ بَيْنَهُمْ أَمْرَهُمْ ۖ فَقَالُوا۟ ٱبْنُوا۟ عَلَيْهِم بُنْيَـٰنًۭا ۖ رَّبُّهُمْ أَعْلَمُ بِهِمْ ۚ قَالَ ٱلَّذِينَ غَلَبُوا۟ عَلَىٰٓ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًۭا ﴿٢١﴾
And similarly, We caused them to be found that they [who found them] would know that the promise of Allah is truth and that of the Hour there is no doubt. [That was] when they disputed among themselves about their affair and [then] said, "Construct over them a structure. Their Lord is most knowing about them." Said those who prevailed in the matter, "We will surely take [for ourselves] over them a masjid."
سَيَقُولُونَ ثَلَـٰثَةٌۭ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌۭ سَادِسُهُمْ كَلْبُهُمْ رَجْمًۢا بِٱلْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌۭ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّىٓ أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌۭ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَآءًۭ ظَـٰهِرًۭا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًۭا ﴿٢٢﴾
They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], "My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone."
وَلَا تَقُولَنَّ لِشَا۟ىْءٍ إِنِّى فَاعِلٌۭ ذَٰلِكَ غَدًا ﴿٢٣﴾
And never say of anything, "Indeed, I will do that tomorrow,"
إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ وَٱذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَىٰٓ أَن يَهْدِيَنِ رَبِّى لِأَقْرَبَ مِنْ هَـٰذَا رَشَدًۭا ﴿٢٤﴾
Except [when adding], "If Allah wills." And remember your Lord when you forget [it] and say, "Perhaps my Lord will guide me to what is nearer than this to right conduct."
وَلَبِثُوا۟ فِى كَهْفِهِمْ ثَلَـٰثَ مِا۟ئَةٍۢ سِنِينَ وَٱزْدَادُوا۟ تِسْعًۭا ﴿٢٥﴾
And they remained in their cave for three hundred years and exceeded by nine.
قُلِ ٱللَّهُ أَعْلَمُ بِمَا لَبِثُوا۟ ۖ لَهُۥ غَيْبُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ أَبْصِرْ بِهِۦ وَأَسْمِعْ ۚ مَا لَهُم مِّن دُونِهِۦ مِن وَلِىٍّۢ وَلَا يُشْرِكُ فِى حُكْمِهِۦٓ أَحَدًۭا ﴿٢٦﴾
Say, "Allah is most knowing of how long they remained. He has [knowledge of] the unseen [aspects] of the heavens and the earth. How Seeing is He and how Hearing! They have not besides Him any protector, and He shares not His legislation with anyone."
وَٱتْلُ مَآ أُوحِىَ إِلَيْكَ مِن كِتَابِ رَبِّكَ ۖ لَا مُبَدِّلَ لِكَلِمَـٰتِهِۦ وَلَن تَجِدَ مِن دُونِهِۦ مُلْتَحَدًۭا ﴿٢٧﴾
And recite, [O Muhammad], what has been revealed to you of the Book of your Lord. There is no changer of His words, and never will you find in other than Him a refuge.
وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُۥ عَن ذِكْرِنَا وَٱتَّبَعَ هَوَىٰهُ وَكَانَ أَمْرُهُۥ فُرُطًۭا ﴿٢٨﴾
And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect.
وَقُلِ ٱلْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَآءَ فَلْيُؤْمِن وَمَن شَآءَ فَلْيَكْفُرْ ۚ إِنَّآ أَعْتَدْنَا لِلظَّـٰلِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِن يَسْتَغِيثُوا۟ يُغَاثُوا۟ بِمَآءٍۢ كَٱلْمُهْلِ يَشْوِى ٱلْوُجُوهَ ۚ بِئْسَ ٱلشَّرَابُ وَسَآءَتْ مُرْتَفَقًا ﴿٢٩﴾
And say, "The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve." Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا ﴿٣٠﴾
Indeed, those who have believed and done righteous deeds - indeed, We will not allow to be lost the reward of any who did well in deeds.
