Surah Maryam (مريم) is a Meccan surah of the Quran with 98 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 10 min readIt indicates multitude and that it is apparent in being an action of Hers.
And since the context is about her innocence, He explains the truth in His description, stating her innocence by saying: {بوالدتي} - that is, the one whom Allah has honored with chastity, pregnancy, and carrying me without a male partner, for I have no father other than her. {ولم يجعلني جباراً شقياً} - meaning that I do not act like the arrogant ones without deserving it, for I only do that to those who deserve it. This also implies that the blameworthy arrogance is an act of the illegitimate children, as they sense their own inadequacy and try to compensate for it through arrogance. Then, He informs us about the perpetual honor He has bestowed upon him, indicating that no enemy can harm him and that he is a servant who cannot be a god. He also refers to the Resurrection, saying: {والسلام} - that is, his kind {علي'} - no one can harm me {يوم ولدت} - for even Satan could not harm me when I was born, and whoever is born cannot be a god. {ويوم أموت} - I will die with my body and faith intact, and no one can diminish them, regardless of who they are. {ويوم أبعث حياً} - on the Day of Resurrection, just as it was mentioned earlier regarding John, peace be upon him. This is an indication that, in his humanity, he is similar to others, with the only difference being that he was born without a male partner. Since the kind of peace is upon him, the curse is upon his enemies. This serves as a good omen for those who follow him, for they are from him, and a warning to those who deny him. Our Prophet, may Allah's peace and blessings be upon him and his family, did not have such a miraculous sign so that his situation would not be confused with that of the soothsayers, for his people were not familiar with miracles except in the context of the soothsayers.
Three entities were considered as deities: Allah, Mary, and Jesus. The fourth entity denied this and was followed by a group, while Israel stated that Jesus was a servant of Allah and His word, which He cast into Mary, and a spirit from Him. A group from the Children of Israel followed him. Then, the four groups clashed, and the believers prevailed, killing the others, leading to the dominance of the Jacobites over all. Abu Hayyan and Ibn Kathir mentioned the meaning of this, narrating from Abd ar-Razzaq, from Ma'mar, from Qatadah. {So woe} - meaning, may they be the cause of their own misery - {to those who disbelieve} among them and others {from the witnessing of a great day}, referring to the gathering of all creatures and the terrors and calamities that it entails.
What harms them, destroys them, and brings them down, will be the path they follow - and they are aware of its harm, yet they are blind, deaf, and mute to it, for they do not benefit from their senses as they did in the world. However, this is how it originally was, and He then explicitly stated: {لكن الظالمون} to draw attention to the description that has led them to this place {اليوم في ضلال مبين *} where they neither hear nor see. Since the preceding passage served as a warning about this scene, it is fitting to say: warn your people about this scene and what they will hear and see in it {وأنذرهم يوم الحسرة}, the same day in that great scene, when feet will slip and regret will be of no use to the wrongdoer for their wrongdoing, or to the doer of good for not having increased their good deeds. Since {يوم} is an action, not a circumstance, He replaced it or explained the reason for the warning, saying: {إذ} meaning when, or because, and described the future in the past tense, indicating that it is an inevitable matter, so He said: {قضي الأمر}, meaning His affair has been decided and completed with the easiest and most trivial matter. We have determined that it must be the case that {وهم} is a state of {أنذرهم}, meaning, and the situation is that they are now {في غفلة} about what We have decreed will happen at that time, with no awareness of anything about it.
And when He had previously negated the notion of a partner being a child in this surah, He followed it up with a narrative that negates the partner, so that his children may take a lesson from it, since they would emulate their fathers, and there was no one like him among their fathers. So, He said, replacing {إبراهيم} with {إذ قال}, 'Recall the time when he said to his father, guiding him away from the darkness of idolatry, and showing compassion towards him in every way, saying: {يا أبت}. And since a rational being does not perform an action except for its outcome, he alerted him to the futility of his actions by saying: {لم تعبد}, using an interrogative tone to convey kindness, gentleness, and beautiful etiquette in advising him, revealing the matter to the utmost extent by saying: {ما لا يسمع ولا يبصر}, meaning that it is not capable of hearing or seeing, so that he may see the state he is in, serving it, or so that it may respond to him when he calls, either in this life or the next. And since the one who is blind and deaf
And when Moses was the first to whom God made mention of their names, in his words in the Torah, and made their virtues apparent, and proclaimed their excellent qualities, and his descendants inherited that from him, until their affair became widespread and renowned, and filled the ears, and spread throughout the regions, until it encompassed the lands and the seas, then He followed the mention of them with His own mention, saying: {wa odkur fi al-kitab}
By succession, and until their prophet emerged from among their descendants, just as he was from the descendants of Idris, peace be upon him, who was from the descendants of Adam. Just as each of them was a messenger, so was he. And Ibrahim was the closest to that: {And among those We carried with Noah} We purified, the first messenger We sent after the people of the earth diverged and committed polytheism, from the righteous servants and the people of guidance, and made him grateful. And Ibrahim was the closest to that {And from the descendants of Ibrahim} our friend, who had a renowned virtue among the servants for his destruction of the idols, and Ismail and Ishaq were the first among them, then Yaqub {And Israil} We purified, and they were the remaining ones: Musa, Harun, Zakariya, Yahya, and Isa, the son of Maryam, the daughter of Dawud - may the best of blessings and peace be upon all of them. Just as these were messengers and from the descendants of Ibrahim, who was from the descendants of Nuh, so was your prophet, who was from the descendants of Ismail, who was from Ibrahim, through his direct lineage, as Israil was from his descendants. The prophethood is more deserving to be from the descendants of one who is his direct son, rather than from the descendants of one who has an intermediary between them. Otherwise, the children of Israil would be more noble than you, and their father more noble than your father. Do not reject the honor, O you who compete in boasting and leadership. {And among those We guided} to the most upright paths {And chosen} meaning, We did with them the action of one who selects and chooses something, by bestowing upon them blessings that surpass description; and the conjunction of the attributes with 'and' indicates their stability in them.
