Surah Al-Hajj (الحج) is a Medinan surah of the Quran with 78 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 14 min readAnd so, the people who are referred to here are those who are characterized by confusion and hesitation, without intending to worship Allah, meaning to work continuously and renew what the Great God has commanded of obedience to Him {on the edge}, for they are unstable like one who is on the edge of a cliff or a mountain or something else, with no stability for them. They are like one who is on the edge of an army; if they see a gain, they pounce, and if they imagine fear, they flee. This is the meaning of His statement: {If good befalls him}, meaning from the worldly life, {he is content with it}, meaning because of it, and he becomes stable in his current state. {And if a trial befalls him}, meaning a test, even if it is small - as indicated by the feminine form - in his body or his livelihood, by which he is tested and his hidden nature is revealed to the people, {he turns away in his face}, due to his readiness to turn away because he is on the edge of a cliff, and so he falls from that edge of religion, a fall from which there is no return and no movement with it. For a human being is created to defend himself with every limb from his face, so it is not possible for him except after complete inability. The meaning is that he returns to the state he was in of disbelief or doubt, a return that is complete. This is in contrast to the one who is firmly rooted in faith, for if good fortune befalls him, he is grateful, and if misfortune befalls him, he praises and is patient. Every decree of Allah is good for him.
His testimony is feared, and therefore, the testimony of God over His creation is feared, {Say, 'What thing is greater in testimony?' Say, 'Allah'} [Al-An'am: 19]. And since God has complete encompassing knowledge and observation over all things, in reality, there is no witness but Him.
That they are separated from it while they are in the Fire, then returned to what they were, and this is more severe in punishment, with it being said to them: 'Return, humbled and submissive to its gloom,' {and taste the punishment of the burning}, meaning the punishment of intense burning.
They praise the outcome, and their actions are good just as their words are good. Thus, they enter the Paradise, which is the most noble abode with the best neighbor, and they are adorned with the most noble adornments, just as they were adorned in the world with the most noble ways. This is after they have attained the most noble remembrance in the world, in contrast to the state of the disbelievers who commit what leads them to be repeatedly returned to it, along with the evil remembrance they receive, as they rush towards the ephemeral like beasts, heedless of its transience, and turn away from the eternal, despite its nobility due to its absence. Having explained the state of both groups and included the description of the actions of the second group, which indicate the sincerity of their faith, the mention of the first group is repeated to illustrate what demonstrates the persistence of their disbelief and to emphasize the description of their punishment. So, He says: {Indeed, those who disbelieve}, meaning they have committed this vile act. Since the present tense may not necessarily imply a specific time, whether past or future, but rather indicates mere continuity, as in the saying, 'So-and-so gives and withholds,' He says, referring to the past: {and hinder} meaning they persist in hindering {from the path of Allah}, the Great Kingdom, by obstructing the routes to Mecca and saying to those who pass by, 'He is a sorcerer, a poet, or a soothsayer; do not listen to him, for he wants to turn you away from your religion.' Some of those who accepted Islam said, 'They would not leave me alone until I would hide in the lowest part of the crowd, fearing I might hear something of their talk.' They would harm those who had accepted Islam - among other actions. Perhaps the use of the present tense is an expression of mercy towards them, making it like a condition for disbelief, indicating
The pilgrimage to the sacred site, and from one spectacle to another, all gathered by the call, humbled by the majesty, fearful of the power, hoping for forgiveness. Then they disperse to their homelands and return to their dwellings, like those proceeding to the stations of the Resurrection, on the Day of Reckoning and Dispersion, dispersing to the abodes of bliss and hellfire. O you who believe that our friend Abraham, peace be upon him, called to pilgrimage and We answered him with Our power, honoring him, for God willed to make him a proof for those at a distance from them, and far from their homes, for those who were present at that time, and for those who were in the loins of their fathers, whether near or far. They believed that the Caller, by the blowing of the Trumpet, will be answered by all who are on the earth, whom We have preserved in body, or whom We have given power over the earth and torn apart until they became dust, and all that is between. For all this is easy for Us. And since man is inclined towards benefits and seeks the beauty of outcomes, He justified the pilgrimage by what it brings, permitting from His bounty what they intend from the affairs of livelihood. So He said: {to witness} that is, to attend fully {benefits for them}, not for the idols, both religious and worldly. For just as God made those sacred sites a means of erasing sins and attracting hearts, He made them a means of bringing benefits and the best of outcomes, free from poverty and destructive to hardship. And since benefits are not pleasing and fruitful except with piety, the bearer of piety, in remembrance, said: {and mention the name of God} that is, the name that encompasses all perfections, with takbir and other forms of remembrance, at the time of slaughter and other times, as a declaration.
The greatest thing that we are exhorted to and commanded to perform during Hajj is the collection of rituals and the sign of Hajj, and the term 'shaeerah' also refers to the sacrificial animal presented to the Sacred House. Al-Baghawi said: 'The origin of the term is from 'al-ishaar', which means to inform or make known that it is a sacrifice.' It may also be derived from 'ash-sha'r', as when the animal is injured, some of its hair is cut off or removed from the site of the injury, thus it is a form of removal. The magnification of these rituals is their approval, and their approval is better for the individual due to its indication of the piety of their heart. {For indeed,} the magnification of these rituals {is from} the beginning of {the piety of the hearts}, which are deserving of magnifying what is worthy of magnification. Thus, whoever magnifies them is pious. It has been established from the previous discussion that the omission of the phrase 'a part of the good' and 'whoever magnifies the sacred rites of Allah' is a cause of it being good for the individual, which is piety. The mention of it here indicates its intention there, and the omission here of the fact that magnification is good for the individual is indicated by its mention there. In each phrase, what is mentioned indicates what was omitted from the other, as previously discussed in {Indeed, there was a sign for you in the two groups} {Al-Imran: 13} in Surah Al-Imran, which is referred to as 'al-ihtibak'. My interpretation of 'shaeerah' as mentioned, with the general command, is permissible and may involve the repetition of the pronoun as a form of emphasis. The phrase {for you therein} means 'the sacrificial animals or the cattle presented, or in general, {benefits} such as milk, offspring, and mounts, etc.'