أُو۟لَـٰٓئِكَ لَهُمْ جَنَّـٰتُ عَدْنٍۢ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَـٰرُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍۢ وَيَلْبَسُونَ ثِيَابًا خُضْرًۭا مِّن سُندُسٍۢ وَإِسْتَبْرَقٍۢ مُّتَّكِـِٔينَ فِيهَا عَلَى ٱلْأَرَآئِكِ ۚ نِعْمَ ٱلثَّوَابُ وَحَسُنَتْ مُرْتَفَقًۭا ﴿٣١﴾
Those will have gardens of perpetual residence; beneath them rivers will flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and brocade, reclining therein on adorned couches. Excellent is the reward, and good is the resting place.
۞ وَٱضْرِبْ لَهُم مَّثَلًۭا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَـٰبٍۢ وَحَفَفْنَـٰهُمَا بِنَخْلٍۢ وَجَعَلْنَا بَيْنَهُمَا زَرْعًۭا ﴿٣٢﴾
And present to them an example of two men: We granted to one of them two gardens of grapevines, and We bordered them with palm trees and placed between them [fields of] crops.
كِلْتَا ٱلْجَنَّتَيْنِ ءَاتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْـًۭٔا ۚ وَفَجَّرْنَا خِلَـٰلَهُمَا نَهَرًۭا ﴿٣٣﴾
Each of the two gardens produced its fruit and did not fall short thereof in anything. And We caused to gush forth within them a river.
وَكَانَ لَهُۥ ثَمَرٌۭ فَقَالَ لِصَـٰحِبِهِۦ وَهُوَ يُحَاوِرُهُۥٓ أَنَا۠ أَكْثَرُ مِنكَ مَالًۭا وَأَعَزُّ نَفَرًۭا ﴿٣٤﴾
And he had fruit, so he said to his companion while he was conversing with him, "I am greater than you in wealth and mightier in [numbers of] men."
وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمٌۭ لِّنَفْسِهِۦ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَـٰذِهِۦٓ أَبَدًۭا ﴿٣٥﴾
And he entered his garden while he was unjust to himself. He said, "I do not think that this will perish - ever.
وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةًۭ وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّى لَأَجِدَنَّ خَيْرًۭا مِّنْهَا مُنقَلَبًۭا ﴿٣٦﴾
And I do not think the Hour will occur. And even if I should be brought back to my Lord, I will surely find better than this as a return."
قَالَ لَهُۥ صَاحِبُهُۥ وَهُوَ يُحَاوِرُهُۥٓ أَكَفَرْتَ بِٱلَّذِى خَلَقَكَ مِن تُرَابٍۢ ثُمَّ مِن نُّطْفَةٍۢ ثُمَّ سَوَّىٰكَ رَجُلًۭا ﴿٣٧﴾
His companion said to him while he was conversing with him, "Have you disbelieved in He who created you from dust and then from a sperm-drop and then proportioned you [as] a man?
لَّـٰكِنَّا۠ هُوَ ٱللَّهُ رَبِّى وَلَآ أُشْرِكُ بِرَبِّىٓ أَحَدًۭا ﴿٣٨﴾
But as for me, He is Allah, my Lord, and I do not associate with my Lord anyone.
وَلَوْلَآ إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَآءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِ ۚ إِن تَرَنِ أَنَا۠ أَقَلَّ مِنكَ مَالًۭا وَوَلَدًۭا ﴿٣٩﴾
And why did you, when you entered your garden, not say, 'What Allah willed [has occurred]; there is no power except in Allah '? Although you see me less than you in wealth and children,
فَعَسَىٰ رَبِّىٓ أَن يُؤْتِيَنِ خَيْرًۭا مِّن جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًۭا مِّنَ ٱلسَّمَآءِ فَتُصْبِحَ صَعِيدًۭا زَلَقًا ﴿٤٠﴾
It may be that my Lord will give me [something] better than your garden and will send upon it a calamity from the sky, and it will become a smooth, dusty ground,
أَوْ يُصْبِحَ مَآؤُهَا غَوْرًۭا فَلَن تَسْتَطِيعَ لَهُۥ طَلَبًۭا ﴿٤١﴾
Or its water will become sunken [into the earth], so you would never be able to seek it."
وَأُحِيطَ بِثَمَرِهِۦ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَىٰ مَآ أَنفَقَ فِيهَا وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَـٰلَيْتَنِى لَمْ أُشْرِكْ بِرَبِّىٓ أَحَدًۭا ﴿٤٢﴾
And his fruits were encompassed [by ruin], so he began to turn his hands about [in dismay] over what he had spent on it, while it had collapsed upon its trellises, and said, "Oh, I wish I had not associated with my Lord anyone."
