Surah Al-Muminun (المؤمنون) is a Meccan surah of the Quran with 118 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 11 min readHe negated what might be suggested by the phrase's grammatical structure, namely {ثم إنكم}, and identified the major, complete resurrection, which is the point at which reward and punishment are dispensed, because whoever affirms what comes before it, such as life in the grave and other states, said: {يوم القيامة}, meaning the day on which all creation is gathered, {تبعثون}. The omission of emphasis on death is a notification of its obviousness, and it was not excluded from emphasis because it is contrary to the norm. Moreover, mentioning this does not deny the existence of life in the grave during the questioning.
And the wing of the bird is made to overlap - meaning, built for the unknown: the upper feather is placed over the lower one. Abu 'Ubayd al-Harawi said: The wing of the bird is made to overlap - when a feather falls onto the one beneath it, it is covered by it, and in its feathers, there is overlapping - when some of them are placed on top of others. As-Sughani said in Maja' ma' al-Bahrayn: Overlapping also refers to the feathers being on top of each other. Ibn al-Athir said in an-Nihaya: The sole of the shoe is made to overlap - when it is made into a layer on top of another layer and some parts are placed on top of others. In al-Qamus, it is said: The overlapping refers to every piece of leather used to cover the shoe, and it is made to be the same as the shoe's shape, and a piece of leather is placed on top of the shoe according to the size of the sole, and then it is attached to the sole. Al-Qazaz said: It is said: a sole is made to overlap - when such a piece of leather is placed on it. As-Sughani said in al-Majma': The overlapping shoes are those whose parts are placed on top of each other like the covered shoe - meaning, the shoe whose parts are covered on top of each other. It is also said: I covered the leather and the sinew, meaning, I placed one on top of the other. Abu 'Ubayd said: The sole of the shoe is made to overlap - when one layer is placed on top of another layer. In the context of covering, it refers to the act of placing one layer on top of another. The origin of covering is to bring together and gather. Al-Qazaz said: I placed one thing on top of another, between the shoes and the clothes - meaning, I placed one of them on top of the other. The origin of overlapping is striking, and although the heavens are overlapping, one on top of the other, they are a path for the angels to descend with His commands, may He be exalted and glorified {}
The speaker says: "How strange it is that the Mount {Tur} should be a place of stability for Moses, when He spoke to him with clear speech." Mount {Tur} is one of the mountains of Egypt, and from it to the city of Qulzum, the journey takes four days by land, and to Fustat, Egypt, it takes seven days. I asked someone with knowledge of the mentioned mountain if it had olive trees, and he informed me that he did not see any there, but rather in the surrounding areas, in the low-lying land, where they are abundant, and their olives, despite the tree's size, are sweeter than others. If that is the case, it is more strange than if they were on the mountain, because due to its elevation, it is cooler than the lower-lying land, and thus it is more suitable for them. It appeared to me, and God knows best, that the wisdom behind God's decree that the number of stages should be as mentioned is to match the time of the first creation with the place of the first preservation. God created the heavens and the earth in six days, which is the first creation, and He spoke to Moses, peace be upon him, and wrote for him the tablets on this mountain, then completed for him the Torah, which is the greatest of the books after the Quran. The heavenly books and divine laws bring about the organization of the first preservation, as mentioned earlier in the chapters of Al-Fatihah, Al-An'am, and Al-Kahf. When He mentioned the creation of this tree on this mountain, which is far from the sea waters due to its elevation and ruggedness, or due to the hot land surrounding it, He then mentioned its distinction from others.
And when He preceded that, because warding off evil - by prohibiting what is not pleasing - is more important than acquiring benefits, the command to give thanks followed. He said: {faiTha istawita} meaning when you and {man maAAaka} those with you from humans and others {AAala alfulki} have been saved from obeying the command to carry the load, {fql} because your knowledge of Allah is not like the knowledge of others, so your praise is more complete. And when you say it, those with you will follow, for you are their guide and they are in the utmost obedience to you. And for this reason, He singled you out in the reward after the general condition in the obligation {alHamd} meaning encompassing the attributes of perfection in creation and annihilation {lillahi} who has no equal, for He is the one characterized by the attributes of glory {allathee najjana} by carrying us in it {min alqawm} the strong and rebellious {aThthalimeena} whose state - due to their placement of things in other than their proper places - is like one who walks in darkness. So, praise is due to you after their destruction, just as praise was due to you in their creation and preservation. And praise in this surah, which begins with the greatest ritual of preservation, namely the prayer described as being performed with humility, is like the praise in the surah of the first creation: Al-An'am, where He says {faqTaAAa dAbir alqawm allatheena thalamoo walhamdulillahi rabbi alAAalameena} [Al-An'am: 45]. And when He indicated to him with this statement the safety through the carrying, He followed it with an indication of the promise to settle on the earth, saying: {waql rabbi anzilnee} in the ship, then on the earth, and in every place you cause me to settle and bequeath to me {manzalan} a place of settlement or a descent {mubarakan} meaning worthy of being established in or with.
And He says, 'Others besides them,' indicating that the lesson did not benefit them, so they repeated the same circumstances, and exceeded their words and deeds, due to the will of the Omnipotent, the One, the Compeller. Also, since the intention - along with the threat and indication of power and choice - was to indicate the distinction of the believers with success and survival after their enemies, and the destruction of the arrogant was the clearest evidence of that, He limited Himself to mentioning them and made them ambiguous so that the story of their downfall could be applied to every disbeliever who claims to be among the arrogant. It is likely that He intended the people of 'Ad, given the strength of their bodies and the greatness of their physiques, and this is what Ibn 'Abbas, may God be pleased with him, said. Alternatively, He may have intended the Thamud, due to what is mentioned in {the Poets} and {the Moon} that resembles some of their statements here, and to describe their punishment with the blast, and because they agreed with the people of Noah in justifying their rejection of him by saying he was human. The report about those who came after them was omitted, without denial or destruction, because there was no need to mention anything other than that. So He said: '{Then We raised up}' - that is, We created, gave life to, and nurtured with Our greatness. And since they did not span the entire distant period, He brought up their successors, saying: '{after them another generation}' - that is, a nation and a generation. And since one might think that they were a group of those who were destroyed who escaped the punishment of the others, just as happens in the wars of other kings, He explained
They described him in a way that implies equality in every description, saying: {He eats from what you eat} of the food of this world {and drinks from what you drink}, meaning from its beverages. So, how can he be a messenger and not one of you? And since the estimation was: if you follow him, you will indeed be misguided, they added: {And if you obey a human being like yourselves} in all that you see, {then you will indeed} - if you obey him - {be losers}, meaning deceived, because you have given preference to one like yourselves over you, with what he claims, which we deny. Then they explained their denial by saying: {Does he promise you that when you have died} and your souls have departed from your bodies {and have become dust} with the dust dominating what remains of them except for their bones {and bones}, bare and stripped; then they explained the promise after stirring the souls towards it and resurrecting with what He had previously created, saying, replacing the first {that you} with: {that you will be brought forth}, meaning from that state to which you have come, and returned to what you were before in terms of life, with the bodies you once had. Then they continued to clarify what the speech indicated of their rejection of this, saying: {Far, far from it}, meaning a rejection so strong that it has become impossible, and they did not raise what followed it to emphasize it, but rather cut it off to emphasize its impossibility, so it was as if they were asked: Why this rejection? And they replied: {From what you are promised}.