And Abu 'Amr and Ya'qub without an 'alif', and in the recitation of the others, there is an exaggeration by bringing out the verb in the form of 'mughalabah' (overpowering), as if he said: 'Give them the good news that Allah will ward off from them.' But He, the Exalted, has made the attributes apparent so that it may be understood that they are the basis of the rulings and the expression. Thus, He expressed it with the past tense verb as an encouragement, meaning for everyone who applies this description externally, there is something that is warded off from him. Then, He explained that by saying: {Indeed, Allah} - the One who has the attributes of perfection - {does not love} - meaning, He does not honor as the one who loves does - {every disloyal person} who withholds from His servants the means to reach His House, which is equally accessible to both the one who stays in it and the one who goes out. {Who is ungrateful} for His blessings by drawing near to other than Him. So, He performs noble deeds in a manner that has no inherent meaning, which is not validated by the remembrance of Allah alone, nor is it made beautiful by doing good. And He brought the two attributes in the form of exaggeration because the deficiencies of humans cannot be done without exaggeration, for he betrays himself by his determination first, and his action second, and others among creation third. Similarly, he betrays himself and his Lord, the Glorified. And so on with ingratitude and other things. Since betrayal is the source of deficiencies, the exaggeration in it is more.
And since it is as if it were said: How can there be a defense, and with whom?
And as for the head, nothing harms in comparison to the blindness of insight. Since the Almighty has stated that the one who is astray and leads others astray will be humiliated in this world, and He has stated that He will ward off and support those who believe, and presented the evident proof for this to those whose understanding is dull and bound by delusion, by citing the example of the unjust towns that were destroyed, and concluded with a declaration of their denial of the obvious signs, He says, with compassion and amazement at {and among the people there is he who disputes} and explains their blindness: {and they hasten you} - it is also possible, and this is a better interpretation, that this phrase is a description of the subject of {they proceed}, which is something He denies them due to {the punishment} with which He threatens them in mockery and denial, {and} the fact is that {God will not fail} - the One who has no equal - {in His promise}, so it is inevitable that it will occur, but what seems long to them is short to Him. The fulfillment of the promise may be hastened or delayed after the warning until a certain day, or less, or more, because His decree has already been determined and will only occur at the time that He wills to reveal to His servants. {And indeed, a day with your Lord} - the One who has been gracious to you by delaying - {is like} one {thousand years} of your reckoning.
And Allah, who has complete authority, is All-Knowing, negating any resemblance, and All-Wise in presenting speech in a manner that does not affect it, in the view of one who has even the slightest discernment, as has been mentioned previously in the Surah and will come in the discussion of argumentation.
As the Prophet, may God's peace and blessings be upon him, said in a hadith narrated by the two Sheikhs on the authority of Abu Hurairah, may God be pleased with him, 'Whoever sees me in a dream has indeed seen me, for Satan cannot impersonate me.' God, the Exalted, has taken it upon Himself to preserve the noble Quran, protecting it with the guardianship of the heavens and other means, as stated in {Indeed, it is We who sent down the Quran and indeed, We will be its guardian} and {Except him whom He approves of as a messenger, for He sends forth before him and behind him observers, so that He may know that they have conveyed the messages of their Lord}. Since they were numerous and powerful, it was as if someone asked, 'How can they be overcome?' In response to this, it was said: {The sovereignty that day} - that is, the day when this will happen, whether in the Hereafter or in this world - {belongs to God}, the One who encompasses all attributes of perfection and is unique in His manifest name, such that His will is carried out without the causes that you are familiar with. And since it was as if someone asked, 'What does it mean that He is specifically associated with this day, when all days belong to Him?' it was said: {He will judge between them} - that is, between the believers and the disbelievers - with a decisive command, in which there is no visible or hidden judgment other than His, as you see it now. Rather, the matter will proceed according to the most perfect principles of justice, and it is for this reason that the cause of justice is manifest from Him, as He explains it in detail, beginning with the manifestation of His uniqueness in judgment, honoring those who were humbled by their humiliation in both this world and the Hereafter.