وَلَمْ تَكُن لَّهُۥ فِئَةٌۭ يَنصُرُونَهُۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مُنتَصِرًا ﴿٤٣﴾
And there was for him no company to aid him other than Allah, nor could he defend himself.
هُنَالِكَ ٱلْوَلَـٰيَةُ لِلَّهِ ٱلْحَقِّ ۚ هُوَ خَيْرٌۭ ثَوَابًۭا وَخَيْرٌ عُقْبًۭا ﴿٤٤﴾
There the authority is [completely] for Allah, the Truth. He is best in reward and best in outcome.
وَٱضْرِبْ لَهُم مَّثَلَ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَـٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ فَأَصْبَحَ هَشِيمًۭا تَذْرُوهُ ٱلرِّيَـٰحُ ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ مُّقْتَدِرًا ﴿٤٥﴾
And present to them the example of the life of this world, [its being] like rain which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability.
ٱلْمَالُ وَٱلْبَنُونَ زِينَةُ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَٱلْبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًۭا وَخَيْرٌ أَمَلًۭا ﴿٤٦﴾
Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope.
وَيَوْمَ نُسَيِّرُ ٱلْجِبَالَ وَتَرَى ٱلْأَرْضَ بَارِزَةًۭ وَحَشَرْنَـٰهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًۭا ﴿٤٧﴾
And [warn of] the Day when We will remove the mountains and you will see the earth prominent, and We will gather them and not leave behind from them anyone.
وَعُرِضُوا۟ عَلَىٰ رَبِّكَ صَفًّۭا لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَـٰكُمْ أَوَّلَ مَرَّةٍۭ ۚ بَلْ زَعَمْتُمْ أَلَّن نَّجْعَلَ لَكُم مَّوْعِدًۭا ﴿٤٨﴾
And they will be presented before your Lord in rows, [and He will say], "You have certainly come to Us just as We created you the first time. But you claimed that We would never make for you an appointment."
وَوُضِعَ ٱلْكِتَـٰبُ فَتَرَى ٱلْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَـٰوَيْلَتَنَا مَالِ هَـٰذَا ٱلْكِتَـٰبِ لَا يُغَادِرُ صَغِيرَةًۭ وَلَا كَبِيرَةً إِلَّآ أَحْصَىٰهَا ۚ وَوَجَدُوا۟ مَا عَمِلُوا۟ حَاضِرًۭا ۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدًۭا ﴿٤٩﴾
And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, "Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?" And they will find what they did present [before them]. And your Lord does injustice to no one.
وَإِذْ قُلْنَا لِلْمَلَـٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ كَانَ مِنَ ٱلْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِۦٓ ۗ أَفَتَتَّخِذُونَهُۥ وَذُرِّيَّتَهُۥٓ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّۢ ۚ بِئْسَ لِلظَّـٰلِمِينَ بَدَلًۭا ﴿٥٠﴾
And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange.
۞ مَّآ أَشْهَدتُّهُمْ خَلْقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَلَا خَلْقَ أَنفُسِهِمْ وَمَا كُنتُ مُتَّخِذَ ٱلْمُضِلِّينَ عَضُدًۭا ﴿٥١﴾
I did not make them witness to the creation of the heavens and the earth or to the creation of themselves, and I would not have taken the misguiders as assistants.
وَيَوْمَ يَقُولُ نَادُوا۟ شُرَكَآءِىَ ٱلَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا۟ لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقًۭا ﴿٥٢﴾
And [warn of] the Day when He will say, "Call 'My partners' whom you claimed," and they will invoke them, but they will not respond to them. And We will put between them [a valley of] destruction.
وَرَءَا ٱلْمُجْرِمُونَ ٱلنَّارَ فَظَنُّوٓا۟ أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا۟ عَنْهَا مَصْرِفًۭا ﴿٥٣﴾
And the criminals will see the Fire and will be certain that they are to fall therein. And they will not find from it a way elsewhere.
وَلَقَدْ صَرَّفْنَا فِى هَـٰذَا ٱلْقُرْءَانِ لِلنَّاسِ مِن كُلِّ مَثَلٍۢ ۚ وَكَانَ ٱلْإِنسَـٰنُ أَكْثَرَ شَىْءٍۢ جَدَلًۭا ﴿٥٤﴾
And We have certainly diversified in this Qur'an for the people from every [kind of] example; but man has ever been, most of anything, [prone to] dispute.
وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤْمِنُوٓا۟ إِذْ جَآءَهُمُ ٱلْهُدَىٰ وَيَسْتَغْفِرُوا۟ رَبَّهُمْ إِلَّآ أَن تَأْتِيَهُمْ سُنَّةُ ٱلْأَوَّلِينَ أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ قُبُلًۭا ﴿٥٥﴾
And nothing has prevented the people from believing when guidance came to them and from asking forgiveness of their Lord except that there [must] befall them the [accustomed] precedent of the former peoples or that the punishment should come [directly] before them.
وَمَا نُرْسِلُ ٱلْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ ۚ وَيُجَـٰدِلُ ٱلَّذِينَ كَفَرُوا۟ بِٱلْبَـٰطِلِ لِيُدْحِضُوا۟ بِهِ ٱلْحَقَّ ۖ وَٱتَّخَذُوٓا۟ ءَايَـٰتِى وَمَآ أُنذِرُوا۟ هُزُوًۭا ﴿٥٦﴾
And We send not the messengers except as bringers of good tidings and warners. And those who disbelieve dispute by [using] falsehood to [attempt to] invalidate thereby the truth and have taken My verses, and that of which they are warned, in ridicule.
وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِـَٔايَـٰتِ رَبِّهِۦ فَأَعْرَضَ عَنْهَا وَنَسِىَ مَا قَدَّمَتْ يَدَاهُ ۚ إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًۭا ۖ وَإِن تَدْعُهُمْ إِلَى ٱلْهُدَىٰ فَلَن يَهْتَدُوٓا۟ إِذًا أَبَدًۭا ﴿٥٧﴾
And who is more unjust than one who is reminded of the verses of his Lord but turns away from them and forgets what his hands have put forth? Indeed, We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if you invite them to guidance - they will never be guided, then - ever.
وَرَبُّكَ ٱلْغَفُورُ ذُو ٱلرَّحْمَةِ ۖ لَوْ يُؤَاخِذُهُم بِمَا كَسَبُوا۟ لَعَجَّلَ لَهُمُ ٱلْعَذَابَ ۚ بَل لَّهُم مَّوْعِدٌۭ لَّن يَجِدُوا۟ مِن دُونِهِۦ مَوْئِلًۭا ﴿٥٨﴾
And your Lord is the Forgiving, full of mercy. If He were to impose blame upon them for what they earned, He would have hastened for them the punishment. Rather, for them is an appointment from which they will never find an escape.
وَتِلْكَ ٱلْقُرَىٰٓ أَهْلَكْنَـٰهُمْ لَمَّا ظَلَمُوا۟ وَجَعَلْنَا لِمَهْلِكِهِم مَّوْعِدًۭا ﴿٥٩﴾
And those cities - We destroyed them when they wronged, and We made for their destruction an appointed time.
وَإِذْ قَالَ مُوسَىٰ لِفَتَىٰهُ لَآ أَبْرَحُ حَتَّىٰٓ أَبْلُغَ مَجْمَعَ ٱلْبَحْرَيْنِ أَوْ أَمْضِىَ حُقُبًۭا ﴿٦٠﴾
And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period."
فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ سَرَبًۭا ﴿٦١﴾
But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.
فَلَمَّا جَاوَزَا قَالَ لِفَتَىٰهُ ءَاتِنَا غَدَآءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَـٰذَا نَصَبًۭا ﴿٦٢﴾
So when they had passed beyond it, [Moses] said to his boy, "Bring us our morning meal. We have certainly suffered in this, our journey, [much] fatigue."
قَالَ أَرَءَيْتَ إِذْ أَوَيْنَآ إِلَى ٱلصَّخْرَةِ فَإِنِّى نَسِيتُ ٱلْحُوتَ وَمَآ أَنسَىٰنِيهُ إِلَّا ٱلشَّيْطَـٰنُ أَنْ أَذْكُرَهُۥ ۚ وَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ عَجَبًۭا ﴿٦٣﴾
He said, "Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it. And it took its course into the sea amazingly".
قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ ۚ فَٱرْتَدَّا عَلَىٰٓ ءَاثَارِهِمَا قَصَصًۭا ﴿٦٤﴾
[Moses] said, "That is what we were seeking." So they returned, following their footprints.