They said, 'What is it that is closer to us, and it is what we are in,' then they explained it by saying, {نموت ونحيا} meaning, 'We die and we live,' that is, those of us who exist die, and others are born after them {وما نحن بمبعوثين*} after death. So it is as if it was said, 'What is this statement that they are making?' It was said, 'It is a lie.' Then they restricted the matter to lying, saying: {إن} that is, 'what {هو إلا} and they accused him of abandoning what he was addressing them with, saying: {رجل افترى} meaning, 'a man who intentionally {على الله} the Exalted King {كذباً}, and it is not fitting for a man to do such a thing, or he is alone, meaning, he is not worthy of attention {وما نحن له بمؤمنين*} meaning, 'we are not believers in what he informs us of, regarding the resurrection and the message.' Then he continued his statement, saying: {قال رب} meaning, 'O my Lord, who has been gracious to me by sending me to them and other forms of nurturing {انصرني} over them, meaning, 'grant me victory {بما كذبون*}, so his Lord responded to him, saying: {قال عما قليل} meaning, 'in a little while' {ليصبحن نادمين*} over their failure to follow you.
All of them, and the deliverance of the messengers, and the truthfulness of those who were sent, and the differing types of punishment among them - We are the ones who do that to them by Our choice, not by the passage of time. And We only did that because of their denial. When they had gone, all that remained of them among the people were their stories, which were made into legends. So, He said: {and We made them stories} meaning news that is told and wondered at, so that they may serve as a lesson for those who have insight, and so they may know that the disbelievers will not prosper and the believers will not be disappointed. And how beautiful are the words of the one who said: 'Nothing lasts, so be a story... beautiful to remember, for this world is a story.' And when their denial led to their destruction, which necessitated their removal, He said: {So away with the people} meaning, those who are strong in their refusal to believe {who do not believe}, meaning, no faith will ever be renewed among them, even if the four seasons pass over them, for they have no moderate disposition.
Through their subjugation of them, and there was no harm to the Children of Israel in their weakness to defend themselves, nor in their humiliation and the smallness of their numbers in their hands.
And since the address in this entire surah is to the righteous among the prophets and those believers who follow them, He says: {فاتقون*} meaning, make a barrier between you and My wrath by gathering My servants in supplication to My oneness without any division whatsoever, in contrast to Surat Al-Anbiya' which is addressed to the people, for the general expression is more deserving of its invitation.
{They do not know} [Al-Qalam: 44]. After mentioning those who engage in splitting and separating, He then mentioned those who are hypocrites. It is as if it was said: So, who is it that will have good outcomes? The response is that it is the one who fears Allah. It was stated, expressing it in a way that corresponds with the beginning of the surah, starting with fear, as it is the driving force behind renewing faith: {Those who are} , in their inner selves, {afraid of their Lord} , meaning the great fear of the One who is benevolent to them and favours them, {are trembling*} , meaning they are constantly cautious. {And those who are, by the signs of their Lord} , whether heard or seen, not what comes from other than Him, {believers*} , their faith in them is constantly renewed, showing gratitude for His benevolence to them. Since a believer may experience what was previously mentioned in their faith, such as overt or covert shirk, it was said: {And those who are, with their Lord} , meaning the One who is their sole benefactor, {do not associate*} , meaning they do not associate anything with Him in shirk at any point in time, just as they do not acknowledge anyone as a partner in His benevolence to them.
They did not perform righteous deeds so that the two readings would concur in reporting their precedence; then He mentioned their state, saying: {and their hearts are fearful}, meaning extremely fearful, for they have penetrated deep into their innermost selves and pervaded every part, because they know that they cannot truly comprehend God's magnitude, no matter how hard they try. Then, He explained this by saying: {for they will be returned to their Lord}, namely, the One whose benevolence towards them is boundless, {and they will be judged}, for they will be resurrected and held accountable for every small and large deed, and He is the Omnipotent and All-Seeing. Al-Hasan al-Basri said: 'A believer combines faith and fear, while a hypocrite combines malice and complacency.' Then, He affirmed for them what implies the opposite of what was stated about their adversaries, saying: {Those}, specifically, {will hasten} - meaning, they will precede those who engage in exchange for the last - {in good deeds}. This implies the opposite of what was mentioned about their adversaries, saying: {and they are}, namely, they are particularly {devoted to them}, meaning to their fruits, but He expressed it using the preposition 'to' to indicate an increase in proximity to them and arrival at them, along with security, by making good deeds the circumstance of hastening to take them in their true essence for the purpose of transitivity. {They will precede} all people, for we hasten to them in the causes, which is greater than their hastening in the effects. It is also possible that {they will precede} means 'they will be exalted', as in the phrase 'My mercy precedes My wrath'.
For the evil inclinations and bestial desires, some people abandon it out of ignorance, blind following, or fear of being labeled as a rebel. Others follow it by the grace and support of Allah. Since it is sometimes said that they follow it according to their desires, they would follow it and find comfort, and be relieved from these disagreements that led to the greatest of disputes. The Lord explains the corruption of this approach, possibly describing a state of a reluctant doer, as Sheikh Sa'd ad-Din mentioned in his discussion of the Musnad, or it is a parenthetical remark implying: If they had abandoned their dislike, they would have loved it, and if they had loved it, they would have followed it, and if they had followed it, they would have been reformed and would have reformed others. {If they had followed the truth} in the fundamentals, branches, circumstances, and statements {their desires} - their passions that lead them astray, as indicated by the verbal noun 'ahwa' {would have corrupted the heavens} despite their loftiness and stability {and the earth} despite its density and order {and all that is in them} despite their multitude, spread, and strength, due to their claim of multiple deities. If that were true, it would have led to corruption due to the lack of unity, and due to the difference and turmoil of their desires, which leads to dispute, as seen in the corruption that occurs when some goals are pursued at certain times, until the truth rectifies them with its wisdom, and subdues them with its might and authority. But we did not follow the truth.