And since provision is not complete except with the goodness of the abode, and that is among the best
This preservation is among the pleasing actions, as previously mentioned in Al-Fatihah, that the Most Merciful's mercy is specifically for what is pleasing to the Divine. This was also previously discussed in Al-Baqarah. After Allah, the Exalted, mentioned several fundamental aspects of the religion and followed them with assistance for His allies against the transgressors, and concluded with what happens after death for the migrants, as an encouragement to shun the disbelievers, He identified Himself with perfect knowledge and comprehensive power. He illustrated this with various examples of His authority in creating the heavens and the earth, and He concluded it by indicating that all of this is for the benefit of humans as a blessing from Him. Then, He followed this with something even greater, a blessing upon them, saying: {And He} - meaning, and He alone - {is the One who gave you life}, meaning, after you were inanimate, and after you were brought into existence from non-existence, when you were nothing. This is an independent blessing from Him to you, which necessitates gratitude for the previously mentioned worldly benefits, so that your lives may continue, first and foremost, and for the religious benefits, so that you may benefit from eternal life, secondly. {Then He will cause you to die}, so that death may serve as a warning to those among you with insight, and a deterrent from the blameworthy characteristics you have become accustomed to. {Then He will give you life}, so that you may be prepared for the judgment and the manifestation of justice in the reward. And since He knows that everything in existence, in terms of substance and attribute, is a blessing upon
Among them and others, from all creatures, animals and otherwise. Since man is prone to forgetfulness and does not preserve matters except through writing, He addressed him in a manner he could understand, along with the remarkable power it entails, saying: {إن ذلك} - that great matter {في كتاب} - a book in which everything is written, with its judgment predetermined before its occurrence, and its reward recorded. Given that collecting all of this in a book is, relatively speaking, a difficult task for humans, He followed it with a description of its ease with Him, saying: {إن ذلك} - the knowledge of that great matter without a book, and its collection in a book before and after its existence {على الله} - the One whose greatness has no bounds, alone {يسير}. Since He, the Sublime, informed that doubt will continue to be a circumstance for them - due to the insinuations of Satan in their hearts, which are susceptible to it because of the disease and corruption within them, until the Hour arrives - and subsequently mentioned the detailed judgment and the superior, preferred decrees, until He concluded that He alone is the Judge at the Hour, warning of the perfection of His knowledge and the extent of His power. He expressed amazement at those who do not benefit from advice, nor do they fulfill their obligations, yet they attempt the impossible, sympathizing with {ولا يزال}: {ويعبدون} - they worship, in a manner of renewal and continuity, {من دون الله} - that which is of a lower rank than the One for whom all evidence points to His encompassing all attributes of perfection and being free from the impurities of imperfection {ما لم ينزل به سلطاناً}
Nothing exists except in accordance with the apparent and manifest justice that is evident to all, and no one should turn to anything else. The One who possesses this attribute has the right to legislate as He wills, abrogate any legislation as He wills, and judge according to His will.
The worship of {ربكم} who has bestowed upon you every worldly and religious blessing. After mentioning the general worship, it is followed by what may be more general than the image it has depicted, and it may be without intention. So, He said: {وافعلوا الخير}, meaning all of it, from the acts of drawing near, such as maintaining ties of kinship and visiting the sick, and the like, from the lofty moral character, with intention and without intention, until it becomes a habit for you, making its performance easy for you for the sake of Allah. This is similar to the statement: 'Cry, and if you do not cry, then pretend to cry.' Abu Hayyan said: 'He began with the specific and then the more general.' {لعلكم تفلحون} means so that your state may be like that of one who hopes for success, which is achieving the desired goal. Ibn Al-Qatta' said: 'The man was successful: he attained the bliss of the Hereafter,' and 'falaha' is also a dialectical expression. In Al-'Ubab and Al-Mu'jam Al-Kabir, 'al-falh' and 'al-falah' mean 'victory' and 'permanence.' In the Quran, it is stated: {قد أفلح المؤمنون} [Al-Mu'minun: 1], meaning they attained permanent permanence. In a Hadith, it is said: 'The man was successful: he was granted.' It is said to everyone who attains goodness: 'muflih.' Since jihad is the foundation of worship, and it is, in its true sense, fighting the disbelievers, it is also applicable to every command of good and prohibition of evil, with wealth, with the self, with words, with actions, with the sword, and other than it, and every effort in refining
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يَـٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ ٱلسَّاعَةِ شَىْءٌ عَظِيمٌۭ ﴿١﴾
O mankind, fear your Lord. Indeed, the convulsion of the [final] Hour is a terrible thing.
يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّآ أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى ٱلنَّاسَ سُكَـٰرَىٰ وَمَا هُم بِسُكَـٰرَىٰ وَلَـٰكِنَّ عَذَابَ ٱللَّهِ شَدِيدٌۭ ﴿٢﴾
On the Day you see it every nursing mother will be distracted from that [child] she was nursing, and every pregnant woman will abort her pregnancy, and you will see the people [appearing] intoxicated while they are not intoxicated; but the punishment of Allah is severe.
وَمِنَ ٱلنَّاسِ مَن يُجَـٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍۢ وَيَتَّبِعُ كُلَّ شَيْطَـٰنٍۢ مَّرِيدٍۢ ﴿٣﴾
And of the people is he who disputes about Allah without knowledge and follows every rebellious devil.
كُتِبَ عَلَيْهِ أَنَّهُۥ مَن تَوَلَّاهُ فَأَنَّهُۥ يُضِلُّهُۥ وَيَهْدِيهِ إِلَىٰ عَذَابِ ٱلسَّعِيرِ ﴿٤﴾
It has been decreed for every devil that whoever turns to him - he will misguide him and will lead him to the punishment of the Blaze.
يَـٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى رَيْبٍۢ مِّنَ ٱلْبَعْثِ فَإِنَّا خَلَقْنَـٰكُم مِّن تُرَابٍۢ ثُمَّ مِن نُّطْفَةٍۢ ثُمَّ مِنْ عَلَقَةٍۢ ثُمَّ مِن مُّضْغَةٍۢ مُّخَلَّقَةٍۢ وَغَيْرِ مُخَلَّقَةٍۢ لِّنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِى ٱلْأَرْحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى ثُمَّ نُخْرِجُكُمْ طِفْلًۭا ثُمَّ لِتَبْلُغُوٓا۟ أَشُدَّكُمْ ۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَيْلَا يَعْلَمَ مِنۢ بَعْدِ عِلْمٍۢ شَيْـًۭٔا ۚ وَتَرَى ٱلْأَرْضَ هَامِدَةًۭ فَإِذَآ أَنزَلْنَا عَلَيْهَا ٱلْمَآءَ ٱهْتَزَّتْ وَرَبَتْ وَأَنۢبَتَتْ مِن كُلِّ زَوْجٍۭ بَهِيجٍۢ ﴿٥﴾
O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed - that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind.
ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّهُۥ يُحْىِ ٱلْمَوْتَىٰ وَأَنَّهُۥ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ ﴿٦﴾
That is because Allah is the Truth and because He gives life to the dead and because He is over all things competent
وَأَنَّ ٱلسَّاعَةَ ءَاتِيَةٌۭ لَّا رَيْبَ فِيهَا وَأَنَّ ٱللَّهَ يَبْعَثُ مَن فِى ٱلْقُبُورِ ﴿٧﴾
And [that they may know] that the Hour is coming - no doubt about it - and that Allah will resurrect those in the graves.
وَمِنَ ٱلنَّاسِ مَن يُجَـٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍۢ وَلَا هُدًۭى وَلَا كِتَـٰبٍۢ مُّنِيرٍۢ ﴿٨﴾
And of the people is he who disputes about Allah without knowledge or guidance or an enlightening book [from Him],
ثَانِىَ عِطْفِهِۦ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ ۖ لَهُۥ فِى ٱلدُّنْيَا خِزْىٌۭ ۖ وَنُذِيقُهُۥ يَوْمَ ٱلْقِيَـٰمَةِ عَذَابَ ٱلْحَرِيقِ ﴿٩﴾
Twisting his neck [in arrogance] to mislead [people] from the way of Allah. For him in the world is disgrace, and We will make him taste on the Day of Resurrection the punishment of the Burning Fire [while it is said],
ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّـٰمٍۢ لِّلْعَبِيدِ ﴿١٠﴾
"That is for what your hands have put forth and because Allah is not ever unjust to [His] servants."
وَمِنَ ٱلنَّاسِ مَن يَعْبُدُ ٱللَّهَ عَلَىٰ حَرْفٍۢ ۖ فَإِنْ أَصَابَهُۥ خَيْرٌ ٱطْمَأَنَّ بِهِۦ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ ٱنقَلَبَ عَلَىٰ وَجْهِهِۦ خَسِرَ ٱلدُّنْيَا وَٱلْـَٔاخِرَةَ ۚ ذَٰلِكَ هُوَ ٱلْخُسْرَانُ ٱلْمُبِينُ ﴿١١﴾
And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss.
يَدْعُوا۟ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُۥ وَمَا لَا يَنفَعُهُۥ ۚ ذَٰلِكَ هُوَ ٱلضَّلَـٰلُ ٱلْبَعِيدُ ﴿١٢﴾
He invokes instead of Allah that which neither harms him nor benefits him. That is what is the extreme error.
يَدْعُوا۟ لَمَن ضَرُّهُۥٓ أَقْرَبُ مِن نَّفْعِهِۦ ۚ لَبِئْسَ ٱلْمَوْلَىٰ وَلَبِئْسَ ٱلْعَشِيرُ ﴿١٣﴾
He invokes one whose harm is closer than his benefit - how wretched the protector and how wretched the associate.
إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۚ إِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ ﴿١٤﴾
Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. Indeed, Allah does what He intends.
مَن كَانَ يَظُنُّ أَن لَّن يَنصُرَهُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى ٱلسَّمَآءِ ثُمَّ لْيَقْطَعْ فَلْيَنظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُۥ مَا يَغِيظُ ﴿١٥﴾
Whoever should think that Allah will not support [Prophet Muhammad] in this world and the Hereafter - let him extend a rope to the ceiling, then cut off [his breath], and let him see: will his effort remove that which enrages [him]?
وَكَذَٰلِكَ أَنزَلْنَـٰهُ ءَايَـٰتٍۭ بَيِّنَـٰتٍۢ وَأَنَّ ٱللَّهَ يَهْدِى مَن يُرِيدُ ﴿١٦﴾
And thus have We sent the Qur'an down as verses of clear evidence and because Allah guides whom He intends.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلصَّـٰبِـِٔينَ وَٱلنَّصَـٰرَىٰ وَٱلْمَجُوسَ وَٱلَّذِينَ أَشْرَكُوٓا۟ إِنَّ ٱللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍۢ شَهِيدٌ ﴿١٧﴾
Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah - Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يَسْجُدُ لَهُۥ مَن فِى ٱلسَّمَـٰوَٰتِ وَمَن فِى ٱلْأَرْضِ وَٱلشَّمْسُ وَٱلْقَمَرُ وَٱلنُّجُومُ وَٱلْجِبَالُ وَٱلشَّجَرُ وَٱلدَّوَآبُّ وَكَثِيرٌۭ مِّنَ ٱلنَّاسِ ۖ وَكَثِيرٌ حَقَّ عَلَيْهِ ٱلْعَذَابُ ۗ وَمَن يُهِنِ ٱللَّهُ فَمَا لَهُۥ مِن مُّكْرِمٍ ۚ إِنَّ ٱللَّهَ يَفْعَلُ مَا يَشَآءُ ۩ ﴿١٨﴾
Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the punishment has been justified. And he whom Allah humiliates - for him there is no bestower of honor. Indeed, Allah does what He wills.
۞ هَـٰذَانِ خَصْمَانِ ٱخْتَصَمُوا۟ فِى رَبِّهِمْ ۖ فَٱلَّذِينَ كَفَرُوا۟ قُطِّعَتْ لَهُمْ ثِيَابٌۭ مِّن نَّارٍۢ يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ ٱلْحَمِيمُ ﴿١٩﴾
These are two adversaries who have disputed over their Lord. But those who disbelieved will have cut out for them garments of fire. Poured upon their heads will be scalding water
يُصْهَرُ بِهِۦ مَا فِى بُطُونِهِمْ وَٱلْجُلُودُ ﴿٢٠﴾
By which is melted that within their bellies and [their] skins.