فَوَجَدَا عَبْدًۭا مِّنْ عِبَادِنَآ ءَاتَيْنَـٰهُ رَحْمَةًۭ مِّنْ عِندِنَا وَعَلَّمْنَـٰهُ مِن لَّدُنَّا عِلْمًۭا ﴿٦٥﴾
And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.
قَالَ لَهُۥ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًۭا ﴿٦٦﴾
Moses said to him, "May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?"
قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًۭا ﴿٦٧﴾
He said, "Indeed, with me you will never be able to have patience.
وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِۦ خُبْرًۭا ﴿٦٨﴾
And how can you have patience for what you do not encompass in knowledge?"
قَالَ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ صَابِرًۭا وَلَآ أَعْصِى لَكَ أَمْرًۭا ﴿٦٩﴾
[Moses] said, "You will find me, if Allah wills, patient, and I will not disobey you in [any] order."
قَالَ فَإِنِ ٱتَّبَعْتَنِى فَلَا تَسْـَٔلْنِى عَن شَىْءٍ حَتَّىٰٓ أُحْدِثَ لَكَ مِنْهُ ذِكْرًۭا ﴿٧٠﴾
He said, "Then if you follow me, do not ask me about anything until I make to you about it mention."
فَٱنطَلَقَا حَتَّىٰٓ إِذَا رَكِبَا فِى ٱلسَّفِينَةِ خَرَقَهَا ۖ قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْـًٔا إِمْرًۭا ﴿٧١﴾
So they set out, until when they had embarked on the ship, al-Khidh r tore it open. [Moses] said, "Have you torn it open to drown its people? You have certainly done a grave thing."
قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًۭا ﴿٧٢﴾
[Al-Khidh r] said, "Did I not say that with me you would never be able to have patience?"
قَالَ لَا تُؤَاخِذْنِى بِمَا نَسِيتُ وَلَا تُرْهِقْنِى مِنْ أَمْرِى عُسْرًۭا ﴿٧٣﴾
[Moses] said, "Do not blame me for what I forgot and do not cover me in my matter with difficulty."
فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَـٰمًۭا فَقَتَلَهُۥ قَالَ أَقَتَلْتَ نَفْسًۭا زَكِيَّةًۢ بِغَيْرِ نَفْسٍۢ لَّقَدْ جِئْتَ شَيْـًۭٔا نُّكْرًۭا ﴿٧٤﴾
So they set out, until when they met a boy, al-Khidh r killed him. [Moses] said, "Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing."
۞ قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًۭا ﴿٧٥﴾
[Al-Khidh r] said, "Did I not tell you that with me you would never be able to have patience?"
قَالَ إِن سَأَلْتُكَ عَن شَىْءٍۭ بَعْدَهَا فَلَا تُصَـٰحِبْنِى ۖ قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْرًۭا ﴿٧٦﴾
[Moses] said, "If I should ask you about anything after this, then do not keep me as a companion. You have obtained from me an excuse."
فَٱنطَلَقَا حَتَّىٰٓ إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ ٱسْتَطْعَمَآ أَهْلَهَا فَأَبَوْا۟ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًۭا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُۥ ۖ قَالَ لَوْ شِئْتَ لَتَّخَذْتَ عَلَيْهِ أَجْرًۭا ﴿٧٧﴾
So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so al-Khidh r restored it. [Moses] said, "If you wished, you could have taken for it a payment."
قَالَ هَـٰذَا فِرَاقُ بَيْنِى وَبَيْنِكَ ۚ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا ﴿٧٨﴾
[Al-Khidh r] said, "This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience.
أَمَّا ٱلسَّفِينَةُ فَكَانَتْ لِمَسَـٰكِينَ يَعْمَلُونَ فِى ٱلْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَآءَهُم مَّلِكٌۭ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًۭا ﴿٧٩﴾
As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force.
وَأَمَّا ٱلْغُلَـٰمُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَآ أَن يُرْهِقَهُمَا طُغْيَـٰنًۭا وَكُفْرًۭا ﴿٨٠﴾
And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.
فَأَرَدْنَآ أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًۭا مِّنْهُ زَكَوٰةًۭ وَأَقْرَبَ رُحْمًۭا ﴿٨١﴾
So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.
