Surah Al-Furqan (الفرقان) is a Meccan surah of the Quran with 77 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 9 min readAnd the eloquent ones and the orators, who have more wealth and greater supporters, yet they are unable. And when they hurled at him these sayings, which they themselves are entangled in, and which, despite being clearly flawed to anyone with the slightest discernment, were nonetheless spreading among some Arabs due to feeble arguments that enabled them to follow blindly, and due to the long-standing nature of their beliefs, God, may He be exalted, commanded him to respond to them, saying: {Say} - that is, indicating the falsity of what they said and warning them - {He has sent it down} - that is, the Quran, from the treasuries of His knowledge, contrary to all that you have said. {The One who knows the secret} - that is, all of it, for nothing is hidden from Him, neither what is concealed nor what is openly declared. {In the heavens and the earth} - so He responds to you regarding everything you have said about me and about His Book, even if you have kept it secret, and He makes clear all that the servants need in both this world and the next, in speech that is miraculous in both wording and meaning, in a manner that makes it clear to every intelligent person that none but One who knows all things can say such things, and that none but He can encompass all knowledge. This is clearly evident from His informing us about the past, which the scholars of the past have confirmed, and from His judgment regarding the future, which will inevitably come to pass, and from His revealing the unseen and fulfilling all that He says. And it is God's established practice to take revenge on those who lie about Him, first by exposing their lies, then by seizing them, and finally by punishing them with the greatest punishment. So you will see who will do that to him, and his truthfulness has become clear to me, for
His creation, and they love that He be satisfied with their gesture, and rely on their hint more than He relies on the explicit statement of others. And they consider what is obligatory upon them to be like what is obligatory upon others, and the possible in their speech is like the necessary. So what is your opinion about the King of kings, the All-Powerful? He has directed His address to the most intelligent and knowledgeable of people. And He showed him what would happen after him in the Battle of the Trench. Al-Bayhaqi narrated in Dala'il an-Nubuwwah from 'Amr bin 'Awf al-Muzani, may Allah be pleased with him, that 'when the Prophet, peace be upon him, drew the trench to be dug, he assigned forty arms-length to every ten men, and Salman al-Farisi, may Allah be pleased with him, was a strong man.' The Muhajirun and Ansar differed about it, so the Prophet, peace be upon him, said: 'Salman is one of us, the people of the household.' A white, round rock came out for them, 'Amr said: 'It broke our iron tools and split open for us.' We said: 'O Salman, go to the Messenger of Allah, peace be upon him, and inform him about this rock.' So he informed him, and he, peace be upon him, took the pickaxe from Salman and struck it three times, and it cracked with each strike, and broke on the third strike. And with each strike, there was a flash of light that illuminated what was between the two sides of Medina, as if there was a lamp in a dark room. And the Messenger of Allah, peace be upon him, said the takbir with each flash, then he took
If it refers to the righteous, then its meaning is: We did not do what was befitting for us, and You are more knowledgeable, as He, the Exalted, said {It is not for any human that Allah give him the Book and authority and prophethood and then he would say to the people} [{Al-'Imran: 79}]. And if it refers to inanimate objects, then the meaning is: We were not in a position to have the capability for any of that, but they did it out of transgression. And if it refers to someone like Pharaoh, then the meaning is: This was not befitting for us, but they brought us to this state simply because we called upon them, as Iblis says - for we had no authority over them except that we called upon them and they responded, due to their lack of insight into the realities of things. Thus, they will throw everything back to Allah on that day, and it will be established that they are not in the rank that they were brought to. The benefit of the question, despite the comprehensiveness of Allah's knowledge, is to mourn the opponents, increase their regrets and sorrows, and to deceive the believers when they hear this response. This is in addition to the great lesson in His story for us. And Abu Ja'far's recitation, with the construction of the passive voice, with the damma on the nun and the fatha on the kha, is clear in meaning, i.e., that one of them takes us as gods to be in charge of their affairs. Since the meaning is: We did not misguide them, then if it refers to one of the angels or similar, it is clear. But if it refers to others, then the one who misguides in reality is Allah, and outwardly it is their transgression of the blessing and their following of desires, which prevented them from careful consideration and stopped them at the outward appearances. It is a good clarification when He says: {But rather}, meaning
And when it came to their situation, they sought the rank of the Prophet, to whom the King had given a medium, and they added to that the vision of all the angels receiving from Allah, and they added to that the request for vision. He said: {وعتو} meaning they transgressed the limit in arrogance with what was beyond their request for the vision of all the angels and the vision of the Omnipotent King. And He emphasized this meaning by saying: {عتواً كبيراً*} And it is clear that they did not say this except out of arrogance and injustice, for what came to them from the signs, the greatest of which is the Quran, showed them clearly their inability to bring anything like it, in confirmation of the truth of what the Prophet, may Allah's peace be upon him, said about Allah in all that he said. The context of this passage indicates astonishment at their arrogance without using words of astonishment, the meaning being: How great is their arrogance and how immense their transgression! Then He explained their situation in the face of some of what they requested, saying: {يوم} and its nasb is what is indicated by 'no glad tidings' {يرون الملائكة} meaning the day of Resurrection or before it in battles or at the time of death {لا بشرى} meaning no glad tidings at all {يومئذ للمجرمين} meaning for any of those who disobeyed Allah's command.
On the day that is difficult for the disbelievers, that is, a day that is extremely severe and distressing. And since their situation is that they have turned away from the most noble of creation, the guide who leads them to all that is good, and instead accompanied others who lead them to all that is evil, the difficulty of that day is due to their boldness in denying it, which will ultimately lead to the culmination of their regret for their actions. Thus, it is said: {And the day when the wrongdoer will bite on his hand} - that is, out of extreme sorrow for what he sees of the horrors - {on his hand}, that is, on both hands, to the point where he almost cuts them off due to the intensity of his regret, while he is unaware. In this state, he says, {Wishing he had taken} - that is, forcing himself and obliging his soul to take - {with the Messenger a path} - that is, a single action from among the actions to which he called him, and obeying him in obedience, no matter how small, for it has become clear to him on this day that everyone who obeyed him, even for a moment, has attained happiness to the extent of that obedience. The act of biting one's hand and fingers, and burning one's teeth, and so on, is a metaphor for anger and regret, because they are among its consequences. Therefore, mentioning the metaphor is an indication of the thing it metaphorically represents, and the speech rises to a level of eloquence such that the listener finds within himself a sense of awe and admiration that he does not find when the thing is not metaphorically represented.
And since this statement contains the meaning of complaint and intense longing, as well as great sorrow, as indicated by the use of 'ya' to convey distance, contrary to the usual practice when addressing intimate companions, who are the closest to Him, and the inquiry into the reason for their abandonment despite the many incentives they have, it is as if it were said: This is because he who has done this to you has opposed you out of jealousy towards you. And it is explained: {And thus} - meaning, just as We have done this great deed for you, the greatest of creation in this world, {We have made} - with the greatness that We possess - {for every prophet} - that is, every prophet before you - an enemy among the wicked, who were naturally disposed to sever the means of connection, and We led them astray with this, humiliating them. So be patient, just as they were patient. For I will guide whomever I wish through you, and I will support you against others, and I will honor your people with protection from the punishment of annihilation, in honor of you. And since this is a place where souls are attached, yearning for guidance after this natural disposition, and support after this establishment, it is as if it were said: Do not grieve, for We will make for you a helper from among those whom We guide to faith, and We will support them against their enemy, just as We did with those before you.
And when He threatened those who denied the truth with the destruction of the first nations, who were stronger and more numerous than them, and He presented the story of Moses, peace be upon him, first due to its relevance to the book itself, and secondly due to its relation to his own prophethood, He followed it with the story of the first nations, because they were the first, and due to the horror of their punishment, and the relevance between it and the punishment of the Egyptians. So He said: {And the people} meaning, and We destroyed the people {of Noah, when they denied the messengers} by denying Noah, because whoever denies one of the prophets in action has denied all of them in potential, because
Their Lord guides them with their faith {Yunus: 9}. Just as a human, despite having sight, cannot distinguish between tangible things unless the light of the sun shines upon them, similarly, a human, despite being rational and perceptive, cannot comprehend the informed meanings as they truly are unless the light of faith shines upon them. For spiritual insight is the eye of the soul, just as sight is the eye of the body. Since it is known that they hear and understand, and what is denied is their benefit from it, it is astonishing that they are turned away from it. Thus, God, glorified, illustrates His intervention in sensory matters as an example for non-sensory matters. His work in the unseen enlightens, if He wills, with the sun of knowledge, just as His work in the visible world, equally, is a sign of their deprivation of benefit from what they have been given.
Most people benefit from both shade and sun, but the outcome is that it makes their inner selves dark by veiling them from the lights of knowledge, so they become like those walking in darkness. Their penetration into worldly matters is like walking at night on paths they have come to know and tread through repetition. The narration of Ali, may God be pleased with him, regarding the spirit that has passed, as mentioned in {wat-tayyibat lil-tayyibin}, serves as a tangible witness to this spiritual affliction - and God is the one who grants success.
He said, while expressing sorrow about those who are connected to {كذلك لنثبت} [al-Furqan: 32], indicating another benefit of His guidance: {ولقد صرفناه} meaning, We have directed the Quran, as Ibn Abbas, may Allah be pleased with him, stated that this is what is intended here, and it is supported by what follows - in various aspects of explanation, and We have made it traverse many paths, known to the masters of language, in numerous meanings {بينهم} among them, in every region, among every people {ليذكروا} to remind them, through the audible signs, of what We have instilled in their nature, of the rational evidence and the visible signs, even if it is in the slightest aspect of remembrance that would save them, as indicated by the assimilation. And since the Quran is a guide, and it is inevitable for one who is just to have faith, it indicates that those who lag behind it are only belligerent, as He said: {فأبى} meaning, they did not want to {أكثر الناس} most people {إلا كفوراً} an intensified form of kufr (disbelief).
To that end, so you may know His power and thank Him for His blessings. And when the Almighty mentioned His power in preventing water from mixing, He followed it with the ability to mix it, lest one think it is impossible, affirming the act of choice and negating the idea of natural dispositions. Thus, He said, using the pronoun as previously mentioned, to encourage the recollection of the actions and attributes that came before, so you may know the reality for which the pronoun was repeated: {And He} - namely, He alone {is the One who created from water} by mixing it with clay {a human being}, just as you see Him creating from it plants, trees, leaves, and fruits. {And He made him} - that is, after that, through the development of the stages of creation and the rotation of the cycles of upbringing {into kinds} - that is, a male to whom he is related {and mates} - that is, a female with whom he cohabits - that is, mixes with her to produce a male. Thus, He divided this water, after development, into male and female, just as He made that water into two kinds: fresh and salty, and mixed the water of the male with the water of the female whenever He willed, shaping from it a human being, and preventing it from that whenever He willed. Just as He distinguished between the fresh and the salty, and mixes between them whenever He wills, with His all-encompassing knowledge and perfect power. {And your Lord} - that is, the One who has blessed you by sending you and revealing this Quran to you {is capable} of all things, with the power to create these disparate things from a single material.
And when their statement, '{lولا أنزل إليه ملك}' {al-Furqan: 7}, was made, and their statement '{أو يلقى إليه كنز}' {al-Furqan: 8} still lingered, it was indicated that more attention should be given to the response by presenting it in the form of an answer to one who might say: What should be said to them when they conspire and assail the message with what has been mentioned and other things? So He said: '{قل}' - say to them, O most noble of creation in reality, and the most just of them in method, arguing against them by removing what could be a cause for blame:
And when the two signs were mentioned, it was mentioned what these two signs are. He said: {And He is the One who made the night} - that is, the sign of the moon {and the day} - that is, the sign of the sun {successive} - that is, having a well-known state in their difference. One comes after the other, in contrast to the characteristics of the other, and takes its place in many of the intended meanings and the estimated things. And He knows how much leniency there is in them, and whoever misses something from this, He decrees it in that. Ibn Jarir said: The Arabs say, 'The successor of this from something is successive,' and that is when something comes in the place of something that has gone before it. And in the dictionary, Al-Khalef and Al-Khalafah - with a kasrah - mean 'different.' So, according to this, the estimation would be: He made them different in light and darkness, heat and cold, and other rulings. And Ar-Razi said in Al-Lawami': It is said, 'The matter between them is successive,' that is, in turns, each one succeeding the other. And the people are successive, that is, different. And since the one who does not benefit from something is like one who is devoid of it, the making was specified for the one who harvests the fruit. So, He said: {For whoever wants to remember} - that is, to have remembrance, even if it is in the lowest of ways - by what the assimilation indicates in the recitation of the community, with the opening of the 'dhal' letter.
And when He mentions their actions and statements among themselves and with creation, and what comes before and after, and the Creator and the created, because the necessity of His existence comes after that, He mentions their conditions in
The intention is that this book is clear in itself, by its miracle, that it is from Allah. It is an explanation for every ambiguity, including the previous explanation with details and its descent upon the conditions of nations, and its representation. It also calms the fears of the Prophet (may Allah's peace be upon him) that his nation may be overwhelmed by humiliation due to lack of faith, and that his followers may be subjected to harm and aggression, as understood from the passage of time. This refers to the destruction of those who persist in disobedience and the mercy of those who are guided towards righteousness. The Quran being referred to as 'poetry' is a clear indication of this, as it differs from poetry in its lofty status, upright approach, noble purpose, truthful promises and warnings, and just announcements of good tidings and threats. Similarly, its being referred to as 'shade' is an indication of its justice.
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تَبَارَكَ ٱلَّذِى نَزَّلَ ٱلْفُرْقَانَ عَلَىٰ عَبْدِهِۦ لِيَكُونَ لِلْعَـٰلَمِينَ نَذِيرًا ﴿١﴾
Blessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner -
ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَلَمْ يَتَّخِذْ وَلَدًۭا وَلَمْ يَكُن لَّهُۥ شَرِيكٌۭ فِى ٱلْمُلْكِ وَخَلَقَ كُلَّ شَىْءٍۢ فَقَدَّرَهُۥ تَقْدِيرًۭا ﴿٢﴾
He to whom belongs the dominion of the heavens and the earth and who has not taken a son and has not had a partner in dominion and has created each thing and determined it with [precise] determination.
وَٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةًۭ لَّا يَخْلُقُونَ شَيْـًۭٔا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنفُسِهِمْ ضَرًّۭا وَلَا نَفْعًۭا وَلَا يَمْلِكُونَ مَوْتًۭا وَلَا حَيَوٰةًۭ وَلَا نُشُورًۭا ﴿٣﴾
But they have taken besides Him gods which create nothing, while they are created, and possess not for themselves any harm or benefit and possess not [power to cause] death or life or resurrection.
وَقَالَ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَـٰذَآ إِلَّآ إِفْكٌ ٱفْتَرَىٰهُ وَأَعَانَهُۥ عَلَيْهِ قَوْمٌ ءَاخَرُونَ ۖ فَقَدْ جَآءُو ظُلْمًۭا وَزُورًۭا ﴿٤﴾
And those who disbelieve say, "This [Qur'an] is not except a falsehood he invented, and another people assisted him in it." But they have committed an injustice and a lie.
وَقَالُوٓا۟ أَسَـٰطِيرُ ٱلْأَوَّلِينَ ٱكْتَتَبَهَا فَهِىَ تُمْلَىٰ عَلَيْهِ بُكْرَةًۭ وَأَصِيلًۭا ﴿٥﴾
And they say, "Legends of the former peoples which he has written down, and they are dictated to him morning and afternoon."
قُلْ أَنزَلَهُ ٱلَّذِى يَعْلَمُ ٱلسِّرَّ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ إِنَّهُۥ كَانَ غَفُورًۭا رَّحِيمًۭا ﴿٦﴾
Say, [O Muhammad], "It has been revealed by He who knows [every] secret within the heavens and the earth. Indeed, He is ever Forgiving and Merciful."
وَقَالُوا۟ مَالِ هَـٰذَا ٱلرَّسُولِ يَأْكُلُ ٱلطَّعَامَ وَيَمْشِى فِى ٱلْأَسْوَاقِ ۙ لَوْلَآ أُنزِلَ إِلَيْهِ مَلَكٌۭ فَيَكُونَ مَعَهُۥ نَذِيرًا ﴿٧﴾
And they say, "What is this messenger that eats food and walks in the markets? Why was there not sent down to him an angel so he would be with him a warner?
أَوْ يُلْقَىٰٓ إِلَيْهِ كَنزٌ أَوْ تَكُونُ لَهُۥ جَنَّةٌۭ يَأْكُلُ مِنْهَا ۚ وَقَالَ ٱلظَّـٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًۭا مَّسْحُورًا ﴿٨﴾
Or [why is not] a treasure presented to him [from heaven], or does he [not] have a garden from which he eats?" And the wrongdoers say, "You follow not but a man affected by magic."
ٱنظُرْ كَيْفَ ضَرَبُوا۟ لَكَ ٱلْأَمْثَـٰلَ فَضَلُّوا۟ فَلَا يَسْتَطِيعُونَ سَبِيلًۭا ﴿٩﴾
Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way.
تَبَارَكَ ٱلَّذِىٓ إِن شَآءَ جَعَلَ لَكَ خَيْرًۭا مِّن ذَٰلِكَ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ وَيَجْعَل لَّكَ قُصُورًۢا ﴿١٠﴾
Blessed is He who, if He willed, could have made for you [something] better than that - gardens beneath which rivers flow - and could make for you palaces.
بَلْ كَذَّبُوا۟ بِٱلسَّاعَةِ ۖ وَأَعْتَدْنَا لِمَن كَذَّبَ بِٱلسَّاعَةِ سَعِيرًا ﴿١١﴾
But they have denied the Hour, and We have prepared for those who deny the Hour a Blaze.
إِذَا رَأَتْهُم مِّن مَّكَانٍۭ بَعِيدٍۢ سَمِعُوا۟ لَهَا تَغَيُّظًۭا وَزَفِيرًۭا ﴿١٢﴾
When the Hellfire sees them from a distant place, they will hear its fury and roaring.
وَإِذَآ أُلْقُوا۟ مِنْهَا مَكَانًۭا ضَيِّقًۭا مُّقَرَّنِينَ دَعَوْا۟ هُنَالِكَ ثُبُورًۭا ﴿١٣﴾
And when they are thrown into a narrow place therein bound in chains, they will cry out thereupon for destruction.
لَّا تَدْعُوا۟ ٱلْيَوْمَ ثُبُورًۭا وَٰحِدًۭا وَٱدْعُوا۟ ثُبُورًۭا كَثِيرًۭا ﴿١٤﴾
[They will be told], "Do not cry this Day for one destruction but cry for much destruction."
قُلْ أَذَٰلِكَ خَيْرٌ أَمْ جَنَّةُ ٱلْخُلْدِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ ۚ كَانَتْ لَهُمْ جَزَآءًۭ وَمَصِيرًۭا ﴿١٥﴾
Say, "Is that better or the Garden of Eternity which is promised to the righteous? It will be for them a reward and destination.
لَّهُمْ فِيهَا مَا يَشَآءُونَ خَـٰلِدِينَ ۚ كَانَ عَلَىٰ رَبِّكَ وَعْدًۭا مَّسْـُٔولًۭا ﴿١٦﴾
For them therein is whatever they wish, [while] abiding eternally. It is ever upon your Lord a promise [worthy to be] requested.
وَيَوْمَ يَحْشُرُهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ فَيَقُولُ ءَأَنتُمْ أَضْلَلْتُمْ عِبَادِى هَـٰٓؤُلَآءِ أَمْ هُمْ ضَلُّوا۟ ٱلسَّبِيلَ ﴿١٧﴾
And [mention] the Day He will gather them and that which they worship besides Allah and will say, "Did you mislead these, My servants, or did they [themselves] stray from the way?"
قَالُوا۟ سُبْحَـٰنَكَ مَا كَانَ يَنۢبَغِى لَنَآ أَن نَّتَّخِذَ مِن دُونِكَ مِنْ أَوْلِيَآءَ وَلَـٰكِن مَّتَّعْتَهُمْ وَءَابَآءَهُمْ حَتَّىٰ نَسُوا۟ ٱلذِّكْرَ وَكَانُوا۟ قَوْمًۢا بُورًۭا ﴿١٨﴾
They will say, "Exalted are You! It was not for us to take besides You any allies. But You provided comforts for them and their fathers until they forgot the message and became a people ruined."
فَقَدْ كَذَّبُوكُم بِمَا تَقُولُونَ فَمَا تَسْتَطِيعُونَ صَرْفًۭا وَلَا نَصْرًۭا ۚ وَمَن يَظْلِم مِّنكُمْ نُذِقْهُ عَذَابًۭا كَبِيرًۭا ﴿١٩﴾
So they will deny you, [disbelievers], in what you say, and you cannot avert [punishment] or [find] help. And whoever commits injustice among you - We will make him taste a great punishment.
وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ ٱلْمُرْسَلِينَ إِلَّآ إِنَّهُمْ لَيَأْكُلُونَ ٱلطَّعَامَ وَيَمْشُونَ فِى ٱلْأَسْوَاقِ ۗ وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍۢ فِتْنَةً أَتَصْبِرُونَ ۗ وَكَانَ رَبُّكَ بَصِيرًۭا ﴿٢٠﴾
And We did not send before you, [O Muhammad], any of the messengers except that they ate food and walked in the markets. And We have made some of you [people] as trial for others - will you have patience? And ever is your Lord, Seeing.
۞ وَقَالَ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا لَوْلَآ أُنزِلَ عَلَيْنَا ٱلْمَلَـٰٓئِكَةُ أَوْ نَرَىٰ رَبَّنَا ۗ لَقَدِ ٱسْتَكْبَرُوا۟ فِىٓ أَنفُسِهِمْ وَعَتَوْ عُتُوًّۭا كَبِيرًۭا ﴿٢١﴾
And those who do not expect the meeting with Us say, "Why were not angels sent down to us, or [why] do we [not] see our Lord?" They have certainly become arrogant within themselves and [become] insolent with great insolence.
يَوْمَ يَرَوْنَ ٱلْمَلَـٰٓئِكَةَ لَا بُشْرَىٰ يَوْمَئِذٍۢ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًۭا مَّحْجُورًۭا ﴿٢٢﴾
The day they see the angels - no good tidings will there be that day for the criminals, and [the angels] will say, "Prevented and inaccessible."
وَقَدِمْنَآ إِلَىٰ مَا عَمِلُوا۟ مِنْ عَمَلٍۢ فَجَعَلْنَـٰهُ هَبَآءًۭ مَّنثُورًا ﴿٢٣﴾
And We will regard what they have done of deeds and make them as dust dispersed.
أَصْحَـٰبُ ٱلْجَنَّةِ يَوْمَئِذٍ خَيْرٌۭ مُّسْتَقَرًّۭا وَأَحْسَنُ مَقِيلًۭا ﴿٢٤﴾
The companions of Paradise, that Day, are [in] a better settlement and better resting place.
وَيَوْمَ تَشَقَّقُ ٱلسَّمَآءُ بِٱلْغَمَـٰمِ وَنُزِّلَ ٱلْمَلَـٰٓئِكَةُ تَنزِيلًا ﴿٢٥﴾
And [mention] the Day when the heaven will split open with [emerging] clouds, and the angels will be sent down in successive descent.
ٱلْمُلْكُ يَوْمَئِذٍ ٱلْحَقُّ لِلرَّحْمَـٰنِ ۚ وَكَانَ يَوْمًا عَلَى ٱلْكَـٰفِرِينَ عَسِيرًۭا ﴿٢٦﴾
True sovereignty, that Day, is for the Most Merciful. And it will be upon the disbelievers a difficult Day.
وَيَوْمَ يَعَضُّ ٱلظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَـٰلَيْتَنِى ٱتَّخَذْتُ مَعَ ٱلرَّسُولِ سَبِيلًۭا ﴿٢٧﴾
And the Day the wrongdoer will bite on his hands [in regret] he will say, "Oh, I wish I had taken with the Messenger a way.
يَـٰوَيْلَتَىٰ لَيْتَنِى لَمْ أَتَّخِذْ فُلَانًا خَلِيلًۭا ﴿٢٨﴾
Oh, woe to me! I wish I had not taken that one as a friend.
لَّقَدْ أَضَلَّنِى عَنِ ٱلذِّكْرِ بَعْدَ إِذْ جَآءَنِى ۗ وَكَانَ ٱلشَّيْطَـٰنُ لِلْإِنسَـٰنِ خَذُولًۭا ﴿٢٩﴾
He led me away from the remembrance after it had come to me. And ever is Satan, to man, a deserter."
وَقَالَ ٱلرَّسُولُ يَـٰرَبِّ إِنَّ قَوْمِى ٱتَّخَذُوا۟ هَـٰذَا ٱلْقُرْءَانَ مَهْجُورًۭا ﴿٣٠﴾
And the Messenger has said, "O my Lord, indeed my people have taken this Qur'an as [a thing] abandoned."
وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّۭا مِّنَ ٱلْمُجْرِمِينَ ۗ وَكَفَىٰ بِرَبِّكَ هَادِيًۭا وَنَصِيرًۭا ﴿٣١﴾
And thus have We made for every prophet an enemy from among the criminals. But sufficient is your Lord as a guide and a helper.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَوْلَا نُزِّلَ عَلَيْهِ ٱلْقُرْءَانُ جُمْلَةًۭ وَٰحِدَةًۭ ۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَ ۖ وَرَتَّلْنَـٰهُ تَرْتِيلًۭا ﴿٣٢﴾
And those who disbelieve say, "Why was the Qur'an not revealed to him all at once?" Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly.
وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَـٰكَ بِٱلْحَقِّ وَأَحْسَنَ تَفْسِيرًا ﴿٣٣﴾
And they do not come to you with an argument except that We bring you the truth and the best explanation.
ٱلَّذِينَ يُحْشَرُونَ عَلَىٰ وُجُوهِهِمْ إِلَىٰ جَهَنَّمَ أُو۟لَـٰٓئِكَ شَرٌّۭ مَّكَانًۭا وَأَضَلُّ سَبِيلًۭا ﴿٣٤﴾
The ones who are gathered on their faces to Hell - those are the worst in position and farthest astray in [their] way.
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ وَجَعَلْنَا مَعَهُۥٓ أَخَاهُ هَـٰرُونَ وَزِيرًۭا ﴿٣٥﴾
And We had certainly given Moses the Scripture and appointed with him his brother Aaron as an assistant.
فَقُلْنَا ٱذْهَبَآ إِلَى ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا فَدَمَّرْنَـٰهُمْ تَدْمِيرًۭا ﴿٣٦﴾
And We said, "Go both of you to the people who have denied Our signs." Then We destroyed them with [complete] destruction.
وَقَوْمَ نُوحٍۢ لَّمَّا كَذَّبُوا۟ ٱلرُّسُلَ أَغْرَقْنَـٰهُمْ وَجَعَلْنَـٰهُمْ لِلنَّاسِ ءَايَةًۭ ۖ وَأَعْتَدْنَا لِلظَّـٰلِمِينَ عَذَابًا أَلِيمًۭا ﴿٣٧﴾
And the people of Noah - when they denied the messengers, We drowned them, and We made them for mankind a sign. And We have prepared for the wrongdoers a painful punishment.
وَعَادًۭا وَثَمُودَا۟ وَأَصْحَـٰبَ ٱلرَّسِّ وَقُرُونًۢا بَيْنَ ذَٰلِكَ كَثِيرًۭا ﴿٣٨﴾
And [We destroyed] 'Aad and Thamud and the companions of the well and many generations between them.
وَكُلًّۭا ضَرَبْنَا لَهُ ٱلْأَمْثَـٰلَ ۖ وَكُلًّۭا تَبَّرْنَا تَتْبِيرًۭا ﴿٣٩﴾
And for each We presented examples [as warnings], and each We destroyed with [total] destruction.
وَلَقَدْ أَتَوْا۟ عَلَى ٱلْقَرْيَةِ ٱلَّتِىٓ أُمْطِرَتْ مَطَرَ ٱلسَّوْءِ ۚ أَفَلَمْ يَكُونُوا۟ يَرَوْنَهَا ۚ بَلْ كَانُوا۟ لَا يَرْجُونَ نُشُورًۭا ﴿٤٠﴾
And they have already come upon the town which was showered with a rain of evil. So have they not seen it? But they are not expecting resurrection.
وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَـٰذَا ٱلَّذِى بَعَثَ ٱللَّهُ رَسُولًا ﴿٤١﴾
And when they see you, [O Muhammad], they take you not except in ridicule, [saying], "Is this the one whom Allah has sent as a messenger?
إِن كَادَ لَيُضِلُّنَا عَنْ ءَالِهَتِنَا لَوْلَآ أَن صَبَرْنَا عَلَيْهَا ۚ وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ ٱلْعَذَابَ مَنْ أَضَلُّ سَبِيلًا ﴿٤٢﴾
He almost would have misled us from our gods had we not been steadfast in [worship of] them." But they are going to know, when they see the punishment, who is farthest astray in [his] way.
أَرَءَيْتَ مَنِ ٱتَّخَذَ إِلَـٰهَهُۥ هَوَىٰهُ أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلًا ﴿٤٣﴾
Have you seen the one who takes as his god his own desire? Then would you be responsible for him?
أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ إِنْ هُمْ إِلَّا كَٱلْأَنْعَـٰمِ ۖ بَلْ هُمْ أَضَلُّ سَبِيلًا ﴿٤٤﴾
Or do you think that most of them hear or reason? They are not except like livestock. Rather, they are [even] more astray in [their] way.
أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ ٱلظِّلَّ وَلَوْ شَآءَ لَجَعَلَهُۥ سَاكِنًۭا ثُمَّ جَعَلْنَا ٱلشَّمْسَ عَلَيْهِ دَلِيلًۭا ﴿٤٥﴾
Have you not considered your Lord - how He extends the shadow, and if He willed, He could have made it stationary? Then We made the sun for it an indication.
ثُمَّ قَبَضْنَـٰهُ إِلَيْنَا قَبْضًۭا يَسِيرًۭا ﴿٤٦﴾
Then We hold it in hand for a brief grasp.
وَهُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِبَاسًۭا وَٱلنَّوْمَ سُبَاتًۭا وَجَعَلَ ٱلنَّهَارَ نُشُورًۭا ﴿٤٧﴾
And it is He who has made the night for you as clothing and sleep [a means for] rest and has made the day a resurrection.
وَهُوَ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَـٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۚ وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءًۭ طَهُورًۭا ﴿٤٨﴾
And it is He who sends the winds as good tidings before His mercy, and We send down from the sky pure water
لِّنُحْـِۧىَ بِهِۦ بَلْدَةًۭ مَّيْتًۭا وَنُسْقِيَهُۥ مِمَّا خَلَقْنَآ أَنْعَـٰمًۭا وَأَنَاسِىَّ كَثِيرًۭا ﴿٤٩﴾
That We may bring to life thereby a dead land and give it as drink to those We created of numerous livestock and men.
وَلَقَدْ صَرَّفْنَـٰهُ بَيْنَهُمْ لِيَذَّكَّرُوا۟ فَأَبَىٰٓ أَكْثَرُ ٱلنَّاسِ إِلَّا كُفُورًۭا ﴿٥٠﴾
And We have certainly distributed it among them that they might be reminded, but most of the people refuse except disbelief.
وَلَوْ شِئْنَا لَبَعَثْنَا فِى كُلِّ قَرْيَةٍۢ نَّذِيرًۭا ﴿٥١﴾
And if We had willed, We could have sent into every city a warner.
فَلَا تُطِعِ ٱلْكَـٰفِرِينَ وَجَـٰهِدْهُم بِهِۦ جِهَادًۭا كَبِيرًۭا ﴿٥٢﴾
So do not obey the disbelievers, and strive against them with the Qur'an a great striving.
۞ وَهُوَ ٱلَّذِى مَرَجَ ٱلْبَحْرَيْنِ هَـٰذَا عَذْبٌۭ فُرَاتٌۭ وَهَـٰذَا مِلْحٌ أُجَاجٌۭ وَجَعَلَ بَيْنَهُمَا بَرْزَخًۭا وَحِجْرًۭا مَّحْجُورًۭا ﴿٥٣﴾
And it is He who has released [simultaneously] the two seas, one fresh and sweet and one salty and bitter, and He placed between them a barrier and prohibiting partition.
وَهُوَ ٱلَّذِى خَلَقَ مِنَ ٱلْمَآءِ بَشَرًۭا فَجَعَلَهُۥ نَسَبًۭا وَصِهْرًۭا ۗ وَكَانَ رَبُّكَ قَدِيرًۭا ﴿٥٤﴾
And it is He who has created from water a human being and made him [a relative by] lineage and marriage. And ever is your Lord competent [concerning creation].
وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُهُمْ وَلَا يَضُرُّهُمْ ۗ وَكَانَ ٱلْكَافِرُ عَلَىٰ رَبِّهِۦ ظَهِيرًۭا ﴿٥٥﴾
But they worship rather than Allah that which does not benefit them or harm them, and the disbeliever is ever, against his Lord, an assistant [to Satan].
وَمَآ أَرْسَلْنَـٰكَ إِلَّا مُبَشِّرًۭا وَنَذِيرًۭا ﴿٥٦﴾
And We have not sent you, [O Muhammad], except as a bringer of good tidings and a warner.
قُلْ مَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَن شَآءَ أَن يَتَّخِذَ إِلَىٰ رَبِّهِۦ سَبِيلًۭا ﴿٥٧﴾
Say, "I do not ask of you for it any payment - only that whoever wills might take to his Lord a way."
وَتَوَكَّلْ عَلَى ٱلْحَىِّ ٱلَّذِى لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِۦ ۚ وَكَفَىٰ بِهِۦ بِذُنُوبِ عِبَادِهِۦ خَبِيرًا ﴿٥٨﴾
And rely upon the Ever-Living who does not die, and exalt [Allah] with His praise. And sufficient is He to be, with the sins of His servants, Acquainted -
ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍۢ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۚ ٱلرَّحْمَـٰنُ فَسْـَٔلْ بِهِۦ خَبِيرًۭا ﴿٥٩﴾
He who created the heavens and the earth and what is between them in six days and then established Himself above the Throne - the Most Merciful, so ask about Him one well informed.
وَإِذَا قِيلَ لَهُمُ ٱسْجُدُوا۟ لِلرَّحْمَـٰنِ قَالُوا۟ وَمَا ٱلرَّحْمَـٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًۭا ۩ ﴿٦٠﴾
And when it is said to them, "Prostrate to the Most Merciful," they say, "And what is the Most Merciful? Should we prostrate to that which you order us?" And it increases them in aversion.
تَبَارَكَ ٱلَّذِى جَعَلَ فِى ٱلسَّمَآءِ بُرُوجًۭا وَجَعَلَ فِيهَا سِرَٰجًۭا وَقَمَرًۭا مُّنِيرًۭا ﴿٦١﴾
Blessed is He who has placed in the sky great stars and placed therein a [burning] lamp and luminous moon.
وَهُوَ ٱلَّذِى جَعَلَ ٱلَّيْلَ وَٱلنَّهَارَ خِلْفَةًۭ لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًۭا ﴿٦٢﴾
And it is He who has made the night and the day in succession for whoever desires to remember or desires gratitude.
وَعِبَادُ ٱلرَّحْمَـٰنِ ٱلَّذِينَ يَمْشُونَ عَلَى ٱلْأَرْضِ هَوْنًۭا وَإِذَا خَاطَبَهُمُ ٱلْجَـٰهِلُونَ قَالُوا۟ سَلَـٰمًۭا ﴿٦٣﴾
And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace,
وَٱلَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًۭا وَقِيَـٰمًۭا ﴿٦٤﴾
And those who spend [part of] the night to their Lord prostrating and standing [in prayer]
وَٱلَّذِينَ يَقُولُونَ رَبَّنَا ٱصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ ۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا ﴿٦٥﴾
And those who say, "Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering;
إِنَّهَا سَآءَتْ مُسْتَقَرًّۭا وَمُقَامًۭا ﴿٦٦﴾
Indeed, it is evil as a settlement and residence."
وَٱلَّذِينَ إِذَآ أَنفَقُوا۟ لَمْ يُسْرِفُوا۟ وَلَمْ يَقْتُرُوا۟ وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًۭا ﴿٦٧﴾
And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate
وَٱلَّذِينَ لَا يَدْعُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ وَلَا يَقْتُلُونَ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ وَلَا يَزْنُونَ ۚ وَمَن يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًۭا ﴿٦٨﴾
And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty.
يُضَـٰعَفْ لَهُ ٱلْعَذَابُ يَوْمَ ٱلْقِيَـٰمَةِ وَيَخْلُدْ فِيهِۦ مُهَانًا ﴿٦٩﴾
Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated -
إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ عَمَلًۭا صَـٰلِحًۭا فَأُو۟لَـٰٓئِكَ يُبَدِّلُ ٱللَّهُ سَيِّـَٔاتِهِمْ حَسَنَـٰتٍۢ ۗ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًۭا ﴿٧٠﴾
Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.
وَمَن تَابَ وَعَمِلَ صَـٰلِحًۭا فَإِنَّهُۥ يَتُوبُ إِلَى ٱللَّهِ مَتَابًۭا ﴿٧١﴾
And he who repents and does righteousness does indeed turn to Allah with [accepted] repentance.
وَٱلَّذِينَ لَا يَشْهَدُونَ ٱلزُّورَ وَإِذَا مَرُّوا۟ بِٱللَّغْوِ مَرُّوا۟ كِرَامًۭا ﴿٧٢﴾
And [they are] those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity.
وَٱلَّذِينَ إِذَا ذُكِّرُوا۟ بِـَٔايَـٰتِ رَبِّهِمْ لَمْ يَخِرُّوا۟ عَلَيْهَا صُمًّۭا وَعُمْيَانًۭا ﴿٧٣﴾
And those who, when reminded of the verses of their Lord, do not fall upon them deaf and blind.
وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَٰجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعْيُنٍۢ وَٱجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا ﴿٧٤﴾
And those who say, "Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous."
أُو۟لَـٰٓئِكَ يُجْزَوْنَ ٱلْغُرْفَةَ بِمَا صَبَرُوا۟ وَيُلَقَّوْنَ فِيهَا تَحِيَّةًۭ وَسَلَـٰمًا ﴿٧٥﴾
Those will be awarded the Chamber for what they patiently endured, and they will be received therein with greetings and [words of] peace.
خَـٰلِدِينَ فِيهَا ۚ حَسُنَتْ مُسْتَقَرًّۭا وَمُقَامًۭا ﴿٧٦﴾
Abiding eternally therein. Good is the settlement and residence.
قُلْ مَا يَعْبَؤُا۟ بِكُمْ رَبِّى لَوْلَا دُعَآؤُكُمْ ۖ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًۢا ﴿٧٧﴾
Say, "What would my Lord care for you if not for your supplication?" For you [disbelievers] have denied, so your denial is going to be adherent.