وَلَهُم مَّقَـٰمِعُ مِنْ حَدِيدٍۢ ﴿٢١﴾
And for [striking] them are maces of iron.
كُلَّمَآ أَرَادُوٓا۟ أَن يَخْرُجُوا۟ مِنْهَا مِنْ غَمٍّ أُعِيدُوا۟ فِيهَا وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ ﴿٢٢﴾
Every time they want to get out of Hellfire from anguish, they will be returned to it, and [it will be said], "Taste the punishment of the Burning Fire!"
إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍۢ وَلُؤْلُؤًۭا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌۭ ﴿٢٣﴾
Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. They will be adorned therein with bracelets of gold and pearl, and their garments therein will be silk.
وَهُدُوٓا۟ إِلَى ٱلطَّيِّبِ مِنَ ٱلْقَوْلِ وَهُدُوٓا۟ إِلَىٰ صِرَٰطِ ٱلْحَمِيدِ ﴿٢٤﴾
And they had been guided [in worldly life] to good speech, and they were guided to the path of the Praiseworthy.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَٱلْمَسْجِدِ ٱلْحَرَامِ ٱلَّذِى جَعَلْنَـٰهُ لِلنَّاسِ سَوَآءً ٱلْعَـٰكِفُ فِيهِ وَٱلْبَادِ ۚ وَمَن يُرِدْ فِيهِ بِإِلْحَادٍۭ بِظُلْمٍۢ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍۢ ﴿٢٥﴾
Indeed, those who have disbelieved and avert [people] from the way of Allah and [from] al-Masjid al-Haram, which We made for the people - equal are the resident therein and one from outside; and [also] whoever intends [a deed] therein of deviation [in religion] or wrongdoing - We will make him taste of a painful punishment.
وَإِذْ بَوَّأْنَا لِإِبْرَٰهِيمَ مَكَانَ ٱلْبَيْتِ أَن لَّا تُشْرِكْ بِى شَيْـًۭٔا وَطَهِّرْ بَيْتِىَ لِلطَّآئِفِينَ وَٱلْقَآئِمِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ ﴿٢٦﴾
And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], "Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate.
وَأَذِّن فِى ٱلنَّاسِ بِٱلْحَجِّ يَأْتُوكَ رِجَالًۭا وَعَلَىٰ كُلِّ ضَامِرٍۢ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍۢ ﴿٢٧﴾
And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass -
لِّيَشْهَدُوا۟ مَنَـٰفِعَ لَهُمْ وَيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ فِىٓ أَيَّامٍۢ مَّعْلُومَـٰتٍ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَـٰمِ ۖ فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْبَآئِسَ ٱلْفَقِيرَ ﴿٢٨﴾
That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor.
ثُمَّ لْيَقْضُوا۟ تَفَثَهُمْ وَلْيُوفُوا۟ نُذُورَهُمْ وَلْيَطَّوَّفُوا۟ بِٱلْبَيْتِ ٱلْعَتِيقِ ﴿٢٩﴾
Then let them end their untidiness and fulfill their vows and perform Tawaf around the ancient House."
ذَٰلِكَ وَمَن يُعَظِّمْ حُرُمَـٰتِ ٱللَّهِ فَهُوَ خَيْرٌۭ لَّهُۥ عِندَ رَبِّهِۦ ۗ وَأُحِلَّتْ لَكُمُ ٱلْأَنْعَـٰمُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ ۖ فَٱجْتَنِبُوا۟ ٱلرِّجْسَ مِنَ ٱلْأَوْثَـٰنِ وَٱجْتَنِبُوا۟ قَوْلَ ٱلزُّورِ ﴿٣٠﴾
That [has been commanded], and whoever honors the sacred ordinances of Allah - it is best for him in the sight of his Lord. And permitted to you are the grazing livestock, except what is recited to you. So avoid the uncleanliness of idols and avoid false statement,
حُنَفَآءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِۦ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخْطَفُهُ ٱلطَّيْرُ أَوْ تَهْوِى بِهِ ٱلرِّيحُ فِى مَكَانٍۢ سَحِيقٍۢ ﴿٣١﴾
Inclining [only] to Allah, not associating [anything] with Him. And he who associates with Allah - it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place.
ذَٰلِكَ وَمَن يُعَظِّمْ شَعَـٰٓئِرَ ٱللَّهِ فَإِنَّهَا مِن تَقْوَى ٱلْقُلُوبِ ﴿٣٢﴾
That [is so]. And whoever honors the symbols of Allah - indeed, it is from the piety of hearts.
لَكُمْ فِيهَا مَنَـٰفِعُ إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى ثُمَّ مَحِلُّهَآ إِلَى ٱلْبَيْتِ ٱلْعَتِيقِ ﴿٣٣﴾
For you the animals marked for sacrifice are benefits for a specified term; then their place of sacrifice is at the ancient House.
وَلِكُلِّ أُمَّةٍۢ جَعَلْنَا مَنسَكًۭا لِّيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَـٰمِ ۗ فَإِلَـٰهُكُمْ إِلَـٰهٌۭ وَٰحِدٌۭ فَلَهُۥٓ أَسْلِمُوا۟ ۗ وَبَشِّرِ ٱلْمُخْبِتِينَ ﴿٣٤﴾
And for all religion We have appointed a rite [of sacrifice] that they may mention the name of Allah over what He has provided for them of [sacrificial] animals. For your god is one God, so to Him submit. And, [O Muhammad], give good tidings to the humble [before their Lord]
ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتْ قُلُوبُهُمْ وَٱلصَّـٰبِرِينَ عَلَىٰ مَآ أَصَابَهُمْ وَٱلْمُقِيمِى ٱلصَّلَوٰةِ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ ﴿٣٥﴾
Who, when Allah is mentioned, their hearts are fearful, and [to] the patient over what has afflicted them, and the establishers of prayer and those who spend from what We have provided them.
وَٱلْبُدْنَ جَعَلْنَـٰهَا لَكُم مِّن شَعَـٰٓئِرِ ٱللَّهِ لَكُمْ فِيهَا خَيْرٌۭ ۖ فَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهَا صَوَآفَّ ۖ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْقَانِعَ وَٱلْمُعْتَرَّ ۚ كَذَٰلِكَ سَخَّرْنَـٰهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ ﴿٣٦﴾
And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good. So mention the name of Allah upon them when lined up [for sacrifice]; and when they are [lifeless] on their sides, then eat from them and feed the needy and the beggar. Thus have We subjected them to you that you may be grateful.
لَن يَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَآؤُهَا وَلَـٰكِن يَنَالُهُ ٱلتَّقْوَىٰ مِنكُمْ ۚ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمْ ۗ وَبَشِّرِ ٱلْمُحْسِنِينَ ﴿٣٧﴾
Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you. Thus have We subjected them to you that you may glorify Allah for that [to] which He has guided you; and give good tidings to the doers of good.
۞ إِنَّ ٱللَّهَ يُدَٰفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓا۟ ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍۢ كَفُورٍ ﴿٣٨﴾
Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful.
أُذِنَ لِلَّذِينَ يُقَـٰتَلُونَ بِأَنَّهُمْ ظُلِمُوا۟ ۚ وَإِنَّ ٱللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ ﴿٣٩﴾
Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.
ٱلَّذِينَ أُخْرِجُوا۟ مِن دِيَـٰرِهِم بِغَيْرِ حَقٍّ إِلَّآ أَن يَقُولُوا۟ رَبُّنَا ٱللَّهُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍۢ لَّهُدِّمَتْ صَوَٰمِعُ وَبِيَعٌۭ وَصَلَوَٰتٌۭ وَمَسَـٰجِدُ يُذْكَرُ فِيهَا ٱسْمُ ٱللَّهِ كَثِيرًۭا ۗ وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُۥٓ ۗ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ ﴿٤٠﴾
[They are] those who have been evicted from their homes without right - only because they say, "Our Lord is Allah." And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.
ٱلَّذِينَ إِن مَّكَّنَّـٰهُمْ فِى ٱلْأَرْضِ أَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ وَأَمَرُوا۟ بِٱلْمَعْرُوفِ وَنَهَوْا۟ عَنِ ٱلْمُنكَرِ ۗ وَلِلَّهِ عَـٰقِبَةُ ٱلْأُمُورِ ﴿٤١﴾
[And they are] those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters.
وَإِن يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍۢ وَعَادٌۭ وَثَمُودُ ﴿٤٢﴾
And if they deny you, [O Muhammad] - so, before them, did the people of Noah and 'Aad and Thamud deny [their prophets],
وَقَوْمُ إِبْرَٰهِيمَ وَقَوْمُ لُوطٍۢ ﴿٤٣﴾
And the people of Abraham and the people of Lot
وَأَصْحَـٰبُ مَدْيَنَ ۖ وَكُذِّبَ مُوسَىٰ فَأَمْلَيْتُ لِلْكَـٰفِرِينَ ثُمَّ أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ نَكِيرِ ﴿٤٤﴾
And the inhabitants of Madyan. And Moses was denied, so I prolonged enjoyment for the disbelievers; then I seized them, and how [terrible] was My reproach.
فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـٰهَا وَهِىَ ظَالِمَةٌۭ فَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَبِئْرٍۢ مُّعَطَّلَةٍۢ وَقَصْرٍۢ مَّشِيدٍ ﴿٤٥﴾
And how many a city did We destroy while it was committing wrong - so it is [now] fallen into ruin - and [how many] an abandoned well and [how many] a lofty palace.
أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌۭ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌۭ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى ٱلْأَبْصَـٰرُ وَلَـٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ ﴿٤٦﴾
So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts.
وَيَسْتَعْجِلُونَكَ بِٱلْعَذَابِ وَلَن يُخْلِفَ ٱللَّهُ وَعْدَهُۥ ۚ وَإِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍۢ مِّمَّا تَعُدُّونَ ﴿٤٧﴾
And they urge you to hasten the punishment. But Allah will never fail in His promise. And indeed, a day with your Lord is like a thousand years of those which you count.
وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَالِمَةٌۭ ثُمَّ أَخَذْتُهَا وَإِلَىَّ ٱلْمَصِيرُ ﴿٤٨﴾
And for how many a city did I prolong enjoyment while it was committing wrong. Then I seized it, and to Me is the [final] destination.
قُلْ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَآ أَنَا۠ لَكُمْ نَذِيرٌۭ مُّبِينٌۭ ﴿٤٩﴾
Say, "O people, I am only to you a clear warner."
فَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَهُم مَّغْفِرَةٌۭ وَرِزْقٌۭ كَرِيمٌۭ ﴿٥٠﴾
And those who have believed and done righteous deeds - for them is forgiveness and noble provision.
وَٱلَّذِينَ سَعَوْا۟ فِىٓ ءَايَـٰتِنَا مُعَـٰجِزِينَ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَحِيمِ ﴿٥١﴾
But the ones who strove against Our verses, [seeking] to cause failure - those are the companions of Hellfire.
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍۢ وَلَا نَبِىٍّ إِلَّآ إِذَا تَمَنَّىٰٓ أَلْقَى ٱلشَّيْطَـٰنُ فِىٓ أُمْنِيَّتِهِۦ فَيَنسَخُ ٱللَّهُ مَا يُلْقِى ٱلشَّيْطَـٰنُ ثُمَّ يُحْكِمُ ٱللَّهُ ءَايَـٰتِهِۦ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌۭ ﴿٥٢﴾
And We did not send before you any messenger or prophet except that when he spoke [or recited], Satan threw into it [some misunderstanding]. But Allah abolishes that which Satan throws in; then Allah makes precise His verses. And Allah is Knowing and Wise.
لِّيَجْعَلَ مَا يُلْقِى ٱلشَّيْطَـٰنُ فِتْنَةًۭ لِّلَّذِينَ فِى قُلُوبِهِم مَّرَضٌۭ وَٱلْقَاسِيَةِ قُلُوبُهُمْ ۗ وَإِنَّ ٱلظَّـٰلِمِينَ لَفِى شِقَاقٍۭ بَعِيدٍۢ ﴿٥٣﴾
[That is] so He may make what Satan throws in a trial for those within whose hearts is disease and those hard of heart. And indeed, the wrongdoers are in extreme dissension.
وَلِيَعْلَمَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّكَ فَيُؤْمِنُوا۟ بِهِۦ فَتُخْبِتَ لَهُۥ قُلُوبُهُمْ ۗ وَإِنَّ ٱللَّهَ لَهَادِ ٱلَّذِينَ ءَامَنُوٓا۟ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ ﴿٥٤﴾
And so those who were given knowledge may know that it is the truth from your Lord and [therefore] believe in it, and their hearts humbly submit to it. And indeed is Allah the Guide of those who have believed to a straight path.
وَلَا يَزَالُ ٱلَّذِينَ كَفَرُوا۟ فِى مِرْيَةٍۢ مِّنْهُ حَتَّىٰ تَأْتِيَهُمُ ٱلسَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ ﴿٥٥﴾
But those who disbelieve will not cease to be in doubt of it until the Hour comes upon them unexpectedly or there comes to them the punishment of a barren Day.
ٱلْمُلْكُ يَوْمَئِذٍۢ لِّلَّهِ يَحْكُمُ بَيْنَهُمْ ۚ فَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فِى جَنَّـٰتِ ٱلنَّعِيمِ ﴿٥٦﴾
[All] sovereignty that Day is for Allah; He will judge between them. So they who believed and did righteous deeds will be in the Gardens of Pleasure.
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَـٰتِنَا فَأُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌۭ مُّهِينٌۭ ﴿٥٧﴾
And they who disbelieved and denied Our signs - for those there will be a humiliating punishment.
وَٱلَّذِينَ هَاجَرُوا۟ فِى سَبِيلِ ٱللَّهِ ثُمَّ قُتِلُوٓا۟ أَوْ مَاتُوا۟ لَيَرْزُقَنَّهُمُ ٱللَّهُ رِزْقًا حَسَنًۭا ۚ وَإِنَّ ٱللَّهَ لَهُوَ خَيْرُ ٱلرَّٰزِقِينَ ﴿٥٨﴾
And those who emigrated for the cause of Allah and then were killed or died - Allah will surely provide for them a good provision. And indeed, it is Allah who is the best of providers.
لَيُدْخِلَنَّهُم مُّدْخَلًۭا يَرْضَوْنَهُۥ ۗ وَإِنَّ ٱللَّهَ لَعَلِيمٌ حَلِيمٌۭ ﴿٥٩﴾
He will surely cause them to enter an entrance with which they will be pleased, and indeed, Allah is Knowing and Forbearing.
۞ ذَٰلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِۦ ثُمَّ بُغِىَ عَلَيْهِ لَيَنصُرَنَّهُ ٱللَّهُ ۗ إِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورٌۭ ﴿٦٠﴾
That [is so]. And whoever responds [to injustice] with the equivalent of that with which he was harmed and then is tyrannized - Allah will surely aid him. Indeed, Allah is Pardoning and Forgiving.
ذَٰلِكَ بِأَنَّ ٱللَّهَ يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَأَنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌۭ ﴿٦١﴾
That is because Allah causes the night to enter the day and causes the day to enter the night and because Allah is Hearing and Seeing.
ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِۦ هُوَ ٱلْبَـٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلْعَلِىُّ ٱلْكَبِيرُ ﴿٦٢﴾
That is because Allah is the Truth, and that which they call upon other than Him is falsehood, and because Allah is the Most High, the Grand.
أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَتُصْبِحُ ٱلْأَرْضُ مُخْضَرَّةً ۗ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌۭ ﴿٦٣﴾
Do you not see that Allah has sent down rain from the sky and the earth becomes green? Indeed, Allah is Subtle and Acquainted.
لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَإِنَّ ٱللَّهَ لَهُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ ﴿٦٤﴾
To Him belongs what is in the heavens and what is on the earth. And indeed, Allah is the Free of need, the Praiseworthy.
أَلَمْ تَرَ أَنَّ ٱللَّهَ سَخَّرَ لَكُم مَّا فِى ٱلْأَرْضِ وَٱلْفُلْكَ تَجْرِى فِى ٱلْبَحْرِ بِأَمْرِهِۦ وَيُمْسِكُ ٱلسَّمَآءَ أَن تَقَعَ عَلَى ٱلْأَرْضِ إِلَّا بِإِذْنِهِۦٓ ۗ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٌۭ رَّحِيمٌۭ ﴿٦٥﴾
Do you not see that Allah has subjected to you whatever is on the earth and the ships which run through the sea by His command? And He restrains the sky from falling upon the earth, unless by His permission. Indeed Allah, to the people, is Kind and Merciful.
وَهُوَ ٱلَّذِىٓ أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۗ إِنَّ ٱلْإِنسَـٰنَ لَكَفُورٌۭ ﴿٦٦﴾
And He is the one who gave you life; then He causes you to die and then will [again] give you life. Indeed, mankind is ungrateful.
لِّكُلِّ أُمَّةٍۢ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ ۖ فَلَا يُنَـٰزِعُنَّكَ فِى ٱلْأَمْرِ ۚ وَٱدْعُ إِلَىٰ رَبِّكَ ۖ إِنَّكَ لَعَلَىٰ هُدًۭى مُّسْتَقِيمٍۢ ﴿٦٧﴾
For every religion We have appointed rites which they perform. So, [O Muhammad], let the disbelievers not contend with you over the matter but invite them to your Lord. Indeed, you are upon straight guidance.
وَإِن جَـٰدَلُوكَ فَقُلِ ٱللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ ﴿٦٨﴾
And if they dispute with you, then say, "Allah is most knowing of what you do.
ٱللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ ٱلْقِيَـٰمَةِ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ﴿٦٩﴾
Allah will judge between you on the Day of Resurrection concerning that over which you used to differ."
أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَآءِ وَٱلْأَرْضِ ۗ إِنَّ ذَٰلِكَ فِى كِتَـٰبٍ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌۭ ﴿٧٠﴾
Do you not know that Allah knows what is in the heaven and earth? Indeed, that is in a Record. Indeed that, for Allah, is easy.
وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَـٰنًۭا وَمَا لَيْسَ لَهُم بِهِۦ عِلْمٌۭ ۗ وَمَا لِلظَّـٰلِمِينَ مِن نَّصِيرٍۢ ﴿٧١﴾
And they worship besides Allah that for which He has not sent down authority and that of which they have no knowledge. And there will not be for the wrongdoers any helper.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُنَا بَيِّنَـٰتٍۢ تَعْرِفُ فِى وُجُوهِ ٱلَّذِينَ كَفَرُوا۟ ٱلْمُنكَرَ ۖ يَكَادُونَ يَسْطُونَ بِٱلَّذِينَ يَتْلُونَ عَلَيْهِمْ ءَايَـٰتِنَا ۗ قُلْ أَفَأُنَبِّئُكُم بِشَرٍّۢ مِّن ذَٰلِكُمُ ۗ ٱلنَّارُ وَعَدَهَا ٱللَّهُ ٱلَّذِينَ كَفَرُوا۟ ۖ وَبِئْسَ ٱلْمَصِيرُ ﴿٧٢﴾
And when Our verses are recited to them as clear evidences, you recognize in the faces of those who disbelieve disapproval. They are almost on the verge of assaulting those who recite to them Our verses. Say, "Then shall I inform you of [what is] worse than that? [It is] the Fire which Allah has promised those who disbelieve, and wretched is the destination."
يَـٰٓأَيُّهَا ٱلنَّاسُ ضُرِبَ مَثَلٌۭ فَٱسْتَمِعُوا۟ لَهُۥٓ ۚ إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ لَن يَخْلُقُوا۟ ذُبَابًۭا وَلَوِ ٱجْتَمَعُوا۟ لَهُۥ ۖ وَإِن يَسْلُبْهُمُ ٱلذُّبَابُ شَيْـًۭٔا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ ٱلطَّالِبُ وَٱلْمَطْلُوبُ ﴿٧٣﴾
O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued.
مَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦٓ ۗ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ ﴿٧٤﴾
They have not appraised Allah with true appraisal. Indeed, Allah is Powerful and Exalted in Might.
ٱللَّهُ يَصْطَفِى مِنَ ٱلْمَلَـٰٓئِكَةِ رُسُلًۭا وَمِنَ ٱلنَّاسِ ۚ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌۭ ﴿٧٥﴾
Allah chooses from the angels messengers and from the people. Indeed, Allah is Hearing and Seeing.
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۗ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ ﴿٧٦﴾
He knows what is [presently] before them and what will be after them. And to Allah will be returned [all] matters.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱرْكَعُوا۟ وَٱسْجُدُوا۟ وَٱعْبُدُوا۟ رَبَّكُمْ وَٱفْعَلُوا۟ ٱلْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ ۩ ﴿٧٧﴾
O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed.
وَجَـٰهِدُوا۟ فِى ٱللَّهِ حَقَّ جِهَادِهِۦ ۚ هُوَ ٱجْتَبَىٰكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِى ٱلدِّينِ مِنْ حَرَجٍۢ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَٰهِيمَ ۚ هُوَ سَمَّىٰكُمُ ٱلْمُسْلِمِينَ مِن قَبْلُ وَفِى هَـٰذَا لِيَكُونَ ٱلرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ ۚ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱعْتَصِمُوا۟ بِٱللَّهِ هُوَ مَوْلَىٰكُمْ ۖ فَنِعْمَ ٱلْمَوْلَىٰ وَنِعْمَ ٱلنَّصِيرُ ﴿٧٨﴾
And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. Allah named you "Muslims" before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer and give zakah and hold fast to Allah. He is your protector; and excellent is the protector, and excellent is the helper.