وَأَمَّا ٱلْجِدَارُ فَكَانَ لِغُلَـٰمَيْنِ يَتِيمَيْنِ فِى ٱلْمَدِينَةِ وَكَانَ تَحْتَهُۥ كَنزٌۭ لَّهُمَا وَكَانَ أَبُوهُمَا صَـٰلِحًۭا فَأَرَادَ رَبُّكَ أَن يَبْلُغَآ أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةًۭ مِّن رَّبِّكَ ۚ وَمَا فَعَلْتُهُۥ عَنْ أَمْرِى ۚ ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًۭا ﴿٨٢﴾
And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience."
وَيَسْـَٔلُونَكَ عَن ذِى ٱلْقَرْنَيْنِ ۖ قُلْ سَأَتْلُوا۟ عَلَيْكُم مِّنْهُ ذِكْرًا ﴿٨٣﴾
And they ask you, [O Muhammad], about Dhul-Qarnayn. Say, "I will recite to you about him a report."
إِنَّا مَكَّنَّا لَهُۥ فِى ٱلْأَرْضِ وَءَاتَيْنَـٰهُ مِن كُلِّ شَىْءٍۢ سَبَبًۭا ﴿٨٤﴾
Indeed We established him upon the earth, and We gave him to everything a way.
فَأَتْبَعَ سَبَبًا ﴿٨٥﴾
So he followed a way
حَتَّىٰٓ إِذَا بَلَغَ مَغْرِبَ ٱلشَّمْسِ وَجَدَهَا تَغْرُبُ فِى عَيْنٍ حَمِئَةٍۢ وَوَجَدَ عِندَهَا قَوْمًۭا ۗ قُلْنَا يَـٰذَا ٱلْقَرْنَيْنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمْ حُسْنًۭا ﴿٨٦﴾
Until, when he reached the setting of the sun, he found it [as if] setting in a spring of dark mud, and he found near it a people. Allah said, "O Dhul-Qarnayn, either you punish [them] or else adopt among them [a way of] goodness."
قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُۥ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِۦ فَيُعَذِّبُهُۥ عَذَابًۭا نُّكْرًۭا ﴿٨٧﴾
He said, "As for one who wrongs, we will punish him. Then he will be returned to his Lord, and He will punish him with a terrible punishment.
وَأَمَّا مَنْ ءَامَنَ وَعَمِلَ صَـٰلِحًۭا فَلَهُۥ جَزَآءً ٱلْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُۥ مِنْ أَمْرِنَا يُسْرًۭا ﴿٨٨﴾
But as for one who believes and does righteousness, he will have a reward of Paradise, and we will speak to him from our command with ease."
ثُمَّ أَتْبَعَ سَبَبًا ﴿٨٩﴾
Then he followed a way
حَتَّىٰٓ إِذَا بَلَغَ مَطْلِعَ ٱلشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍۢ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًۭا ﴿٩٠﴾
Until, when he came to the rising of the sun, he found it rising on a people for whom We had not made against it any shield.
كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًۭا ﴿٩١﴾
Thus. And We had encompassed [all] that he had in knowledge.
ثُمَّ أَتْبَعَ سَبَبًا ﴿٩٢﴾
Then he followed a way
حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًۭا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًۭا ﴿٩٣﴾
Until, when he reached [a pass] between two mountains, he found beside them a people who could hardly understand [his] speech.
قَالُوا۟ يَـٰذَا ٱلْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِى ٱلْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰٓ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّۭا ﴿٩٤﴾
They said, "O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?"
قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌۭ فَأَعِينُونِى بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا ﴿٩٥﴾
He said, "That in which my Lord has established me is better [than what you offer], but assist me with strength; I will make between you and them a dam.
ءَاتُونِى زُبَرَ ٱلْحَدِيدِ ۖ حَتَّىٰٓ إِذَا سَاوَىٰ بَيْنَ ٱلصَّدَفَيْنِ قَالَ ٱنفُخُوا۟ ۖ حَتَّىٰٓ إِذَا جَعَلَهُۥ نَارًۭا قَالَ ءَاتُونِىٓ أُفْرِغْ عَلَيْهِ قِطْرًۭا ﴿٩٦﴾
Bring me sheets of iron" - until, when he had leveled [them] between the two mountain walls, he said, "Blow [with bellows]," until when he had made it [like] fire, he said, "Bring me, that I may pour over it molten copper."