And since the greatness of the King necessitates the acceptance of what is brought before Him and being honored by it in any case, it is noted that it is a right that earns acceptance and honor if it were not from the King, so how much more so if it is from Him. How then if He is the King of kings and the Owner of all dominion? And how then if the one bringing it is the most sincere of servants and the most noble?
And when He mentioned to them these blessings, which are indicative of their creation, He explicitly stated it in His saying: {وهو}, meaning and He alone, {الذي ذرأكم}, meaning created you and dispersed you {في الأرض}, and when He mentioned their origin, which implies His power to bring them back, along with the wisdom in it and the neglect of it, He explicitly stated it, saying: {وإليه}, meaning and to Him alone, {تحشرون} on the Day of Resurrection.
Fitness for the rank of Divinity.
The habit of beasts: '{Lord, send us back}' {رب ارجعون*}, meaning to the world, the abode of deeds. It is also possible that the plural form is used for Allah, the Exalted, and the angels, or for magnification, as is the custom in addressing dignitaries, especially kings, or to emphasize the action. And since in that situation, he was certain of despair from salvation due to despair from deeds, as his time had passed with his reaching the point of suffocation, he said: '{Perhaps I may act}' {لعلي أعمل}, meaning to be hopeful of acting '{righteously in what I have neglected}' {صالحاً فيما تركت} from faith and its consequences. Al-Baghawi said: Qatadah said: He did not wish to return to his family and tribe, nor to accumulate worldly possessions and fulfill desires, but he wished to return to work in obedience to Allah. May Allah have mercy on a man who acts upon what the disbeliever longs for when he sees the punishment. Ibn Kathir said: Al-'Ala' bin Ziyad used to say: Let one of you imagine that death has come to him, so he asks his Lord for respite, and He grants it to him, so let him work in obedience to Allah, the Exalted. And since the decree had been issued that he would not return, and even if he were to return, he would not act, He said, as a warning to him and a response to his statement: '{No}' {كلا}, meaning nothing of that will happen, as if to say
And when that was obscured by the Resurrection, the soul longed for what would happen after it. It had been previously mentioned that people - after having been one nation united in their devotion to their Lord - became fragmented, formed parties, and supported one another based on that. He said, negating that: {So when the Trumpet is blown} - that is, with the easiest of the second blast, which is the blast of Resurrection, or the third for the shock {in the Trumpet}, they rose up from their graves
To inform about the extent of their denial, then He resumed their response by saying: {said they, Our Lord}, You who have bestowed Your blessings upon us, {has our poverty overcome us}, meaning our desires that led us to evil deeds, which were the apparent cause of our misery. Since the implication is that we were helpless against them, and the devils were inciting us, He added: {and we were} by our nature {a people astray}, deviating from guidance, strong in the causes of misery, which was the reason for our straying from the path of happiness. Since this acknowledgment is an excuse, and it may have justified their salvation, they prayed: {Our Lord}, You who have treated us with kindness, {take us out of this fire} out of Your favor, and return us to the world that we may do what pleases You, {if we return} to such misguidance {we would indeed be wrongdoers}. Their response was met with: {He said}, as one would say to a dog: {get out}, meaning, be gone, and be silenced like a dog, and be driven away from My conversation in humiliation, {in it}, meaning the fire, {and do not speak}, for you are not worthy of My conversation, since you remain characterized by wrongdoing, and your question implies that your characterization by it would only occur if you were to return after being taken out. Since gloating is the greatest joy for the one who gloats and the most humiliating shame for the one being gloated over,
The triumphant and fortunate ones, who have been saved from perdition after being on the brink of it, are those who have been given the gift of faith and righteous deeds. The phrase 'and others' is used to convey the idea of exclusivity, clarity, and firmness, and the dropping of the hamza by Hamza and Al-Kasai is for the purpose of beginning a new sentence. Since the one who is victorious - that is, the triumphant one - is the one who has not been afflicted with misery in the matter in which he has been victorious, and since Allah, in His wisdom, has indicated through the letter of purpose and similar expressions that He has given the people of wretchedness in this world long lives and abundant provisions, until they have become heedless of the worship of the blessed ones, it may be said that their enemies have been victorious over them by mocking them and being exalted above them in this worldly life. However, Allah has already informed us that He will punish them in the Fire and turn away from them and rebuke them for speaking about Him. It has been narrated that the most fortunate person in this world, if he were to be dipped into the Fire and then asked about his bliss, would say, 'I have never seen any bliss.' This is a rebuke to the wretched ones because of the way they have wasted their days and been indulgent in them. The listener might wonder if they will be asked about the bliss they experienced in this world, which they should have been grateful for, but instead they met it with disbelief and mockery of Allah's friends. In response to this wonder, Allah answers, unknown to them, and reminds them, warning them that their victory in this world - which is less significant than a drop in the ocean - is actually a loss, saying: {He will say}, lamenting what they have wasted of the small amount of worship that would have led them to endless happiness.
The mind devoid of benefit. {وأنكم} means, and you thought that you {إلينا} specifically {لا ترجعون*} in any way to demonstrate power and greatness in judgment. Ibn Abu Hatim, in his tafsir, and Abu Ya'la al-Mawsili, in the twenty-fourth part of his Musnad, and al-Baghawi, in his tafsir, narrated from Ibn Mas'ud, may Allah be pleased with him, that a man afflicted with this verse was cured when it was recited into his ears until the end of the surah. The Prophet, peace be upon him, said: 'By the One in whose hand my soul is, if a man with certainty were to recite it upon a mountain, it would be removed.' Ibn Kathir said: Abu Nu'aym narrated from Muhammad ibn Ibrahim ibn al-Harith, from his father, may Allah be pleased with him, who said: The Messenger of Allah, peace be upon him, sent us on an expedition and ordered us to say, when evening and morning came, {أفحسبتم} - the verse. He said: We recited it and were victorious and safe. Since the estimation is that the matter is not as you thought, he explained that by saying: {فتعالى الله} - Allah, who has majesty and beauty, is greatly exalted above frivolity. Then, He described Himself with what negates frivolity, saying: {الملك} - the King, who encompasses His kingdom with knowledge, power, and wisdom, and with protection and care. Since some of the kings of the world may do what contradicts the character of kings, such as frivolity with falsehood, He followed that with a description that exonerates Him from it, saying: {الحق} - the Truth.
Read the full surah text
قَدْ أَفْلَحَ ٱلْمُؤْمِنُونَ ﴿١﴾
Certainly will the believers have succeeded:
ٱلَّذِينَ هُمْ فِى صَلَاتِهِمْ خَـٰشِعُونَ ﴿٢﴾
They who are during their prayer humbly submissive
وَٱلَّذِينَ هُمْ عَنِ ٱللَّغْوِ مُعْرِضُونَ ﴿٣﴾
And they who turn away from ill speech
وَٱلَّذِينَ هُمْ لِلزَّكَوٰةِ فَـٰعِلُونَ ﴿٤﴾
And they who are observant of zakah
وَٱلَّذِينَ هُمْ لِفُرُوجِهِمْ حَـٰفِظُونَ ﴿٥﴾
And they who guard their private parts
إِلَّا عَلَىٰٓ أَزْوَٰجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـٰنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ ﴿٦﴾
Except from their wives or those their right hands possess, for indeed, they will not be blamed -
فَمَنِ ٱبْتَغَىٰ وَرَآءَ ذَٰلِكَ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْعَادُونَ ﴿٧﴾
But whoever seeks beyond that, then those are the transgressors -
وَٱلَّذِينَ هُمْ لِأَمَـٰنَـٰتِهِمْ وَعَهْدِهِمْ رَٰعُونَ ﴿٨﴾
And they who are to their trusts and their promises attentive
وَٱلَّذِينَ هُمْ عَلَىٰ صَلَوَٰتِهِمْ يُحَافِظُونَ ﴿٩﴾
And they who carefully maintain their prayers -
أُو۟لَـٰٓئِكَ هُمُ ٱلْوَٰرِثُونَ ﴿١٠﴾
Those are the inheritors
ٱلَّذِينَ يَرِثُونَ ٱلْفِرْدَوْسَ هُمْ فِيهَا خَـٰلِدُونَ ﴿١١﴾
Who will inherit al-Firdaus. They will abide therein eternally.
وَلَقَدْ خَلَقْنَا ٱلْإِنسَـٰنَ مِن سُلَـٰلَةٍۢ مِّن طِينٍۢ ﴿١٢﴾
And certainly did We create man from an extract of clay.
ثُمَّ جَعَلْنَـٰهُ نُطْفَةًۭ فِى قَرَارٍۢ مَّكِينٍۢ ﴿١٣﴾
Then We placed him as a sperm-drop in a firm lodging.
ثُمَّ خَلَقْنَا ٱلنُّطْفَةَ عَلَقَةًۭ فَخَلَقْنَا ٱلْعَلَقَةَ مُضْغَةًۭ فَخَلَقْنَا ٱلْمُضْغَةَ عِظَـٰمًۭا فَكَسَوْنَا ٱلْعِظَـٰمَ لَحْمًۭا ثُمَّ أَنشَأْنَـٰهُ خَلْقًا ءَاخَرَ ۚ فَتَبَارَكَ ٱللَّهُ أَحْسَنُ ٱلْخَـٰلِقِينَ ﴿١٤﴾
Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators.
ثُمَّ إِنَّكُم بَعْدَ ذَٰلِكَ لَمَيِّتُونَ ﴿١٥﴾
Then indeed, after that you are to die.
ثُمَّ إِنَّكُمْ يَوْمَ ٱلْقِيَـٰمَةِ تُبْعَثُونَ ﴿١٦﴾
Then indeed you, on the Day of Resurrection, will be resurrected.
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَآئِقَ وَمَا كُنَّا عَنِ ٱلْخَلْقِ غَـٰفِلِينَ ﴿١٧﴾
And We have created above you seven layered heavens, and never have We been of [Our] creation unaware.
وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءًۢ بِقَدَرٍۢ فَأَسْكَنَّـٰهُ فِى ٱلْأَرْضِ ۖ وَإِنَّا عَلَىٰ ذَهَابٍۭ بِهِۦ لَقَـٰدِرُونَ ﴿١٨﴾
And We have sent down rain from the sky in a measured amount and settled it in the earth. And indeed, We are Able to take it away.
فَأَنشَأْنَا لَكُم بِهِۦ جَنَّـٰتٍۢ مِّن نَّخِيلٍۢ وَأَعْنَـٰبٍۢ لَّكُمْ فِيهَا فَوَٰكِهُ كَثِيرَةٌۭ وَمِنْهَا تَأْكُلُونَ ﴿١٩﴾
And We brought forth for you thereby gardens of palm trees and grapevines in which for you are abundant fruits and from which you eat.
وَشَجَرَةًۭ تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنۢبُتُ بِٱلدُّهْنِ وَصِبْغٍۢ لِّلْـَٔاكِلِينَ ﴿٢٠﴾
And [We brought forth] a tree issuing from Mount Sinai which produces oil and food for those who eat.
وَإِنَّ لَكُمْ فِى ٱلْأَنْعَـٰمِ لَعِبْرَةًۭ ۖ نُّسْقِيكُم مِّمَّا فِى بُطُونِهَا وَلَكُمْ فِيهَا مَنَـٰفِعُ كَثِيرَةٌۭ وَمِنْهَا تَأْكُلُونَ ﴿٢١﴾
And indeed, for you in livestock is a lesson. We give you drink from that which is in their bellies, and for you in them are numerous benefits, and from them you eat.
وَعَلَيْهَا وَعَلَى ٱلْفُلْكِ تُحْمَلُونَ ﴿٢٢﴾
And upon them and on ships you are carried.
وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦ فَقَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥٓ ۖ أَفَلَا تَتَّقُونَ ﴿٢٣﴾
And We had certainly sent Noah to his people, and he said, "O my people, worship Allah; you have no deity other than Him; then will you not fear Him?"
فَقَالَ ٱلْمَلَؤُا۟ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ مَا هَـٰذَآ إِلَّا بَشَرٌۭ مِّثْلُكُمْ يُرِيدُ أَن يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَآءَ ٱللَّهُ لَأَنزَلَ مَلَـٰٓئِكَةًۭ مَّا سَمِعْنَا بِهَـٰذَا فِىٓ ءَابَآئِنَا ٱلْأَوَّلِينَ ﴿٢٤﴾
But the eminent among those who disbelieved from his people said, "This is not but a man like yourselves who wishes to take precedence over you; and if Allah had willed [to send a messenger], He would have sent down angels. We have not heard of this among our forefathers.
إِنْ هُوَ إِلَّا رَجُلٌۢ بِهِۦ جِنَّةٌۭ فَتَرَبَّصُوا۟ بِهِۦ حَتَّىٰ حِينٍۢ ﴿٢٥﴾
He is not but a man possessed with madness, so wait concerning him for a time."
قَالَ رَبِّ ٱنصُرْنِى بِمَا كَذَّبُونِ ﴿٢٦﴾
[Noah] said, "My Lord, support me because they have denied me."
فَأَوْحَيْنَآ إِلَيْهِ أَنِ ٱصْنَعِ ٱلْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا فَإِذَا جَآءَ أَمْرُنَا وَفَارَ ٱلتَّنُّورُ ۙ فَٱسْلُكْ فِيهَا مِن كُلٍّۢ زَوْجَيْنِ ٱثْنَيْنِ وَأَهْلَكَ إِلَّا مَن سَبَقَ عَلَيْهِ ٱلْقَوْلُ مِنْهُمْ ۖ وَلَا تُخَـٰطِبْنِى فِى ٱلَّذِينَ ظَلَمُوٓا۟ ۖ إِنَّهُم مُّغْرَقُونَ ﴿٢٧﴾
So We inspired to him, "Construct the ship under Our observation, and Our inspiration, and when Our command comes and the oven overflows, put into the ship from each [creature] two mates and your family, except those for whom the decree [of destruction] has proceeded. And do not address Me concerning those who have wronged; indeed, they are to be drowned.
فَإِذَا ٱسْتَوَيْتَ أَنتَ وَمَن مَّعَكَ عَلَى ٱلْفُلْكِ فَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى نَجَّىٰنَا مِنَ ٱلْقَوْمِ ٱلظَّـٰلِمِينَ ﴿٢٨﴾
And when you have boarded the ship, you and those with you, then say, 'Praise to Allah who has saved us from the wrongdoing people.'
وَقُل رَّبِّ أَنزِلْنِى مُنزَلًۭا مُّبَارَكًۭا وَأَنتَ خَيْرُ ٱلْمُنزِلِينَ ﴿٢٩﴾
And say, 'My Lord, let me land at a blessed landing place, and You are the best to accommodate [us].' "
إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ وَإِن كُنَّا لَمُبْتَلِينَ ﴿٣٠﴾
Indeed in that are signs, and indeed, We are ever testing [Our servants].
ثُمَّ أَنشَأْنَا مِنۢ بَعْدِهِمْ قَرْنًا ءَاخَرِينَ ﴿٣١﴾
Then We produced after them a generation of others.
فَأَرْسَلْنَا فِيهِمْ رَسُولًۭا مِّنْهُمْ أَنِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥٓ ۖ أَفَلَا تَتَّقُونَ ﴿٣٢﴾
And We sent among them a messenger from themselves, [saying], "Worship Allah; you have no deity other than Him; then will you not fear Him?"
وَقَالَ ٱلْمَلَأُ مِن قَوْمِهِ ٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِلِقَآءِ ٱلْـَٔاخِرَةِ وَأَتْرَفْنَـٰهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا مَا هَـٰذَآ إِلَّا بَشَرٌۭ مِّثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ ﴿٣٣﴾
And the eminent among his people who disbelieved and denied the meeting of the Hereafter while We had given them luxury in the worldly life said, "This is not but a man like yourselves. He eats of that from which you eat and drinks of what you drink.
وَلَئِنْ أَطَعْتُم بَشَرًۭا مِّثْلَكُمْ إِنَّكُمْ إِذًۭا لَّخَـٰسِرُونَ ﴿٣٤﴾
And if you should obey a man like yourselves, indeed, you would then be losers.
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنتُمْ تُرَابًۭا وَعِظَـٰمًا أَنَّكُم مُّخْرَجُونَ ﴿٣٥﴾
Does he promise you that when you have died and become dust and bones that you will be brought forth [once more]?
۞ هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ ﴿٣٦﴾
How far, how far, is that which you are promised.
إِنْ هِىَ إِلَّا حَيَاتُنَا ٱلدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ ﴿٣٧﴾
Life is not but our worldly life - we die and live, but we will not be resurrected.
إِنْ هُوَ إِلَّا رَجُلٌ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًۭا وَمَا نَحْنُ لَهُۥ بِمُؤْمِنِينَ ﴿٣٨﴾
He is not but a man who has invented a lie about Allah, and we will not believe him."
قَالَ رَبِّ ٱنصُرْنِى بِمَا كَذَّبُونِ ﴿٣٩﴾
He said, "My Lord, support me because they have denied me."
قَالَ عَمَّا قَلِيلٍۢ لَّيُصْبِحُنَّ نَـٰدِمِينَ ﴿٤٠﴾
[Allah] said, "After a little, they will surely become regretful."
فَأَخَذَتْهُمُ ٱلصَّيْحَةُ بِٱلْحَقِّ فَجَعَلْنَـٰهُمْ غُثَآءًۭ ۚ فَبُعْدًۭا لِّلْقَوْمِ ٱلظَّـٰلِمِينَ ﴿٤١﴾
So the shriek seized them in truth, and We made them as [plant] stubble. Then away with the wrongdoing people.
ثُمَّ أَنشَأْنَا مِنۢ بَعْدِهِمْ قُرُونًا ءَاخَرِينَ ﴿٤٢﴾
Then We produced after them other generations.
مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَـْٔخِرُونَ ﴿٤٣﴾
No nation will precede its time [of termination], nor will they remain [thereafter].
ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَا ۖ كُلَّ مَا جَآءَ أُمَّةًۭ رَّسُولُهَا كَذَّبُوهُ ۚ فَأَتْبَعْنَا بَعْضَهُم بَعْضًۭا وَجَعَلْنَـٰهُمْ أَحَادِيثَ ۚ فَبُعْدًۭا لِّقَوْمٍۢ لَّا يُؤْمِنُونَ ﴿٤٤﴾
Then We sent Our messengers in succession. Every time there came to a nation its messenger, they denied him, so We made them follow one another [to destruction], and We made them narrations. So away with a people who do not believe.
ثُمَّ أَرْسَلْنَا مُوسَىٰ وَأَخَاهُ هَـٰرُونَ بِـَٔايَـٰتِنَا وَسُلْطَـٰنٍۢ مُّبِينٍ ﴿٤٥﴾
Then We sent Moses and his brother Aaron with Our signs and a clear authority
إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَٱسْتَكْبَرُوا۟ وَكَانُوا۟ قَوْمًا عَالِينَ ﴿٤٦﴾
To Pharaoh and his establishment, but they were arrogant and were a haughty people.
فَقَالُوٓا۟ أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَـٰبِدُونَ ﴿٤٧﴾
They said, "Should we believe two men like ourselves while their people are for us in servitude?"
فَكَذَّبُوهُمَا فَكَانُوا۟ مِنَ ٱلْمُهْلَكِينَ ﴿٤٨﴾
So they denied them and were of those destroyed.
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ لَعَلَّهُمْ يَهْتَدُونَ ﴿٤٩﴾
And We certainly gave Moses the Scripture that perhaps they would be guided.
وَجَعَلْنَا ٱبْنَ مَرْيَمَ وَأُمَّهُۥٓ ءَايَةًۭ وَءَاوَيْنَـٰهُمَآ إِلَىٰ رَبْوَةٍۢ ذَاتِ قَرَارٍۢ وَمَعِينٍۢ ﴿٥٠﴾
And We made the son of Mary and his mother a sign and sheltered them within a high ground having level [areas] and flowing water.
يَـٰٓأَيُّهَا ٱلرُّسُلُ كُلُوا۟ مِنَ ٱلطَّيِّبَـٰتِ وَٱعْمَلُوا۟ صَـٰلِحًا ۖ إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌۭ ﴿٥١﴾
[Allah said], "O messengers, eat from the good foods and work righteousness. Indeed, I, of what you do, am Knowing.
وَإِنَّ هَـٰذِهِۦٓ أُمَّتُكُمْ أُمَّةًۭ وَٰحِدَةًۭ وَأَنَا۠ رَبُّكُمْ فَٱتَّقُونِ ﴿٥٢﴾
And indeed this, your religion, is one religion, and I am your Lord, so fear Me."
فَتَقَطَّعُوٓا۟ أَمْرَهُم بَيْنَهُمْ زُبُرًۭا ۖ كُلُّ حِزْبٍۭ بِمَا لَدَيْهِمْ فَرِحُونَ ﴿٥٣﴾
But the people divided their religion among them into sects - each faction, in what it has, rejoicing.
فَذَرْهُمْ فِى غَمْرَتِهِمْ حَتَّىٰ حِينٍ ﴿٥٤﴾
So leave them in their confusion for a time.
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِۦ مِن مَّالٍۢ وَبَنِينَ ﴿٥٥﴾
Do they think that what We extend to them of wealth and children
نُسَارِعُ لَهُمْ فِى ٱلْخَيْرَٰتِ ۚ بَل لَّا يَشْعُرُونَ ﴿٥٦﴾
Is [because] We hasten for them good things? Rather, they do not perceive.
إِنَّ ٱلَّذِينَ هُم مِّنْ خَشْيَةِ رَبِّهِم مُّشْفِقُونَ ﴿٥٧﴾
Indeed, they who are apprehensive from fear of their Lord
وَٱلَّذِينَ هُم بِـَٔايَـٰتِ رَبِّهِمْ يُؤْمِنُونَ ﴿٥٨﴾
And they who believe in the signs of their Lord
وَٱلَّذِينَ هُم بِرَبِّهِمْ لَا يُشْرِكُونَ ﴿٥٩﴾
And they who do not associate anything with their Lord
وَٱلَّذِينَ يُؤْتُونَ مَآ ءَاتَوا۟ وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَىٰ رَبِّهِمْ رَٰجِعُونَ ﴿٦٠﴾
And they who give what they give while their hearts are fearful because they will be returning to their Lord -
أُو۟لَـٰٓئِكَ يُسَـٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَهُمْ لَهَا سَـٰبِقُونَ ﴿٦١﴾
It is those who hasten to good deeds, and they outstrip [others] therein.
وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَلَدَيْنَا كِتَـٰبٌۭ يَنطِقُ بِٱلْحَقِّ ۚ وَهُمْ لَا يُظْلَمُونَ ﴿٦٢﴾
And We charge no soul except [with that within] its capacity, and with Us is a record which speaks with truth; and they will not be wronged.
بَلْ قُلُوبُهُمْ فِى غَمْرَةٍۢ مِّنْ هَـٰذَا وَلَهُمْ أَعْمَـٰلٌۭ مِّن دُونِ ذَٰلِكَ هُمْ لَهَا عَـٰمِلُونَ ﴿٦٣﴾
But their hearts are covered with confusion over this, and they have [evil] deeds besides disbelief which they are doing,
حَتَّىٰٓ إِذَآ أَخَذْنَا مُتْرَفِيهِم بِٱلْعَذَابِ إِذَا هُمْ يَجْـَٔرُونَ ﴿٦٤﴾
Until when We seize their affluent ones with punishment, at once they are crying [to Allah] for help.
لَا تَجْـَٔرُوا۟ ٱلْيَوْمَ ۖ إِنَّكُم مِّنَّا لَا تُنصَرُونَ ﴿٦٥﴾
Do not cry out today. Indeed, by Us you will not be helped.
قَدْ كَانَتْ ءَايَـٰتِى تُتْلَىٰ عَلَيْكُمْ فَكُنتُمْ عَلَىٰٓ أَعْقَـٰبِكُمْ تَنكِصُونَ ﴿٦٦﴾
My verses had already been recited to you, but you were turning back on your heels
مُسْتَكْبِرِينَ بِهِۦ سَـٰمِرًۭا تَهْجُرُونَ ﴿٦٧﴾
In arrogance regarding it, conversing by night, speaking evil.
أَفَلَمْ يَدَّبَّرُوا۟ ٱلْقَوْلَ أَمْ جَآءَهُم مَّا لَمْ يَأْتِ ءَابَآءَهُمُ ٱلْأَوَّلِينَ ﴿٦٨﴾
Then have they not reflected over the Qur'an, or has there come to them that which had not come to their forefathers?
أَمْ لَمْ يَعْرِفُوا۟ رَسُولَهُمْ فَهُمْ لَهُۥ مُنكِرُونَ ﴿٦٩﴾
Or did they not know their Messenger, so they are toward him disacknowledging?
أَمْ يَقُولُونَ بِهِۦ جِنَّةٌۢ ۚ بَلْ جَآءَهُم بِٱلْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَـٰرِهُونَ ﴿٧٠﴾
Or do they say, "In him is madness?" Rather, he brought them the truth, but most of them, to the truth, are averse.
وَلَوِ ٱتَّبَعَ ٱلْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ ٱلسَّمَـٰوَٰتُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ بَلْ أَتَيْنَـٰهُم بِذِكْرِهِمْ فَهُمْ عَن ذِكْرِهِم مُّعْرِضُونَ ﴿٧١﴾
But if the Truth had followed their inclinations, the heavens and the earth and whoever is in them would have been ruined. Rather, We have brought them their message, but they, from their message, are turning away.
أَمْ تَسْـَٔلُهُمْ خَرْجًۭا فَخَرَاجُ رَبِّكَ خَيْرٌۭ ۖ وَهُوَ خَيْرُ ٱلرَّٰزِقِينَ ﴿٧٢﴾
Or do you, [O Muhammad], ask them for payment? But the reward of your Lord is best, and He is the best of providers.
وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ ﴿٧٣﴾
And indeed, you invite them to a straight path.
وَإِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ عَنِ ٱلصِّرَٰطِ لَنَـٰكِبُونَ ﴿٧٤﴾
But indeed, those who do not believe in the Hereafter are deviating from the path.
۞ وَلَوْ رَحِمْنَـٰهُمْ وَكَشَفْنَا مَا بِهِم مِّن ضُرٍّۢ لَّلَجُّوا۟ فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ ﴿٧٥﴾
And even if We gave them mercy and removed what was upon them of affliction, they would persist in their transgression, wandering blindly.
وَلَقَدْ أَخَذْنَـٰهُم بِٱلْعَذَابِ فَمَا ٱسْتَكَانُوا۟ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ ﴿٧٦﴾
And We had gripped them with suffering [as a warning], but they did not yield to their Lord, nor did they humbly supplicate, [and will continue thus]
حَتَّىٰٓ إِذَا فَتَحْنَا عَلَيْهِم بَابًۭا ذَا عَذَابٍۢ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ ﴿٧٧﴾
Until when We have opened before them a door of severe punishment, immediately they will be therein in despair.
وَهُوَ ٱلَّذِىٓ أَنشَأَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَٱلْأَفْـِٔدَةَ ۚ قَلِيلًۭا مَّا تَشْكُرُونَ ﴿٧٨﴾
And it is He who produced for you hearing and vision and hearts; little are you grateful.
وَهُوَ ٱلَّذِى ذَرَأَكُمْ فِى ٱلْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ ﴿٧٩﴾
And it is He who has multiplied you throughout the earth, and to Him you will be gathered.
وَهُوَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ وَلَهُ ٱخْتِلَـٰفُ ٱلَّيْلِ وَٱلنَّهَارِ ۚ أَفَلَا تَعْقِلُونَ ﴿٨٠﴾
And it is He who gives life and causes death, and His is the alternation of the night and the day. Then will you not reason?
بَلْ قَالُوا۟ مِثْلَ مَا قَالَ ٱلْأَوَّلُونَ ﴿٨١﴾
Rather, they say like what the former peoples said.
قَالُوٓا۟ أَءِذَا مِتْنَا وَكُنَّا تُرَابًۭا وَعِظَـٰمًا أَءِنَّا لَمَبْعُوثُونَ ﴿٨٢﴾
They said, "When we have died and become dust and bones, are we indeed to be resurrected?
لَقَدْ وُعِدْنَا نَحْنُ وَءَابَآؤُنَا هَـٰذَا مِن قَبْلُ إِنْ هَـٰذَآ إِلَّآ أَسَـٰطِيرُ ٱلْأَوَّلِينَ ﴿٨٣﴾
We have been promised this, we and our forefathers, before; this is not but legends of the former peoples."
قُل لِّمَنِ ٱلْأَرْضُ وَمَن فِيهَآ إِن كُنتُمْ تَعْلَمُونَ ﴿٨٤﴾
Say, [O Muhammad], "To whom belongs the earth and whoever is in it, if you should know?"
سَيَقُولُونَ لِلَّهِ ۚ قُلْ أَفَلَا تَذَكَّرُونَ ﴿٨٥﴾
They will say, "To Allah." Say, "Then will you not remember?"
قُلْ مَن رَّبُّ ٱلسَّمَـٰوَٰتِ ٱلسَّبْعِ وَرَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ ﴿٨٦﴾
Say, "Who is Lord of the seven heavens and Lord of the Great Throne?"
سَيَقُولُونَ لِلَّهِ ۚ قُلْ أَفَلَا تَتَّقُونَ ﴿٨٧﴾
They will say, "[They belong] to Allah." Say, "Then will you not fear Him?"
قُلْ مَنۢ بِيَدِهِۦ مَلَكُوتُ كُلِّ شَىْءٍۢ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ ﴿٨٨﴾
Say, "In whose hand is the realm of all things - and He protects while none can protect against Him - if you should know?"
سَيَقُولُونَ لِلَّهِ ۚ قُلْ فَأَنَّىٰ تُسْحَرُونَ ﴿٨٩﴾
They will say, "[All belongs] to Allah." Say, "Then how are you deluded?"
بَلْ أَتَيْنَـٰهُم بِٱلْحَقِّ وَإِنَّهُمْ لَكَـٰذِبُونَ ﴿٩٠﴾
Rather, We have brought them the truth, and indeed they are liars.
مَا ٱتَّخَذَ ٱللَّهُ مِن وَلَدٍۢ وَمَا كَانَ مَعَهُۥ مِنْ إِلَـٰهٍ ۚ إِذًۭا لَّذَهَبَ كُلُّ إِلَـٰهٍۭ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍۢ ۚ سُبْحَـٰنَ ٱللَّهِ عَمَّا يَصِفُونَ ﴿٩١﴾
Allah has not taken any son, nor has there ever been with Him any deity. [If there had been], then each deity would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe [concerning Him].
عَـٰلِمِ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ فَتَعَـٰلَىٰ عَمَّا يُشْرِكُونَ ﴿٩٢﴾
[He is] Knower of the unseen and the witnessed, so high is He above what they associate [with Him].
قُل رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ ﴿٩٣﴾
Say, [O Muhammad], "My Lord, if You should show me that which they are promised,
رَبِّ فَلَا تَجْعَلْنِى فِى ٱلْقَوْمِ ٱلظَّـٰلِمِينَ ﴿٩٤﴾
My Lord, then do not place me among the wrongdoing people."
وَإِنَّا عَلَىٰٓ أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَـٰدِرُونَ ﴿٩٥﴾
And indeed, We are able to show you what We have promised them.
ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ ٱلسَّيِّئَةَ ۚ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ ﴿٩٦﴾
Repel, by [means of] what is best, [their] evil. We are most knowing of what they describe.
وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَٰتِ ٱلشَّيَـٰطِينِ ﴿٩٧﴾
And say, "My Lord, I seek refuge in You from the incitements of the devils,
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ ﴿٩٨﴾
And I seek refuge in You, my Lord, lest they be present with me."
حَتَّىٰٓ إِذَا جَآءَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ رَبِّ ٱرْجِعُونِ ﴿٩٩﴾
[For such is the state of the disbelievers], until, when death comes to one of them, he says, "My Lord, send me back
لَعَلِّىٓ أَعْمَلُ صَـٰلِحًۭا فِيمَا تَرَكْتُ ۚ كَلَّآ ۚ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا ۖ وَمِن وَرَآئِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ ﴿١٠٠﴾
That I might do righteousness in that which I left behind." No! It is only a word he is saying; and behind them is a barrier until the Day they are resurrected.
فَإِذَا نُفِخَ فِى ٱلصُّورِ فَلَآ أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍۢ وَلَا يَتَسَآءَلُونَ ﴿١٠١﴾
So when the Horn is blown, no relationship will there be among them that Day, nor will they ask about one another.
فَمَن ثَقُلَتْ مَوَٰزِينُهُۥ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ﴿١٠٢﴾
And those whose scales are heavy [with good deeds] - it is they who are the successful.
وَمَنْ خَفَّتْ مَوَٰزِينُهُۥ فَأُو۟لَـٰٓئِكَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ فِى جَهَنَّمَ خَـٰلِدُونَ ﴿١٠٣﴾
But those whose scales are light - those are the ones who have lost their souls, [being] in Hell, abiding eternally.
تَلْفَحُ وُجُوهَهُمُ ٱلنَّارُ وَهُمْ فِيهَا كَـٰلِحُونَ ﴿١٠٤﴾
The Fire will sear their faces, and they therein will have taut smiles.
أَلَمْ تَكُنْ ءَايَـٰتِى تُتْلَىٰ عَلَيْكُمْ فَكُنتُم بِهَا تُكَذِّبُونَ ﴿١٠٥﴾
[It will be said]. "Were not My verses recited to you and you used to deny them?"
قَالُوا۟ رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًۭا ضَآلِّينَ ﴿١٠٦﴾
They will say, "Our Lord, our wretchedness overcame us, and we were a people astray.
رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـٰلِمُونَ ﴿١٠٧﴾
Our Lord, remove us from it, and if we were to return [to evil], we would indeed be wrongdoers."
قَالَ ٱخْسَـُٔوا۟ فِيهَا وَلَا تُكَلِّمُونِ ﴿١٠٨﴾
He will say, "Remain despised therein and do not speak to Me.
إِنَّهُۥ كَانَ فَرِيقٌۭ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱغْفِرْ لَنَا وَٱرْحَمْنَا وَأَنتَ خَيْرُ ٱلرَّٰحِمِينَ ﴿١٠٩﴾
Indeed, there was a party of My servants who said, 'Our Lord, we have believed, so forgive us and have mercy upon us, and You are the best of the merciful.'
فَٱتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّىٰٓ أَنسَوْكُمْ ذِكْرِى وَكُنتُم مِّنْهُمْ تَضْحَكُونَ ﴿١١٠﴾
But you took them in mockery to the point that they made you forget My remembrance, and you used to laugh at them.
إِنِّى جَزَيْتُهُمُ ٱلْيَوْمَ بِمَا صَبَرُوٓا۟ أَنَّهُمْ هُمُ ٱلْفَآئِزُونَ ﴿١١١﴾
Indeed, I have rewarded them this Day for their patient endurance - that they are the attainers [of success]."
قَـٰلَ كَمْ لَبِثْتُمْ فِى ٱلْأَرْضِ عَدَدَ سِنِينَ ﴿١١٢﴾
[Allah] will say, "How long did you remain on earth in number of years?"
قَالُوا۟ لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍۢ فَسْـَٔلِ ٱلْعَآدِّينَ ﴿١١٣﴾
They will say, "We remained a day or part of a day; ask those who enumerate."
قَـٰلَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًۭا ۖ لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ ﴿١١٤﴾
He will say, "You stayed not but a little - if only you had known.
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـٰكُمْ عَبَثًۭا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ ﴿١١٥﴾
Then did you think that We created you uselessly and that to Us you would not be returned?"
فَتَعَـٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ ۖ لَآ إِلَـٰهَ إِلَّا هُوَ رَبُّ ٱلْعَرْشِ ٱلْكَرِيمِ ﴿١١٦﴾
So exalted is Allah, the Sovereign, the Truth; there is no deity except Him, Lord of the Noble Throne.
وَمَن يَدْعُ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ لَا بُرْهَـٰنَ لَهُۥ بِهِۦ فَإِنَّمَا حِسَابُهُۥ عِندَ رَبِّهِۦٓ ۚ إِنَّهُۥ لَا يُفْلِحُ ٱلْكَـٰفِرُونَ ﴿١١٧﴾
And whoever invokes besides Allah another deity for which he has no proof - then his account is only with his Lord. Indeed, the disbelievers will not succeed.
وَقُل رَّبِّ ٱغْفِرْ وَٱرْحَمْ وَأَنتَ خَيْرُ ٱلرَّٰحِمِينَ ﴿١١٨﴾
And, [O Muhammad], say, "My Lord, forgive and have mercy, and You are the best of the merciful."