And when the Exalted One informed them of their disappointment, He opened for them the door of repentance and guided them to wash away this sin, by saying: {إلا من تاب}, meaning, from the straying they are upon, by choosing the frivolity of actions over the attributes of perfection. So, let them preserve the prayer and restrain themselves from desires {وءامن} in what they have been taken to account for {وعمل} after their faith, in confirmation of it, {صالحاً} from prayers, charity, and other things. And He did not emphasize them because of what is understood from repentance, of showing the action of prayer, which is the mother of all acts of worship. {فأولئك}, those with high aspirations and pure character, {يدخلون الجنة}, the one promised to the pious, {ولا يظلمون}, and they will not be wronged, even in the slightest.
Among them, with their companion who misled them, in a series {then We shall attend to them} after they have stood for a long time {around Hell}, which they used to deny, surrounding it due to its narrow entrance and deep bottom, in a state of being {kneeling} on their heels due to the horror of the spectacle and the severity of their humiliation, waiting to hasten to obey the commands {then We shall withdraw} meaning We shall take with force and violence {from every sect}, i.e., every group bound by a single doctrine. And since the estimation is: We shall withdraw their richest, and they are those whom, if you look at each one of them individually, you would judge to be the richest of people, it is known that they are in a situation that requires inquiry about them due to the complexity of their matter, so He said: {which of them is more severe against the Most Merciful} who has overwhelmed them with kindness {in insolence}, i.e., in pride, exceeding the limit, a transgression that those present at the gathering know is the least of things and weaker than the slain, and that He, the Exalted - with the attribute of Mercy that has overwhelmed them with kindness and benevolence - has other attributes of majesty, greatness, omnipotence, and vengeance. And since what has been mentioned is in the form of a question, He followed it with what removes any misconceptions that may arise from it, so He said: {then} by our might! {We} due to the comprehensiveness of Our knowledge, the perfection of Our power, and Our greatness {are more aware} than every knower {of those who are} in their outward and inward aspects {more deserving of it}, i.e., Hell, {burning}, and of those who are more deserving of every level of its layers among all creatures, whether they are those who are being pulled out or others, so let no one think that We would place anyone in a level or layer that is not theirs.
In the worldly life, their livelihood is pleasant in outward appearance, and they have various refuges. This is hardly absent from those who are judged to be afflicted with poverty among the Jews, without exception, indicating the existence of one who is commanded to obey, as stated in His words: {فليمدد}. He also hinted at treating them with kindness, saying: {له الرحمن}, meaning the All-Compassionate, who bestows {مداً} - abundance in this life, with generosity in their traces, spaciousness in their dwellings, and longevity in their lives, spending it on the most enormous burdens. The Almighty will increase their straying due to this, and what a loss it is for them, a loss of great magnitude, for those who have insight. We continue to extend, but is it for guidance? {حتى} - until they are taken by the means of realization, so He said: {إذا رأوا} - when they see, with their own eyes, every disbeliever in Allah, even if they claim to be cooperating and supporting one another. Therefore, it is collective, considering the meaning {ما يوعدون} - what they are promised by Allah, either {إما العذاب} - the punishment in this life at the hands of the believers or others, or in the Barzakh, {وإما الساعة} - or the Hour, which they deny and are unprepared for. Nothing resembles its horrors, humiliation, and torment. Since the answer is: they know their place is the worst of places,
Indeed, the matter of that Day is great. The removal of the veils of their affairs and the clarification of their conditions lead to astonishment from those who say: {لأوتين}, meaning, I swear by Allah, at the time of its establishment, those who will be given {مالاً وولداً}, i.e., great wealth and children. However, his ignorance was not satisfied with the astonishment of the Capable One, until he added to it the decree of the incapable. Since what he claimed to know, he had no knowledge of except through one of two things, of which he had no knowledge of either, Allah denied his statement by saying: {أطلع الغيب}, which is hidden from all creatures. It is far from creation, like the Exalted One, whom none of them can know. The One and Only, the Subduer, is alone in this knowledge. {أم اتخذ}, i.e., with the utmost of his effort, {عند الرحمن}, the Bestower of mercy, who rewards the obedient and punishes the disobedient, {عهداً}, a covenant with Him, that He would give him what was mentioned, in return for his obedience to Him. Since neither of the two matters - knowledge of the unseen and making a covenant - nor what he claimed for himself, nor the proximity that would result from making a covenant, occurred, He said: {كلاًّ}, meaning, none of these two things happened, nor will what he claimed occur, so let him be humbled.
Regarding the removal of the concept of paradise first, and when the absolute concept of intercession is nullified, and the child is the closest intercessor, and they had claimed a child for Him, He nullified their claim in this regard, so that every specific and general intercessor may be nullified. Thus, every might they sought through the intercession of their deities and others may be nullified. Then, He said, while being affectionate towards His statement: {واتخذوا من دون الله آلهة}, which is a cause for them: {وقالوا}, that is, the disbelievers, {اتخذ الرحمن}, that is, the One who is the only bestower of blessings, for every individual is in need of Him, and He is independent of every individual, {ولداً}. The Jews said: 'Uzayr, the Christians said: Christ, and the polytheists said: the angels, despite the evidence proving the impossibility of this for Him, may He be exalted. Then, He resumed addressing them with the strongest denial, indicating the extremity of His anger, saying: {لقد}, that is, by My might! {جئتم شيئاً إدّاً}, that is, something great, heavy, and denied; then, He explained its weight by saying: {تكاد السماوات}, despite their solidity, and their distance from the people who make this statement, {يتفطرن} from this heavy thing, {منه}, that is, from this great thing, {وتنشق الأرض} despite its depth, with a split that is open and wide, {وتخر} quickly {الجبال}, despite their solidity, {هداً}, just as a ceiling collapses under a heavy body that it cannot bear, due to {أن ادعوا}, that is, they called {للرحمن}, the One who is the source of all blessings, {ولداً}, this is the second action, and the first is omitted to indicate generality. {وما ينبغي}, that is, it is not proper or conceivable {للرحمن أن يتخذ ولداً}, because He is not in need of a child in any way.
May Allah be pleased with the Prophet, peace be upon him, who said: 'No one will enter Paradise if they have in their heart the weight of a mustard seed of arrogance.' A man then asked: 'But what if a man likes his clothes and shoes to be nice?' The Prophet replied: 'Allah is beautiful and loves beauty. Arrogance is rejecting the truth and looking down on people.' In another narration, it says 'looking down on people' means having contempt for them. Whoever adopts this attitude will be humbled, and Allah will render the falsehood - disbelief at the time of death - futile, thus forbidding Paradise to them. For whoever grazes around the sanctuary will soon be affected by it, as stated in {I will turn away from My signs those who are arrogant in the earth without right} [Al-A'raf: 146]. Woe to those who are humble in falsehood, and blessed are those who are honored by being humble for the sake of the truth and honored over falsehood. I swear that Allah has made it a habit - and you will not find any change in the way of Allah - that whoever is accustomed to being bold with falsehood will be humbled in the truth. This is hinted at in Allah's statement describing His beloved ones: {humble towards the believers, mighty against the disbelievers} [Al-Ma'idah: 54]. Since the context implies the object of {warns}, which is 'we are able to destroy them and everything we want from them,' the phrase {and how many We have destroyed} is connected to it, emphasizing Allah's greatness, and since the intention is general, the preposition is used.
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كٓهيعٓصٓ ﴿١﴾
Kaf, Ha, Ya, 'Ayn, Sad.
ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُۥ زَكَرِيَّآ ﴿٢﴾
[This is] a mention of the mercy of your Lord to His servant Zechariah
إِذْ نَادَىٰ رَبَّهُۥ نِدَآءً خَفِيًّۭا ﴿٣﴾
When he called to his Lord a private supplication.
قَالَ رَبِّ إِنِّى وَهَنَ ٱلْعَظْمُ مِنِّى وَٱشْتَعَلَ ٱلرَّأْسُ شَيْبًۭا وَلَمْ أَكُنۢ بِدُعَآئِكَ رَبِّ شَقِيًّۭا ﴿٤﴾
He said, "My Lord, indeed my bones have weakened, and my head has filled with white, and never have I been in my supplication to You, my Lord, unhappy.
وَإِنِّى خِفْتُ ٱلْمَوَٰلِىَ مِن وَرَآءِى وَكَانَتِ ٱمْرَأَتِى عَاقِرًۭا فَهَبْ لِى مِن لَّدُنكَ وَلِيًّۭا ﴿٥﴾
And indeed, I fear the successors after me, and my wife has been barren, so give me from Yourself an heir
يَرِثُنِى وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ ۖ وَٱجْعَلْهُ رَبِّ رَضِيًّۭا ﴿٦﴾
Who will inherit me and inherit from the family of Jacob. And make him, my Lord, pleasing [to You]."
يَـٰزَكَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَـٰمٍ ٱسْمُهُۥ يَحْيَىٰ لَمْ نَجْعَل لَّهُۥ مِن قَبْلُ سَمِيًّۭا ﴿٧﴾
[He was told], "O Zechariah, indeed We give you good tidings of a boy whose name will be John. We have not assigned to any before [this] name."
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَـٰمٌۭ وَكَانَتِ ٱمْرَأَتِى عَاقِرًۭا وَقَدْ بَلَغْتُ مِنَ ٱلْكِبَرِ عِتِيًّۭا ﴿٨﴾
He said, "My Lord, how will I have a boy when my wife has been barren and I have reached extreme old age?"
قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌۭ وَقَدْ خَلَقْتُكَ مِن قَبْلُ وَلَمْ تَكُ شَيْـًۭٔا ﴿٩﴾
[An angel] said, "Thus [it will be]; your Lord says, 'It is easy for Me, for I created you before, while you were nothing.' "
قَالَ رَبِّ ٱجْعَل لِّىٓ ءَايَةًۭ ۚ قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَـٰثَ لَيَالٍۢ سَوِيًّۭا ﴿١٠﴾
[Zechariah] said, "My Lord, make for me a sign." He said, "Your sign is that you will not speak to the people for three nights, [being] sound."
فَخَرَجَ عَلَىٰ قَوْمِهِۦ مِنَ ٱلْمِحْرَابِ فَأَوْحَىٰٓ إِلَيْهِمْ أَن سَبِّحُوا۟ بُكْرَةًۭ وَعَشِيًّۭا ﴿١١﴾
So he came out to his people from the prayer chamber and signaled to them to exalt [Allah] in the morning and afternoon.
يَـٰيَحْيَىٰ خُذِ ٱلْكِتَـٰبَ بِقُوَّةٍۢ ۖ وَءَاتَيْنَـٰهُ ٱلْحُكْمَ صَبِيًّۭا ﴿١٢﴾
[Allah] said, "O John, take the Scripture with determination." And We gave him judgement [while yet] a boy
وَحَنَانًۭا مِّن لَّدُنَّا وَزَكَوٰةًۭ ۖ وَكَانَ تَقِيًّۭا ﴿١٣﴾
And affection from Us and purity, and he was fearing of Allah
وَبَرًّۢا بِوَٰلِدَيْهِ وَلَمْ يَكُن جَبَّارًا عَصِيًّۭا ﴿١٤﴾
And dutiful to his parents, and he was not a disobedient tyrant.
وَسَلَـٰمٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّۭا ﴿١٥﴾
And peace be upon him the day he was born and the day he dies and the day he is raised alive.
وَٱذْكُرْ فِى ٱلْكِتَـٰبِ مَرْيَمَ إِذِ ٱنتَبَذَتْ مِنْ أَهْلِهَا مَكَانًۭا شَرْقِيًّۭا ﴿١٦﴾
And mention, [O Muhammad], in the Book [the story of] Mary, when she withdrew from her family to a place toward the east.
فَٱتَّخَذَتْ مِن دُونِهِمْ حِجَابًۭا فَأَرْسَلْنَآ إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًۭا سَوِيًّۭا ﴿١٧﴾
And she took, in seclusion from them, a screen. Then We sent to her Our Angel, and he represented himself to her as a well-proportioned man.
قَالَتْ إِنِّىٓ أَعُوذُ بِٱلرَّحْمَـٰنِ مِنكَ إِن كُنتَ تَقِيًّۭا ﴿١٨﴾
She said, "Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allah."
قَالَ إِنَّمَآ أَنَا۠ رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَـٰمًۭا زَكِيًّۭا ﴿١٩﴾
He said, "I am only the messenger of your Lord to give you [news of] a pure boy."
قَالَتْ أَنَّىٰ يَكُونُ لِى غُلَـٰمٌۭ وَلَمْ يَمْسَسْنِى بَشَرٌۭ وَلَمْ أَكُ بَغِيًّۭا ﴿٢٠﴾
She said, "How can I have a boy while no man has touched me and I have not been unchaste?"
قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَىَّ هَيِّنٌۭ ۖ وَلِنَجْعَلَهُۥٓ ءَايَةًۭ لِّلنَّاسِ وَرَحْمَةًۭ مِّنَّا ۚ وَكَانَ أَمْرًۭا مَّقْضِيًّۭا ﴿٢١﴾
He said, "Thus [it will be]; your Lord says, 'It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed.' "
۞ فَحَمَلَتْهُ فَٱنتَبَذَتْ بِهِۦ مَكَانًۭا قَصِيًّۭا ﴿٢٢﴾
So she conceived him, and she withdrew with him to a remote place.
فَأَجَآءَهَا ٱلْمَخَاضُ إِلَىٰ جِذْعِ ٱلنَّخْلَةِ قَالَتْ يَـٰلَيْتَنِى مِتُّ قَبْلَ هَـٰذَا وَكُنتُ نَسْيًۭا مَّنسِيًّۭا ﴿٢٣﴾
And the pains of childbirth drove her to the trunk of a palm tree. She said, "Oh, I wish I had died before this and was in oblivion, forgotten."
فَنَادَىٰهَا مِن تَحْتِهَآ أَلَّا تَحْزَنِى قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّۭا ﴿٢٤﴾
But he called her from below her, "Do not grieve; your Lord has provided beneath you a stream.
وَهُزِّىٓ إِلَيْكِ بِجِذْعِ ٱلنَّخْلَةِ تُسَـٰقِطْ عَلَيْكِ رُطَبًۭا جَنِيًّۭا ﴿٢٥﴾
And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates.
فَكُلِى وَٱشْرَبِى وَقَرِّى عَيْنًۭا ۖ فَإِمَّا تَرَيِنَّ مِنَ ٱلْبَشَرِ أَحَدًۭا فَقُولِىٓ إِنِّى نَذَرْتُ لِلرَّحْمَـٰنِ صَوْمًۭا فَلَنْ أُكَلِّمَ ٱلْيَوْمَ إِنسِيًّۭا ﴿٢٦﴾
So eat and drink and be contented. And if you see from among humanity anyone, say, 'Indeed, I have vowed to the Most Merciful abstention, so I will not speak today to [any] man.' "
فَأَتَتْ بِهِۦ قَوْمَهَا تَحْمِلُهُۥ ۖ قَالُوا۟ يَـٰمَرْيَمُ لَقَدْ جِئْتِ شَيْـًۭٔا فَرِيًّۭا ﴿٢٧﴾
Then she brought him to her people, carrying him. They said, "O Mary, you have certainly done a thing unprecedented.
يَـٰٓأُخْتَ هَـٰرُونَ مَا كَانَ أَبُوكِ ٱمْرَأَ سَوْءٍۢ وَمَا كَانَتْ أُمُّكِ بَغِيًّۭا ﴿٢٨﴾
O sister of Aaron, your father was not a man of evil, nor was your mother unchaste."
فَأَشَارَتْ إِلَيْهِ ۖ قَالُوا۟ كَيْفَ نُكَلِّمُ مَن كَانَ فِى ٱلْمَهْدِ صَبِيًّۭا ﴿٢٩﴾
So she pointed to him. They said, "How can we speak to one who is in the cradle a child?"
قَالَ إِنِّى عَبْدُ ٱللَّهِ ءَاتَىٰنِىَ ٱلْكِتَـٰبَ وَجَعَلَنِى نَبِيًّۭا ﴿٣٠﴾
[Jesus] said, "Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.
وَجَعَلَنِى مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَـٰنِى بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمْتُ حَيًّۭا ﴿٣١﴾
And He has made me blessed wherever I am and has enjoined upon me prayer and zakah as long as I remain alive
وَبَرًّۢا بِوَٰلِدَتِى وَلَمْ يَجْعَلْنِى جَبَّارًۭا شَقِيًّۭا ﴿٣٢﴾
And [made me] dutiful to my mother, and He has not made me a wretched tyrant.
وَٱلسَّلَـٰمُ عَلَىَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّۭا ﴿٣٣﴾
And peace is on me the day I was born and the day I will die and the day I am raised alive."
ذَٰلِكَ عِيسَى ٱبْنُ مَرْيَمَ ۚ قَوْلَ ٱلْحَقِّ ٱلَّذِى فِيهِ يَمْتَرُونَ ﴿٣٤﴾
That is Jesus, the son of Mary - the word of truth about which they are in dispute.
مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍۢ ۖ سُبْحَـٰنَهُۥٓ ۚ إِذَا قَضَىٰٓ أَمْرًۭا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ ﴿٣٥﴾
It is not [befitting] for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, "Be," and it is.
وَإِنَّ ٱللَّهَ رَبِّى وَرَبُّكُمْ فَٱعْبُدُوهُ ۚ هَـٰذَا صِرَٰطٌۭ مُّسْتَقِيمٌۭ ﴿٣٦﴾
[Jesus said], "And indeed, Allah is my Lord and your Lord, so worship Him. That is a straight path."
فَٱخْتَلَفَ ٱلْأَحْزَابُ مِنۢ بَيْنِهِمْ ۖ فَوَيْلٌۭ لِّلَّذِينَ كَفَرُوا۟ مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ ﴿٣٧﴾
Then the factions differed [concerning Jesus] from among them, so woe to those who disbelieved - from the scene of a tremendous Day.
أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا ۖ لَـٰكِنِ ٱلظَّـٰلِمُونَ ٱلْيَوْمَ فِى ضَلَـٰلٍۢ مُّبِينٍۢ ﴿٣٨﴾
How [clearly] they will hear and see the Day they come to Us, but the wrongdoers today are in clear error.
وَأَنذِرْهُمْ يَوْمَ ٱلْحَسْرَةِ إِذْ قُضِىَ ٱلْأَمْرُ وَهُمْ فِى غَفْلَةٍۢ وَهُمْ لَا يُؤْمِنُونَ ﴿٣٩﴾
And warn them, [O Muhammad], of the Day of Regret, when the matter will be concluded; and [yet], they are in [a state of] heedlessness, and they do not believe.
إِنَّا نَحْنُ نَرِثُ ٱلْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ ﴿٤٠﴾
Indeed, it is We who will inherit the earth and whoever is on it, and to Us they will be returned.
وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِبْرَٰهِيمَ ۚ إِنَّهُۥ كَانَ صِدِّيقًۭا نَّبِيًّا ﴿٤١﴾
And mention in the Book [the story of] Abraham. Indeed, he was a man of truth and a prophet.
إِذْ قَالَ لِأَبِيهِ يَـٰٓأَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِى عَنكَ شَيْـًۭٔا ﴿٤٢﴾
[Mention] when he said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?
يَـٰٓأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ ٱلْعِلْمِ مَا لَمْ يَأْتِكَ فَٱتَّبِعْنِىٓ أَهْدِكَ صِرَٰطًۭا سَوِيًّۭا ﴿٤٣﴾
O my father, indeed there has come to me of knowledge that which has not come to you, so follow me; I will guide you to an even path.
يَـٰٓأَبَتِ لَا تَعْبُدِ ٱلشَّيْطَـٰنَ ۖ إِنَّ ٱلشَّيْطَـٰنَ كَانَ لِلرَّحْمَـٰنِ عَصِيًّۭا ﴿٤٤﴾
O my father, do not worship Satan. Indeed Satan has ever been, to the Most Merciful, disobedient.
يَـٰٓأَبَتِ إِنِّىٓ أَخَافُ أَن يَمَسَّكَ عَذَابٌۭ مِّنَ ٱلرَّحْمَـٰنِ فَتَكُونَ لِلشَّيْطَـٰنِ وَلِيًّۭا ﴿٤٥﴾
O my father, indeed I fear that there will touch you a punishment from the Most Merciful so you would be to Satan a companion [in Hellfire]."
قَالَ أَرَاغِبٌ أَنتَ عَنْ ءَالِهَتِى يَـٰٓإِبْرَٰهِيمُ ۖ لَئِن لَّمْ تَنتَهِ لَأَرْجُمَنَّكَ ۖ وَٱهْجُرْنِى مَلِيًّۭا ﴿٤٦﴾
[His father] said, "Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time."
قَالَ سَلَـٰمٌ عَلَيْكَ ۖ سَأَسْتَغْفِرُ لَكَ رَبِّىٓ ۖ إِنَّهُۥ كَانَ بِى حَفِيًّۭا ﴿٤٧﴾
[Abraham] said, "Peace will be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me.
وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ ٱللَّهِ وَأَدْعُوا۟ رَبِّى عَسَىٰٓ أَلَّآ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّۭا ﴿٤٨﴾
And I will leave you and those you invoke other than Allah and will invoke my Lord. I expect that I will not be in invocation to my Lord unhappy."
فَلَمَّا ٱعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ وَهَبْنَا لَهُۥٓ إِسْحَـٰقَ وَيَعْقُوبَ ۖ وَكُلًّۭا جَعَلْنَا نَبِيًّۭا ﴿٤٩﴾
So when he had left them and those they worshipped other than Allah, We gave him Isaac and Jacob, and each [of them] We made a prophet.
وَوَهَبْنَا لَهُم مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّۭا ﴿٥٠﴾
And We gave them of Our mercy, and we made for them a reputation of high honor.
وَٱذْكُرْ فِى ٱلْكِتَـٰبِ مُوسَىٰٓ ۚ إِنَّهُۥ كَانَ مُخْلَصًۭا وَكَانَ رَسُولًۭا نَّبِيًّۭا ﴿٥١﴾
And mention in the Book, Moses. Indeed, he was chosen, and he was a messenger and a prophet.
وَنَـٰدَيْنَـٰهُ مِن جَانِبِ ٱلطُّورِ ٱلْأَيْمَنِ وَقَرَّبْنَـٰهُ نَجِيًّۭا ﴿٥٢﴾
And We called him from the side of the mount at [his] right and brought him near, confiding [to him].
وَوَهَبْنَا لَهُۥ مِن رَّحْمَتِنَآ أَخَاهُ هَـٰرُونَ نَبِيًّۭا ﴿٥٣﴾
And We gave him out of Our mercy his brother Aaron as a prophet.
وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِسْمَـٰعِيلَ ۚ إِنَّهُۥ كَانَ صَادِقَ ٱلْوَعْدِ وَكَانَ رَسُولًۭا نَّبِيًّۭا ﴿٥٤﴾
And mention in the Book, Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet.
وَكَانَ يَأْمُرُ أَهْلَهُۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرْضِيًّۭا ﴿٥٥﴾
And he used to enjoin on his people prayer and zakah and was to his Lord pleasing.
وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِدْرِيسَ ۚ إِنَّهُۥ كَانَ صِدِّيقًۭا نَّبِيًّۭا ﴿٥٦﴾
And mention in the Book, Idrees. Indeed, he was a man of truth and a prophet.
وَرَفَعْنَـٰهُ مَكَانًا عَلِيًّا ﴿٥٧﴾
And We raised him to a high station.
أُو۟لَـٰٓئِكَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ مِن ذُرِّيَّةِ ءَادَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍۢ وَمِن ذُرِّيَّةِ إِبْرَٰهِيمَ وَإِسْرَٰٓءِيلَ وَمِمَّنْ هَدَيْنَا وَٱجْتَبَيْنَآ ۚ إِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُ ٱلرَّحْمَـٰنِ خَرُّوا۟ سُجَّدًۭا وَبُكِيًّۭا ۩ ﴿٥٨﴾
Those were the ones upon whom Allah bestowed favor from among the prophets of the descendants of Adam and of those We carried [in the ship] with Noah, and of the descendants of Abraham and Israel, and of those whom We guided and chose. When the verses of the Most Merciful were recited to them, they fell in prostration and weeping.
۞ فَخَلَفَ مِنۢ بَعْدِهِمْ خَلْفٌ أَضَاعُوا۟ ٱلصَّلَوٰةَ وَٱتَّبَعُوا۟ ٱلشَّهَوَٰتِ ۖ فَسَوْفَ يَلْقَوْنَ غَيًّا ﴿٥٩﴾
But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil -
إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَـٰلِحًۭا فَأُو۟لَـٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ شَيْـًۭٔا ﴿٦٠﴾
Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all.
جَنَّـٰتِ عَدْنٍ ٱلَّتِى وَعَدَ ٱلرَّحْمَـٰنُ عِبَادَهُۥ بِٱلْغَيْبِ ۚ إِنَّهُۥ كَانَ وَعْدُهُۥ مَأْتِيًّۭا ﴿٦١﴾
[Therein are] gardens of perpetual residence which the Most Merciful has promised His servants in the unseen. Indeed, His promise has ever been coming.
لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَـٰمًۭا ۖ وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةًۭ وَعَشِيًّۭا ﴿٦٢﴾
They will not hear therein any ill speech - only [greetings of] peace - and they will have their provision therein, morning and afternoon.
تِلْكَ ٱلْجَنَّةُ ٱلَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيًّۭا ﴿٦٣﴾
That is Paradise, which We give as inheritance to those of Our servants who were fearing of Allah.
وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ ۖ لَهُۥ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَٰلِكَ ۚ وَمَا كَانَ رَبُّكَ نَسِيًّۭا ﴿٦٤﴾
[Gabriel said], "And we [angels] descend not except by the order of your Lord. To Him belongs that before us and that behind us and what is in between. And never is your Lord forgetful -
رَّبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا فَٱعْبُدْهُ وَٱصْطَبِرْ لِعِبَـٰدَتِهِۦ ۚ هَلْ تَعْلَمُ لَهُۥ سَمِيًّۭا ﴿٦٥﴾
Lord of the heavens and the earth and whatever is between them - so worship Him and have patience for His worship. Do you know of any similarity to Him?"
وَيَقُولُ ٱلْإِنسَـٰنُ أَءِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا ﴿٦٦﴾
And the disbeliever says, "When I have died, am I going to be brought forth alive?"
أَوَلَا يَذْكُرُ ٱلْإِنسَـٰنُ أَنَّا خَلَقْنَـٰهُ مِن قَبْلُ وَلَمْ يَكُ شَيْـًۭٔا ﴿٦٧﴾
Does man not remember that We created him before, while he was nothing?
فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَٱلشَّيَـٰطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّۭا ﴿٦٨﴾
So by your Lord, We will surely gather them and the devils; then We will bring them to be present around Hell upon their knees.
ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى ٱلرَّحْمَـٰنِ عِتِيًّۭا ﴿٦٩﴾
Then We will surely extract from every sect those of them who were worst against the Most Merciful in insolence.
ثُمَّ لَنَحْنُ أَعْلَمُ بِٱلَّذِينَ هُمْ أَوْلَىٰ بِهَا صِلِيًّۭا ﴿٧٠﴾
Then, surely it is We who are most knowing of those most worthy of burning therein.
وَإِن مِّنكُمْ إِلَّا وَارِدُهَا ۚ كَانَ عَلَىٰ رَبِّكَ حَتْمًۭا مَّقْضِيًّۭا ﴿٧١﴾
And there is none of you except he will come to it. This is upon your Lord an inevitability decreed.
ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟ وَّنَذَرُ ٱلظَّـٰلِمِينَ فِيهَا جِثِيًّۭا ﴿٧٢﴾
Then We will save those who feared Allah and leave the wrongdoers within it, on their knees.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُنَا بَيِّنَـٰتٍۢ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَىُّ ٱلْفَرِيقَيْنِ خَيْرٌۭ مَّقَامًۭا وَأَحْسَنُ نَدِيًّۭا ﴿٧٣﴾
And when Our verses are recited to them as clear evidences, those who disbelieve say to those who believe, "Which of [our] two parties is best in position and best in association?"
وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَحْسَنُ أَثَـٰثًۭا وَرِءْيًۭا ﴿٧٤﴾
And how many a generation have We destroyed before them who were better in possessions and [outward] appearance?
قُلْ مَن كَانَ فِى ٱلضَّلَـٰلَةِ فَلْيَمْدُدْ لَهُ ٱلرَّحْمَـٰنُ مَدًّا ۚ حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ إِمَّا ٱلْعَذَابَ وَإِمَّا ٱلسَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّۭ مَّكَانًۭا وَأَضْعَفُ جُندًۭا ﴿٧٥﴾
Say, "Whoever is in error - let the Most Merciful extend for him an extension [in wealth and time] until, when they see that which they were promised - either punishment [in this world] or the Hour [of resurrection] - they will come to know who is worst in position and weaker in soldiers."
وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهْتَدَوْا۟ هُدًۭى ۗ وَٱلْبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًۭا وَخَيْرٌۭ مَّرَدًّا ﴿٧٦﴾
And Allah increases those who were guided, in guidance, and the enduring good deeds are better to your Lord for reward and better for recourse.
أَفَرَءَيْتَ ٱلَّذِى كَفَرَ بِـَٔايَـٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالًۭا وَوَلَدًا ﴿٧٧﴾
Then, have you seen he who disbelieved in Our verses and said, "I will surely be given wealth and children [in the next life]?"
أَطَّلَعَ ٱلْغَيْبَ أَمِ ٱتَّخَذَ عِندَ ٱلرَّحْمَـٰنِ عَهْدًۭا ﴿٧٨﴾
Has he looked into the unseen, or has he taken from the Most Merciful a promise?
كَلَّا ۚ سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُۥ مِنَ ٱلْعَذَابِ مَدًّۭا ﴿٧٩﴾
No! We will record what he says and extend for him from the punishment extensively.
وَنَرِثُهُۥ مَا يَقُولُ وَيَأْتِينَا فَرْدًۭا ﴿٨٠﴾
And We will inherit him [in] what he mentions, and he will come to Us alone.
وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةًۭ لِّيَكُونُوا۟ لَهُمْ عِزًّۭا ﴿٨١﴾
And they have taken besides Allah [false] deities that they would be for them [a source of] honor.
كَلَّا ۚ سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا ﴿٨٢﴾
No! Those "gods" will deny their worship of them and will be against them opponents [on the Day of Judgement].
أَلَمْ تَرَ أَنَّآ أَرْسَلْنَا ٱلشَّيَـٰطِينَ عَلَى ٱلْكَـٰفِرِينَ تَؤُزُّهُمْ أَزًّۭا ﴿٨٣﴾
Do you not see that We have sent the devils upon the disbelievers, inciting them to [evil] with [constant] incitement?
فَلَا تَعْجَلْ عَلَيْهِمْ ۖ إِنَّمَا نَعُدُّ لَهُمْ عَدًّۭا ﴿٨٤﴾
So be not impatient over them. We only count out to them a [limited] number.
يَوْمَ نَحْشُرُ ٱلْمُتَّقِينَ إِلَى ٱلرَّحْمَـٰنِ وَفْدًۭا ﴿٨٥﴾
On the Day We will gather the righteous to the Most Merciful as a delegation
وَنَسُوقُ ٱلْمُجْرِمِينَ إِلَىٰ جَهَنَّمَ وِرْدًۭا ﴿٨٦﴾
And will drive the criminals to Hell in thirst
لَّا يَمْلِكُونَ ٱلشَّفَـٰعَةَ إِلَّا مَنِ ٱتَّخَذَ عِندَ ٱلرَّحْمَـٰنِ عَهْدًۭا ﴿٨٧﴾
None will have [power of] intercession except he who had taken from the Most Merciful a covenant.
وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَـٰنُ وَلَدًۭا ﴿٨٨﴾
And they say, "The Most Merciful has taken [for Himself] a son."
لَّقَدْ جِئْتُمْ شَيْـًٔا إِدًّۭا ﴿٨٩﴾
You have done an atrocious thing.
تَكَادُ ٱلسَّمَـٰوَٰتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ ٱلْأَرْضُ وَتَخِرُّ ٱلْجِبَالُ هَدًّا ﴿٩٠﴾
The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation
أَن دَعَوْا۟ لِلرَّحْمَـٰنِ وَلَدًۭا ﴿٩١﴾
That they attribute to the Most Merciful a son.
وَمَا يَنۢبَغِى لِلرَّحْمَـٰنِ أَن يَتَّخِذَ وَلَدًا ﴿٩٢﴾
And it is not appropriate for the Most Merciful that He should take a son.
إِن كُلُّ مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ إِلَّآ ءَاتِى ٱلرَّحْمَـٰنِ عَبْدًۭا ﴿٩٣﴾
There is no one in the heavens and earth but that he comes to the Most Merciful as a servant.
لَّقَدْ أَحْصَىٰهُمْ وَعَدَّهُمْ عَدًّۭا ﴿٩٤﴾
He has enumerated them and counted them a [full] counting.
وَكُلُّهُمْ ءَاتِيهِ يَوْمَ ٱلْقِيَـٰمَةِ فَرْدًا ﴿٩٥﴾
And all of them are coming to Him on the Day of Resurrection alone.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ سَيَجْعَلُ لَهُمُ ٱلرَّحْمَـٰنُ وُدًّۭا ﴿٩٦﴾
Indeed, those who have believed and done righteous deeds - the Most Merciful will appoint for them affection.
فَإِنَّمَا يَسَّرْنَـٰهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ ٱلْمُتَّقِينَ وَتُنذِرَ بِهِۦ قَوْمًۭا لُّدًّۭا ﴿٩٧﴾
So, [O Muhammad], We have only made Qur'an easy in the Arabic language that you may give good tidings thereby to the righteous and warn thereby a hostile people.
وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هَلْ تُحِسُّ مِنْهُم مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًۢا ﴿٩٨﴾
And how many have We destroyed before them of generations? Do you perceive of them anyone or hear from them a sound?