فَمَا ٱسْطَـٰعُوٓا۟ أَن يَظْهَرُوهُ وَمَا ٱسْتَطَـٰعُوا۟ لَهُۥ نَقْبًۭا ﴿٩٧﴾
So Gog and Magog were unable to pass over it, nor were they able [to effect] in it any penetration.
قَالَ هَـٰذَا رَحْمَةٌۭ مِّن رَّبِّى ۖ فَإِذَا جَآءَ وَعْدُ رَبِّى جَعَلَهُۥ دَكَّآءَ ۖ وَكَانَ وَعْدُ رَبِّى حَقًّۭا ﴿٩٨﴾
[Dhul-Qarnayn] said, "This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and ever is the promise of my Lord true."
۞ وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍۢ يَمُوجُ فِى بَعْضٍۢ ۖ وَنُفِخَ فِى ٱلصُّورِ فَجَمَعْنَـٰهُمْ جَمْعًۭا ﴿٩٩﴾
And We will leave them that day surging over each other, and [then] the Horn will be blown, and We will assemble them in [one] assembly.
وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍۢ لِّلْكَـٰفِرِينَ عَرْضًا ﴿١٠٠﴾
And We will present Hell that Day to the Disbelievers, on display -
ٱلَّذِينَ كَانَتْ أَعْيُنُهُمْ فِى غِطَآءٍ عَن ذِكْرِى وَكَانُوا۟ لَا يَسْتَطِيعُونَ سَمْعًا ﴿١٠١﴾
Those whose eyes had been within a cover [removed] from My remembrance, and they were not able to hear.
أَفَحَسِبَ ٱلَّذِينَ كَفَرُوٓا۟ أَن يَتَّخِذُوا۟ عِبَادِى مِن دُونِىٓ أَوْلِيَآءَ ۚ إِنَّآ أَعْتَدْنَا جَهَنَّمَ لِلْكَـٰفِرِينَ نُزُلًۭا ﴿١٠٢﴾
Then do those who disbelieve think that they can take My servants instead of Me as allies? Indeed, We have prepared Hell for the disbelievers as a lodging.
قُلْ هَلْ نُنَبِّئُكُم بِٱلْأَخْسَرِينَ أَعْمَـٰلًا ﴿١٠٣﴾
Say, [O Muhammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds?
ٱلَّذِينَ ضَلَّ سَعْيُهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا ﴿١٠٤﴾
[They are] those whose effort is lost in worldly life, while they think that they are doing well in work."
أُو۟لَـٰٓئِكَ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَـٰتِ رَبِّهِمْ وَلِقَآئِهِۦ فَحَبِطَتْ أَعْمَـٰلُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ وَزْنًۭا ﴿١٠٥﴾
Those are the ones who disbelieve in the verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any importance.
ذَٰلِكَ جَزَآؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا۟ وَٱتَّخَذُوٓا۟ ءَايَـٰتِى وَرُسُلِى هُزُوًا ﴿١٠٦﴾
That is their recompense - Hell - for what they denied and [because] they took My signs and My messengers in ridicule.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ كَانَتْ لَهُمْ جَنَّـٰتُ ٱلْفِرْدَوْسِ نُزُلًا ﴿١٠٧﴾
Indeed, those who have believed and done righteous deeds - they will have the Gardens of Paradise as a lodging,
خَـٰلِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًۭا ﴿١٠٨﴾
Wherein they abide eternally. They will not desire from it any transfer.
قُل لَّوْ كَانَ ٱلْبَحْرُ مِدَادًۭا لِّكَلِمَـٰتِ رَبِّى لَنَفِدَ ٱلْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَـٰتُ رَبِّى وَلَوْ جِئْنَا بِمِثْلِهِۦ مَدَدًۭا ﴿١٠٩﴾
Say, "If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement."
قُلْ إِنَّمَآ أَنَا۠ بَشَرٌۭ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَـٰهُكُمْ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ فَمَن كَانَ يَرْجُوا۟ لِقَآءَ رَبِّهِۦ فَلْيَعْمَلْ عَمَلًۭا صَـٰلِحًۭا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِۦٓ أَحَدًۢا ﴿١١٠﴾
Say, "I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone."