Surah Ash-Shuara (الشعراء) is a Meccan surah of the Quran with 227 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 14 min readBy presenting the circumstance, and at that point, their speech becomes a mutual exhortation to magnify the Speaker, may He be exalted, Himself, because the position is one of grandeur, and the grandeur of the Messenger is part of the grandeur of the One who sent him. Nevertheless, it is possible that this is an indication of the good tidings of the one who will follow them, as He has ordained. It is also possible that the companionship is for all, as in His saying {what is done in private by three, He is the fourth of them} {Al-Mujadalah: 7}. And when He, may He be exalted, negated that anything Moses feared would occur in this confirmed manner, and its appearance in confronting Pharaoh was clearer, He explicitly stated it in His saying: {So they went} meaning, thus, due to this guarantee of protection and preservation, I say to you both: go {to Pharaoh} himself, despite the greatness of his kingdom and the multitude of his armies {and say} at the moment you reach him and those with him: {We are the Messengers} He singled them out, intending by it the noble species, suitable for the two of them, indicating by the oneness the fact that they are, in their mutual support and agreement, like one soul, and there is no contradiction because it either occurred twice, each time with a different connotation, or once, implying duality and agreement, so the expression is suitable in both cases, and He did not use the dual form here because the context does not require it to draw attention to the request of our Prophet, may God's peace be upon him, for support, in contrast to what was mentioned in Surah Taha {Lord of the Worlds*} meaning, the One who is gracious to all creation, governing them; then He mentioned to him what He intended from the message to him, saying, explaining with the tool of interpretation, because the Messenger
When I have become independent of you, and this is exclusion through kindness, along with disobedience through ingratitude, do not exclude my people from destruction while they are in obedience to You, and their predecessors have bestowed upon you a favor that you are not unaware of {if you are} that is, if you are firmly established {those who are certain*}, that is, characterized by a firm trust in what you believe, a trait that is inherent in the people of knowledge regarding the fundamentals of the religion, and the answer is: you know that, and you know that there is no more truthful answer than this, because what is mentioned is subject to change, and it has a changer who does not change, and that is the one we have sent, that is, if you have certainty, then you recognize Him, due to the clarity of His manifestation and the universality of His light. {He said}, that is, Pharaoh, {to those around him} from the nobles of his people, also rebuking them: {Will you not listen*}, that is, will you not pay attention to him with all your effort, and his statement appears to be a warning to them about denial, because he asked about the nature, and was answered with something else, and it is possible to interpret it differently if he was being constrained, so it is one of the hidden aspects of his plan.
And when the accursed one was rebuked in his response, and he sometimes claimed that the heavens and the space between them are not created, the listener expects a response that necessitates it. The healing of this question began with the statement of Moses, specifically after generalizing something that cannot be argued about, witnessing the existence of its individuals after they did not exist: {said} – that is, Moses – specifying {your Lord} – that is, the One who brings you into existence, nurtures you, and perfects you – {and the Lord of your forefathers, the former ones} {ربكم} {ورب آبائكم الأولين}
And they presented it in a manner of inquiry, out of politeness towards him, saying: {if we are} - meaning, if we are firmly established in this - {we are} specifically {the dominant ones}, with the particle of doubt accompanying their certainty of dominance, intimidating him that if he did not fulfill his promise, they would not be sincere to him. Then, it was said in response to one who seemed to have asked about his response: {He said}, responding to what they asked: {yes}, meaning, that is for you, and he added to them what is even more excellent in the eyes of the people of the world, confirming it to him, so he said: {and if you are}, meaning, if you are dominant, {then you are among the nearest} to me, and he added {then} here, an addition for emphasis, due to the clarity of the proof it contains, of their distance from faith, as a consolation to the one being addressed, peace be upon him, for all of this. And what follows from the haste of the magicians to believe - after what was mentioned of their swearing by His might with the utmost emphasis - is a fulfillment of the verse {so their necks became humbled to it}. And when the listener looks at the response of the Prophet of God, Moses, peace be upon him, he is answered by his saying: {Moses said to them}, intending to nullify their magic, because he cannot be overcome by it except by casting, not merely by casting, and not caring about their multitude or knowledge after they had chosen - as in another surah: {throw what you will throw} - whatever it may be, belittling them in relation to the command of God. {So they threw} - meaning, they caused their ropes and staffs, which they had prepared for magic, to be thrown - {and they said}, swearing:
They said, 'We have believed in the Lord of the worlds,' meaning the One to whom Moses, peace be upon him, called, or what he spoke. Then they specifically mentioned it, revealing the deception of Pharaoh with what cannot be borne by anyone else, so they said, explaining: 'The Lord.' And there was no call here to deviate from the origin, so he said, expressing their words: 'Moses and Aaron,' meaning those who did good to us by warning us about it and guiding us to it, and believing them in what was done through their hands. And when Pharaoh feared that the people would follow them, due to what they saw that amazed them from their matter, and it had been previously known that the one who denied them was Pharaoh himself, God, the Exalted, said, informing about him: 'He said' without mentioning the doer - meaning Pharaoh - due to the lack of ambiguity, and the purpose of the surah does not require clarification, as in Al-A'raf, but rather it is suitable for turning away from it and being relieved of it, denying and rushing, deceiving, for he is only punished for rushing without permission, not for the act itself, and his intention was only to verify in order to delay the people with this imagination from rushing to believe until a time when {you believed in him}, meaning Moses, peace be upon him. He singled him out with the pronoun because he is the origin in this message, and the reality of the speech: you have made the affirmation of what he informed about God, glorifying Him with that {before I gave you permission}, meaning in faith. Then he explained their action with what indicates that it is out of deceit and trickery, not out of good following, so he said: 'Indeed, he'
For they were never among those who would fight, as one says to someone he looks down upon: "He is too low to do such and such." So He said: {few} (i.e., in relation to the countless soldiers We have). Even if they were many in their own right, their multitude does not prevent you, O those who will be gathered, from following them. Al-Bagawi reported from Ibn Mas'ud (RAA) that they were six hundred thousand and ninety thousand, and the number of Pharaoh's companions is uncountable. This is an explanation that Pharaoh, despite his immense power, was unable to have any effect on Moses (peace be upon him) or those who followed him, confirming what was previously promised at the beginning of the story. When He mentioned what prevents fear from following them, He mentioned what necessitates encouragement and warns against slackness, saying: {And indeed, they are to us} and We are as We are, in terms of multitude and greatness, {certainly enraging} (i.e., because of what they inflicted upon Us, taking their own lives and borrowing gold and silver vessels and fine clothing). There is no mercy in your hearts to protect them. Since the word "shardham" (شرذم) literally means scattered fragments, the expression alludes to the fact that despite their number, they are dispersed and not united in a single heart, and He mentioned that
And the woman who guided them to the bones of Joseph, peace be upon him - as it is said. As for the Children of Israel, many of them were unstable, often rebellious, and would say and do things that constituted disbelief, until God the Exalted redeemed them through Moses, peace be upon him, and those who came after him. The first thing they did after crossing the sea was to ask to have idols made for them, which they had seen. As for others who lagged behind, their condition is well-known and their affairs are openly visible. {And indeed, your Lord} - who has done good to you by elevating your matter and saving people from the darkness of ignorance through you - {is the Exalted} - the One capable of taking revenge on every wrongdoer - {the Merciful} - the One who performs acts of profound mercy. He therefore delays and bestows blessings, and protects from evils, but does not delay, rather sends messengers and reveals to them what He pleases and what He dislikes. Thus, He does not destroy anyone until after excuse, so do not be despondent about those who do not believe, and do not worry about that.
Thus, it is He who, due to His uniqueness in creating me, is the one who guides me to righteousness. Since no one except my Creator knows the inner nature of the created being and is capable of perfecting His disposition within me, and my Creator is the only one who is all-hearing, all-seeing, capable of harm and benefit, and possesses all perfection. Undoubtedly, creation pertains to the body, while guidance pertains to the soul, and through creation and guidance, all benefits are attained. A human being has a form from the realm of creation and a form from the realm of command, and the composition of the form is given precedence, as evident from this verse and His statement {And when I have formed him and breathed into him of My spirit} {الحجر: ٢٩} and similar verses. The creation is mentioned in the past tense because it does not recur in this world, whereas guidance is mentioned in the present tense due to its renewal and repetition in both religion and the world. And it is He, and no one else, who provides me with food and drink. If He wills, He can eliminate what I eat and drink, or afflict me with a calamity that prevents me from eating or drinking.
The mind becomes attached to something without a preceding cause. Thus, for {أن يغفر}, which means to erase and cover, there is no action left for it. Since Allah, may He be exalted, is beyond any intention, forgiveness is but a glance from the servant, and He said: {لي}, attributing the sin to Himself in humility before His Lord, saying: {خطيئتي}, meaning my shortcoming in recognizing His true worth. For the weak and incapable cannot fulfill all that is required in serving the Great and Exalted, and what he does is by Allah's decree, may He be exalted, so he has no real action in it. {يوم الدين} refers to the Day of Reckoning. After praising Allah with what He deserves and concluding with the mention of this great day, he prayed for what would alleviate its terror. His action indicated that praising before asking is an important matter, and it has a great impact on the response. So, he said, turning to the position of observation, indicating that the matter is terrifying, and only one of great power can save from its danger, due to the deficiencies inherent in the soul: {رب}, meaning O You who have been gracious to me, {هب لي حكماً}, meaning grant me a perfected action based on knowledge, and its origin is building something according to what wisdom requires. Since reliance is solely on pure generosity, whoever is called to account will be punished, he said: {وألحقني بالصالحين}, meaning those You have made leaders of the pious in this world and the next, and they are those whose words
And when it was indicated that the intended meaning is the Hereafter, He clarified the asceticism in this world by belittling the significance of what it contains, saying: {yom la yanfa} - that is, for anyone - {mal} - meaning wealth
And when they fell into this perdition, and salvation became impossible for them, their futile longing led them to say: {If only we could have another chance}, meaning a return to the world, {so that we could be among the believers}, i.e., those for whom faith has become an inherent and lasting attribute, and thus Paradise would be brought near to them. And since this story contains the greatest deterrent against polytheism and the strongest exhortation to faith, He draws attention to it by saying: {Indeed, in this} - i.e., this great matter that He has narrated, including the statement of Abraham, peace be upon him, in establishing the proof against the idols and setting up the evidence that there is no right except the sovereignty of the Exalted and Judging King, and encouraging and warning them, and guiding them to provision during the days of respite - {there is a sign}, i.e., a great sign of the falsity of falsehood and the rights of truth. And {it is not} - i.e., and the situation is that {most of them} - i.e., those who witnessed this great matter and those who heard it from him - {were believers}, i.e., to the extent that faith had become a fixed and lasting attribute for them. And in this is the greatest consolation for the Prophet, peace be upon him, in the greatest of his ancestors, peace be upon them. And {indeed, your Lord} - i.e., the One who has done good to you by sending you and guiding the nation through you - {He is the Exalted in Might}, i.e., the One who is able to inflict punishment on anyone who opposes Him when they oppose Him, {the Merciful}, i.e., the One who acts with mercy in His delay of the disobedient, and the sending down of blessings, and the repelling of evils, and the sending of messengers, and the establishment of laws, to make clear what He is pleased with so that it may be followed, and what He is displeased with so that it may be avoided.
O Noah, you will be among those who are rejected, meaning those who are killed, and your weak followers will not benefit you.
And exalting His allies, {He is the Exalted in Might}, meaning the One who, by His might, is capable of forcing everyone to obey Him and destroying them at the very onset of disobedience. {The Merciful}, meaning the One who specially blesses whomsoever of His servants He wills with His pure love, and sends messengers to those who stray from the upright path of reason to clarify what is obligatory and what is detestable. Thus, no one is destroyed except after a clear and sufficient explanation and notification. Since it is as if it were said, 'This is indeed an astonishing matter, with a lesson in it, so what did those who came after them do? Did they take heed?' The response is given by His statement, indicating both attributes: {The people of 'Ad denied}, that is, the tribe to whom Allah gave power on earth after the people of Noah {the messengers}, by turning away from the miracle of Hud, peace be upon him. Then, this noble Prophet, may Allah's blessings be upon him, continued by saying: {When} their brother Hud {said to them: 'Will you not fear Allah?'}, they did not hesitate in denying him, nor did they delay in responding to his call to reflect or otherwise. They knew of his brotherhood, his sincere advice, and his loyalty. {Will you not fear Allah?} is in the form of a polite presentation, with gentleness and kindness towards them. {I am to you a trustworthy messenger}, meaning it is He who has entrusted me to say this to you, {so fear Allah and obey me}, meaning, therefore, I say to you: fear Allah, {and obey me}, in
The heart is softened by the remembrance of promise and warning. The meaning is that the matter is equal in both cases, in that we will not obey you in anything. Then they justified that by saying: {if} this, which you have brought to us, {is not} but {a fabrication} - with the 'kh' pronounced and the 'l' silent, as read by Ibn Kathir, Abu 'Amr, and Al-Kisa'i - {of the ancients}, meaning their lie, or this which we are in is not but a habit of the ancients in the life of some people and the death of others, and the well-being of one group and the affliction of another. The reading of the rest, with the 'kh' and 'l' pronounced, also indicates this. {And we will not be punished} because we are people of strength, courage, and ingenuity. Since this statement contains denial, it is followed by the statement: {So they denied him}, then {So We destroyed them} with the wind, due to the greatness that we possess, which makes their greatness insignificant, and the power that made their power insignificant. {In that} destruction, in every century, of the disobedient and the salvation of the obedient, {there is a sign} - a great one - for those who come after, in that God, the Exalted, is the One who does this alone, because He establishes the truth and nullifies falsehood, and He is with His allies and those who are with Him, not humbled, and against His enemies and those who are against Him, not honored. {And most of them} - most of those who came after - {were not believers}. So do not grieve, you, over those who turn away from faith. {And your Lord} - the One who has done good to you by sending you and other blessings - {He is the Mighty} in His revenge, {the Merciful} in His bestowal, honor, and benevolence, despite their disobedience and ingratitude, and the sending of warners.
And when he mentioned the message, it became an excuse for him in confronting the matter, causing him to say {فاتقوا الله}, meaning the Highest King who possesses absolute wealth. And when he mentioned the trust, he said: {وأطيعون*}. And when he established what necessitates approaching it, he negated what implies the habit of turning away from it, so he said: {وما}, meaning I am such and such to you, and yet I {أسئلكم عليه} do not ask you for any reward, and he emphasized this negation by saying: {من أجر}, then he added to this emphasis
He continued with the story, saying: {kadhthabat} meaning the behavior of those who came before, as if they had agreed upon it. {qawm Lūṭ al-mursalīn} because whoever denies a messenger, as previously mentioned, has denied all of them, since the miracles all point to the truth. This verse explicitly states their disbelief through denial. It also highlights their swift deviation by saying: {idh} meaning when {qāla lahum akhūhum} meaning their brother in residence, not by blood relation, since he was the nephew of Prophet Ibrāhīm, and both were from the eastern lands of Babylon. It seems he mentioned brotherhood to indicate his choice to live among them, his compatibility with them through marriage, his long residence in their city, and his having children with their women, despite being a villager, and then clarified by saying: {Lūṭ a-lā tattaqūn} meaning do you not fear Allāh, making a barrier between you and His wrath? Since the content of this call to them and their denial of it due to lack of fear, he explained that by saying: {inī lakum} meaning specifically to you {rasūl amīn} meaning I am a trustworthy messenger, with no deception or betrayal. Therefore, he warned them, saying: {fa-ttaqū Allāha} meaning because of His power to destroy those He wills and His greatness {wa-aṭīʿūn} meaning obey me, because obeying me is the cause of your salvation, since I only command you with what He is pleased with, and I only prohibit you from what He is displeased with.
The people of Lot were originally and fundamentally corrupt, even though they may have understood that the intention was to abandon their actions with women during the act, saying, while deviating from the truth and persisting in their depravity: {But you are a people transgressing} - meaning you have abandoned your wives by exceeding the act with them and going beyond to the act with males. This is not a new thing for you, for transgression - which is exceeding the limit in evil - is a description of you, and you are deeply rooted in it, so you do not stop at the limit set by Allah. When the truth became clear and the intention was understood, and it was unfamiliar to them, and the listener awaited their response, the story about them was resumed, saying, informing of their interruption and that they knew they had no argument in that matter due to their deviation to obscenity: {They said}, swearing: {If you do not desist}, and they called him by his name with roughness and harshness, so they said: {O Lot}, about your denial of us like this. And since he had greatness due to prophethood and noble actions that necessitate his reverence and the denial of anyone who hears them that someone like him would emerge, they added emphasis, saying: {You will surely be of those who are expelled} - meaning you will be among those we will expel from our land in a terrible manner, and you will become famous for it among them. This indicates that he was a stranger to them, and their continuous habit was to reject anyone who opposed them, and their intention was that they would be the ones
And when He mentioned their salvation, which implied the destruction of the others, He explicitly stated it in a manner that conveyed astonishment, using the instrument of respite, for He knew that it was not the first time that He had done so after their departure, and no interval had occurred between them. So He said: {ثم دمرنا}, meaning We destroyed them with a sudden, severe, and intense destruction. And how excellent is the expression 'الآخرين' to convey their delay in every aspect. Since the meaning of {دمرنا} is 'We decreed their destruction', He then said: {وأمطرنا}, indicating the punishment by His transgression 'upon' them, saying: {عليهم مطراً}, meaning what a rain it was. And for this reason, He explained it by saying: {فساء مطر المنذرين*}, meaning how evil was the rain of those who were warned by Lut, peace be upon him, with what he indicated by his denial and expression of piety and tyranny. And since the course of the deniers and the believers follows a single system of destruction and salvation, which is the greatest lesson and the largest admonition, He alluded to it by saying: {إن في ذلك لآية}, meaning a great sign of the truthfulness of the messengers in all their promises and threats, and their glad tidings and warnings. And since those who came after these nations, such as Quraysh, and those who preceded them, had learned about their stories and added to some of the news their own observations of the lands and their interpretations of the signs
And when it is as if it is said: What is it that you lament? He said: Explaining that their disease
The One who brought them these tidings, while they were averse to it, and to whom belongs the abandonment {of the revelation of the Lord of the worlds}. This means the One who nurtured them with the comprehensiveness of His knowledge and the greatness of His power, with what no one else can do, for He brought them the truth through the tongue of one who had never mixed with a scholar. And although He, glorified, nourished them with His blessings and managed them with His wisdom, His wisdom necessitated that this reminder be comprehensive, being the final one, and that it be a miracle, being the perfection. And He revealed it gradually, bit by bit. In it, the stories are repeated, with each surah containing what is suitable for the intended purpose of that surah, expressing what is presented from it in a way that suits the purpose of that context, while considering reality and conforming to existence. And when it was necessary to say: Who brought this speech from the One of Majesty? He said: {It was revealed by} the stars, on the path of gradualness, from the highest horizon, which is the place of blessings. And He expressed Gabriel, peace be upon him, by saying: {The Spirit}, indicating that it is the substance of good, and that the spirits come with what is revealed from guidance. And He said: {The Trustworthy}, indicating that he is protected from every impurity, so it is not possible for him to betray {upon your heart}, O Muhammad, who is the most noble of hearts, the highest, the most upright, and the most capable, so there is no deviation in it, nor any crookedness.
When it is necessary to connect with them, just as an arrow is organized when thrown or a spear when pierced into the heart, it does not expand for them, nor does it become relaxed by it, but rather it appears narrow and tight. And since this meaning is hidden, He explains it by saying: {la yuminna bihi}, meaning because of their inherent criminal nature and the natural seal placed on their hearts. Until they see the painful punishment, at which point they will believe when faith will not benefit them, and they will seek safety when there is no safety. Since the approach of evil is more severe when it is sudden, and taking them by surprise without any opportunity for preparation, He illustrates this by saying, indicating severity and consequence with the letter 'fa': {fa ya'tiyhim baghtatan}. Since 'baghtatan' means to come upon them unexpectedly, He emphasizes this, ruling out any possibility of escape, by saying: {wa hum la yash'urun}. He also indicates His dominance over their domains, His penetration into their innermost thoughts, and His presence in their intimate affairs, by saying, indicating what is even more severe for them than the surprise of destruction: {fa yaquluna}, meaning with regret, submission, and anxiety in that state, knowing that there is no power to resist Him. When He has established that their state at the time of seizure is one of humiliation and desperation, He precedes this with what they deserve due to their haste in denial, in His statement, drawing attention to the fact that His power surpasses description with the nun of greatness: {a fa'budhabuna}, meaning now that it has become clear to them.
The Perfect Truth, from the highest assembly {unseen*}, meaning by what the heaven is protected from meteors and by what the angels are distinguished in reality, because they are pure good and pure light, and these others are pure evil and pure darkness. So they do not hear except by snatching, and what reaches their understanding and is imagined in their fancies becomes a mixture with no reality for most of it, so most of it is not trustworthy. It is not unlikely that this is general, to the extent that it includes the hearing of the believers, due to their sharing with the angels in light and good. Consider what has been mentioned in the verse of the Throne, that it should not be recited in a house without Satan approaching it, and in a narration: 'unless Satan leaves it.' Similar narrations have been mentioned in the last two verses of Surah Al-Baqarah, as well as other similar instances. The greatest of these is the statement of the Prophet, peace be upon him, to Umar, may Allah be pleased with him: 'I swear by the One in whose hand my soul is, O Ibn Al-Khattab, that whenever Satan sees you taking a path, he takes a different path.' The explanation for this is obvious. Since their estimation is that they call to false idols, and the Quran calls to the manifest True God, the reason for His statement {do not call} is to address His Prophet, peace be upon him, who is the most honored of creation to Him and the most beloved, in order to be gentle with others in the warning that comes to him, so the warning is more deterrent for them, and He is more acceptable to him {with Allah}, meaning the One who possesses all the perfection, calling to Him through this Quran.
Because the meaning of 'tadhamman' implies that its origin is 'aman', with the hamza omitted in a continuous manner, similar to 'hal' which originates from 'ahl', as stated in the verse: 'A questioner asked about a punishment bound to happen... to the people of the trench of the fuel, with the fire abounding'. The questioning is implicit before the word 'al-jar' - as explained by Az-Zamakhshari. Since it is as if saying, 'Yes, we have been informed!' It is said: {will be sent down} in a gradual and repetitive manner {upon every falsifier} - meaning a liar, due to the abundance and exaggeration - of matters from their true nature through falsehood, calumny, deception, and aggression, including the soothsayers and the devils {who are persistent in sin}, actively committing sins to the utmost of their ability. These sinners {listen to the hearing}, listening to the devils with utmost attention, due to the mutual affection between them in spreading lies without concern or hesitation. Alternatively, the devils may cast what they hear from the angels to their allies, and they, based on what they hear from them, create and mix {and most of them} - referring to both groups {are liars} in what they convey from what they hear, due to the mixture and addition of falsehood, being fully immersed in their desire for knowledge of the unseen.
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طسٓمٓ ﴿١﴾
Ta, Seen, Meem.
تِلْكَ ءَايَـٰتُ ٱلْكِتَـٰبِ ٱلْمُبِينِ ﴿٢﴾
These are the verses of the clear Book.
لَعَلَّكَ بَـٰخِعٌۭ نَّفْسَكَ أَلَّا يَكُونُوا۟ مُؤْمِنِينَ ﴿٣﴾
Perhaps, [O Muhammad], you would kill yourself with grief that they will not be believers.
إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّنَ ٱلسَّمَآءِ ءَايَةًۭ فَظَلَّتْ أَعْنَـٰقُهُمْ لَهَا خَـٰضِعِينَ ﴿٤﴾
If We willed, We could send down to them from the sky a sign for which their necks would remain humbled.
وَمَا يَأْتِيهِم مِّن ذِكْرٍۢ مِّنَ ٱلرَّحْمَـٰنِ مُحْدَثٍ إِلَّا كَانُوا۟ عَنْهُ مُعْرِضِينَ ﴿٥﴾
And no revelation comes to them anew from the Most Merciful except that they turn away from it.
فَقَدْ كَذَّبُوا۟ فَسَيَأْتِيهِمْ أَنۢبَـٰٓؤُا۟ مَا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ ﴿٦﴾
For they have already denied, but there will come to them the news of that which they used to ridicule.
أَوَلَمْ يَرَوْا۟ إِلَى ٱلْأَرْضِ كَمْ أَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍۢ كَرِيمٍ ﴿٧﴾
Did they not look at the earth - how much We have produced therein from every noble kind?
إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ ﴿٨﴾
Indeed in that is a sign, but most of them were not to be believers.
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ ﴿٩﴾
And indeed, your Lord - He is the Exalted in Might, the Merciful.
وَإِذْ نَادَىٰ رَبُّكَ مُوسَىٰٓ أَنِ ٱئْتِ ٱلْقَوْمَ ٱلظَّـٰلِمِينَ ﴿١٠﴾
And [mention] when your Lord called Moses, [saying], "Go to the wrongdoing people -
قَوْمَ فِرْعَوْنَ ۚ أَلَا يَتَّقُونَ ﴿١١﴾
The people of Pharaoh. Will they not fear Allah?"
قَالَ رَبِّ إِنِّىٓ أَخَافُ أَن يُكَذِّبُونِ ﴿١٢﴾
He said, "My Lord, indeed I fear that they will deny me
وَيَضِيقُ صَدْرِى وَلَا يَنطَلِقُ لِسَانِى فَأَرْسِلْ إِلَىٰ هَـٰرُونَ ﴿١٣﴾
And that my breast will tighten and my tongue will not be fluent, so send for Aaron.
وَلَهُمْ عَلَىَّ ذَنۢبٌۭ فَأَخَافُ أَن يَقْتُلُونِ ﴿١٤﴾
And they have upon me a [claim due to] sin, so I fear that they will kill me."
قَالَ كَلَّا ۖ فَٱذْهَبَا بِـَٔايَـٰتِنَآ ۖ إِنَّا مَعَكُم مُّسْتَمِعُونَ ﴿١٥﴾
[Allah] said, "No. Go both of you with Our signs; indeed, We are with you, listening.
فَأْتِيَا فِرْعَوْنَ فَقُولَآ إِنَّا رَسُولُ رَبِّ ٱلْعَـٰلَمِينَ ﴿١٦﴾
Go to Pharaoh and say, 'We are the messengers of the Lord of the worlds,
أَنْ أَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ ﴿١٧﴾
[Commanded to say], "Send with us the Children of Israel."'"
قَالَ أَلَمْ نُرَبِّكَ فِينَا وَلِيدًۭا وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ ﴿١٨﴾
[Pharaoh] said, "Did we not raise you among us as a child, and you remained among us for years of your life?
وَفَعَلْتَ فَعْلَتَكَ ٱلَّتِى فَعَلْتَ وَأَنتَ مِنَ ٱلْكَـٰفِرِينَ ﴿١٩﴾
And [then] you did your deed which you did, and you were of the ungrateful."
قَالَ فَعَلْتُهَآ إِذًۭا وَأَنَا۠ مِنَ ٱلضَّآلِّينَ ﴿٢٠﴾
[Moses] said, "I did it, then, while I was of those astray.
فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِى رَبِّى حُكْمًۭا وَجَعَلَنِى مِنَ ٱلْمُرْسَلِينَ ﴿٢١﴾
So I fled from you when I feared you. Then my Lord granted me wisdom and prophethood and appointed me [as one] of the messengers.
وَتِلْكَ نِعْمَةٌۭ تَمُنُّهَا عَلَىَّ أَنْ عَبَّدتَّ بَنِىٓ إِسْرَٰٓءِيلَ ﴿٢٢﴾
And is this a favor of which you remind me - that you have enslaved the Children of Israel?"
قَالَ فِرْعَوْنُ وَمَا رَبُّ ٱلْعَـٰلَمِينَ ﴿٢٣﴾
Said Pharaoh, "And what is the Lord of the worlds?"
قَالَ رَبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَآ ۖ إِن كُنتُم مُّوقِنِينَ ﴿٢٤﴾
[Moses] said, "The Lord of the heavens and earth and that between them, if you should be convinced."
قَالَ لِمَنْ حَوْلَهُۥٓ أَلَا تَسْتَمِعُونَ ﴿٢٥﴾
[Pharaoh] said to those around him, "Do you not hear?"
قَالَ رَبُّكُمْ وَرَبُّ ءَابَآئِكُمُ ٱلْأَوَّلِينَ ﴿٢٦﴾
[Moses] said, "Your Lord and the Lord of your first forefathers."
قَالَ إِنَّ رَسُولَكُمُ ٱلَّذِىٓ أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌۭ ﴿٢٧﴾
[Pharaoh] said, "Indeed, your 'messenger' who has been sent to you is mad."
قَالَ رَبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ وَمَا بَيْنَهُمَآ ۖ إِن كُنتُمْ تَعْقِلُونَ ﴿٢٨﴾
[Moses] said, "Lord of the east and the west and that between them, if you were to reason."
قَالَ لَئِنِ ٱتَّخَذْتَ إِلَـٰهًا غَيْرِى لَأَجْعَلَنَّكَ مِنَ ٱلْمَسْجُونِينَ ﴿٢٩﴾
[Pharaoh] said, "If you take a god other than me, I will surely place you among those imprisoned."
قَالَ أَوَلَوْ جِئْتُكَ بِشَىْءٍۢ مُّبِينٍۢ ﴿٣٠﴾
[Moses] said, "Even if I brought you proof manifest?"
قَالَ فَأْتِ بِهِۦٓ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ ﴿٣١﴾
[Pharaoh] said, "Then bring it, if you should be of the truthful."
فَأَلْقَىٰ عَصَاهُ فَإِذَا هِىَ ثُعْبَانٌۭ مُّبِينٌۭ ﴿٣٢﴾
So [Moses] threw his staff, and suddenly it was a serpent manifest.
وَنَزَعَ يَدَهُۥ فَإِذَا هِىَ بَيْضَآءُ لِلنَّـٰظِرِينَ ﴿٣٣﴾
And he drew out his hand; thereupon it was white for the observers.
قَالَ لِلْمَلَإِ حَوْلَهُۥٓ إِنَّ هَـٰذَا لَسَـٰحِرٌ عَلِيمٌۭ ﴿٣٤﴾
[Pharaoh] said to the eminent ones around him, "Indeed, this is a learned magician.
يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُم بِسِحْرِهِۦ فَمَاذَا تَأْمُرُونَ ﴿٣٥﴾
He wants to drive you out of your land by his magic, so what do you advise?"
قَالُوٓا۟ أَرْجِهْ وَأَخَاهُ وَٱبْعَثْ فِى ٱلْمَدَآئِنِ حَـٰشِرِينَ ﴿٣٦﴾
They said, "Postpone [the matter of] him and his brother and send among the cities gatherers
يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍۢ ﴿٣٧﴾
Who will bring you every learned, skilled magician."
فَجُمِعَ ٱلسَّحَرَةُ لِمِيقَـٰتِ يَوْمٍۢ مَّعْلُومٍۢ ﴿٣٨﴾
So the magicians were assembled for the appointment of a well-known day.
وَقِيلَ لِلنَّاسِ هَلْ أَنتُم مُّجْتَمِعُونَ ﴿٣٩﴾
And it was said to the people, "Will you congregate
لَعَلَّنَا نَتَّبِعُ ٱلسَّحَرَةَ إِن كَانُوا۟ هُمُ ٱلْغَـٰلِبِينَ ﴿٤٠﴾
That we might follow the magicians if they are the predominant?"
فَلَمَّا جَآءَ ٱلسَّحَرَةُ قَالُوا۟ لِفِرْعَوْنَ أَئِنَّ لَنَا لَأَجْرًا إِن كُنَّا نَحْنُ ٱلْغَـٰلِبِينَ ﴿٤١﴾
And when the magicians arrived, they said to Pharaoh, "Is there indeed for us a reward if we are the predominant?"
قَالَ نَعَمْ وَإِنَّكُمْ إِذًۭا لَّمِنَ ٱلْمُقَرَّبِينَ ﴿٤٢﴾
He said, "Yes, and indeed, you will then be of those near [to me]."
قَالَ لَهُم مُّوسَىٰٓ أَلْقُوا۟ مَآ أَنتُم مُّلْقُونَ ﴿٤٣﴾
Moses said to them, "Throw whatever you will throw."
فَأَلْقَوْا۟ حِبَالَهُمْ وَعِصِيَّهُمْ وَقَالُوا۟ بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ ٱلْغَـٰلِبُونَ ﴿٤٤﴾
So they threw their ropes and their staffs and said, "By the might of Pharaoh, indeed it is we who are predominant."
فَأَلْقَىٰ مُوسَىٰ عَصَاهُ فَإِذَا هِىَ تَلْقَفُ مَا يَأْفِكُونَ ﴿٤٥﴾
Then Moses threw his staff, and at once it devoured what they falsified.
فَأُلْقِىَ ٱلسَّحَرَةُ سَـٰجِدِينَ ﴿٤٦﴾
So the magicians fell down in prostration [to Allah].
قَالُوٓا۟ ءَامَنَّا بِرَبِّ ٱلْعَـٰلَمِينَ ﴿٤٧﴾
They said, "We have believed in the Lord of the worlds,
رَبِّ مُوسَىٰ وَهَـٰرُونَ ﴿٤٨﴾
The Lord of Moses and Aaron."
قَالَ ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ فَلَسَوْفَ تَعْلَمُونَ ۚ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَـٰفٍۢ وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ ﴿٤٩﴾
[Pharaoh] said, "You believed Moses before I gave you permission. Indeed, he is your leader who has taught you magic, but you are going to know. I will surely cut off your hands and your feet on opposite sides, and I will surely crucify you all."
قَالُوا۟ لَا ضَيْرَ ۖ إِنَّآ إِلَىٰ رَبِّنَا مُنقَلِبُونَ ﴿٥٠﴾
They said, "No harm. Indeed, to our Lord we will return.
إِنَّا نَطْمَعُ أَن يَغْفِرَ لَنَا رَبُّنَا خَطَـٰيَـٰنَآ أَن كُنَّآ أَوَّلَ ٱلْمُؤْمِنِينَ ﴿٥١﴾
Indeed, we aspire that our Lord will forgive us our sins because we were the first of the believers."
۞ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِىٓ إِنَّكُم مُّتَّبَعُونَ ﴿٥٢﴾
And We inspired to Moses, "Travel by night with My servants; indeed, you will be pursued."
فَأَرْسَلَ فِرْعَوْنُ فِى ٱلْمَدَآئِنِ حَـٰشِرِينَ ﴿٥٣﴾
Then Pharaoh sent among the cities gatherers
إِنَّ هَـٰٓؤُلَآءِ لَشِرْذِمَةٌۭ قَلِيلُونَ ﴿٥٤﴾
[And said], "Indeed, those are but a small band,
وَإِنَّهُمْ لَنَا لَغَآئِظُونَ ﴿٥٥﴾
And indeed, they are enraging us,
وَإِنَّا لَجَمِيعٌ حَـٰذِرُونَ ﴿٥٦﴾
And indeed, we are a cautious society... "
فَأَخْرَجْنَـٰهُم مِّن جَنَّـٰتٍۢ وَعُيُونٍۢ ﴿٥٧﴾
So We removed them from gardens and springs
وَكُنُوزٍۢ وَمَقَامٍۢ كَرِيمٍۢ ﴿٥٨﴾
And treasures and honorable station -
كَذَٰلِكَ وَأَوْرَثْنَـٰهَا بَنِىٓ إِسْرَٰٓءِيلَ ﴿٥٩﴾
Thus. And We caused to inherit it the Children of Israel.
فَأَتْبَعُوهُم مُّشْرِقِينَ ﴿٦٠﴾
So they pursued them at sunrise.
فَلَمَّا تَرَٰٓءَا ٱلْجَمْعَانِ قَالَ أَصْحَـٰبُ مُوسَىٰٓ إِنَّا لَمُدْرَكُونَ ﴿٦١﴾
And when the two companies saw one another, the companions of Moses said, "Indeed, we are to be overtaken!"
قَالَ كَلَّآ ۖ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ ﴿٦٢﴾
[Moses] said, "No! Indeed, with me is my Lord; He will guide me."
فَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْبَحْرَ ۖ فَٱنفَلَقَ فَكَانَ كُلُّ فِرْقٍۢ كَٱلطَّوْدِ ٱلْعَظِيمِ ﴿٦٣﴾
Then We inspired to Moses, "Strike with your staff the sea," and it parted, and each portion was like a great towering mountain.
وَأَزْلَفْنَا ثَمَّ ٱلْـَٔاخَرِينَ ﴿٦٤﴾
And We advanced thereto the pursuers.
وَأَنجَيْنَا مُوسَىٰ وَمَن مَّعَهُۥٓ أَجْمَعِينَ ﴿٦٥﴾
And We saved Moses and those with him, all together.
ثُمَّ أَغْرَقْنَا ٱلْـَٔاخَرِينَ ﴿٦٦﴾
Then We drowned the others.
إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ ﴿٦٧﴾
Indeed in that is a sign, but most of them were not to be believers.
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ ﴿٦٨﴾
And indeed, your Lord - He is the Exalted in Might, the Merciful.
وَٱتْلُ عَلَيْهِمْ نَبَأَ إِبْرَٰهِيمَ ﴿٦٩﴾
And recite to them the news of Abraham,
إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَا تَعْبُدُونَ ﴿٧٠﴾
When he said to his father and his people, "What do you worship?"
قَالُوا۟ نَعْبُدُ أَصْنَامًۭا فَنَظَلُّ لَهَا عَـٰكِفِينَ ﴿٧١﴾
They said, "We worship idols and remain to them devoted."
قَالَ هَلْ يَسْمَعُونَكُمْ إِذْ تَدْعُونَ ﴿٧٢﴾
He said, "Do they hear you when you supplicate?
أَوْ يَنفَعُونَكُمْ أَوْ يَضُرُّونَ ﴿٧٣﴾
Or do they benefit you, or do they harm?"
قَالُوا۟ بَلْ وَجَدْنَآ ءَابَآءَنَا كَذَٰلِكَ يَفْعَلُونَ ﴿٧٤﴾
They said, "But we found our fathers doing thus."
قَالَ أَفَرَءَيْتُم مَّا كُنتُمْ تَعْبُدُونَ ﴿٧٥﴾
He said, "Then do you see what you have been worshipping,
أَنتُمْ وَءَابَآؤُكُمُ ٱلْأَقْدَمُونَ ﴿٧٦﴾
You and your ancient forefathers?
فَإِنَّهُمْ عَدُوٌّۭ لِّىٓ إِلَّا رَبَّ ٱلْعَـٰلَمِينَ ﴿٧٧﴾
Indeed, they are enemies to me, except the Lord of the worlds,
ٱلَّذِى خَلَقَنِى فَهُوَ يَهْدِينِ ﴿٧٨﴾
Who created me, and He [it is who] guides me.
وَٱلَّذِى هُوَ يُطْعِمُنِى وَيَسْقِينِ ﴿٧٩﴾
And it is He who feeds me and gives me drink.
وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ ﴿٨٠﴾
And when I am ill, it is He who cures me
وَٱلَّذِى يُمِيتُنِى ثُمَّ يُحْيِينِ ﴿٨١﴾
And who will cause me to die and then bring me to life
وَٱلَّذِىٓ أَطْمَعُ أَن يَغْفِرَ لِى خَطِيٓـَٔتِى يَوْمَ ٱلدِّينِ ﴿٨٢﴾
And who I aspire that He will forgive me my sin on the Day of Recompense."
رَبِّ هَبْ لِى حُكْمًۭا وَأَلْحِقْنِى بِٱلصَّـٰلِحِينَ ﴿٨٣﴾
[And he said], "My Lord, grant me authority and join me with the righteous.
وَٱجْعَل لِّى لِسَانَ صِدْقٍۢ فِى ٱلْـَٔاخِرِينَ ﴿٨٤﴾
And grant me a reputation of honor among later generations.
وَٱجْعَلْنِى مِن وَرَثَةِ جَنَّةِ ٱلنَّعِيمِ ﴿٨٥﴾
And place me among the inheritors of the Garden of Pleasure.
وَٱغْفِرْ لِأَبِىٓ إِنَّهُۥ كَانَ مِنَ ٱلضَّآلِّينَ ﴿٨٦﴾
And forgive my father. Indeed, he has been of those astray.
وَلَا تُخْزِنِى يَوْمَ يُبْعَثُونَ ﴿٨٧﴾
And do not disgrace me on the Day they are [all] resurrected -
يَوْمَ لَا يَنفَعُ مَالٌۭ وَلَا بَنُونَ ﴿٨٨﴾
The Day when there will not benefit [anyone] wealth or children
إِلَّا مَنْ أَتَى ٱللَّهَ بِقَلْبٍۢ سَلِيمٍۢ ﴿٨٩﴾
But only one who comes to Allah with a sound heart."
وَأُزْلِفَتِ ٱلْجَنَّةُ لِلْمُتَّقِينَ ﴿٩٠﴾
And Paradise will be brought near [that Day] to the righteous.
وَبُرِّزَتِ ٱلْجَحِيمُ لِلْغَاوِينَ ﴿٩١﴾
And Hellfire will be brought forth for the deviators,
وَقِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تَعْبُدُونَ ﴿٩٢﴾
And it will be said to them, "Where are those you used to worship
مِن دُونِ ٱللَّهِ هَلْ يَنصُرُونَكُمْ أَوْ يَنتَصِرُونَ ﴿٩٣﴾
Other than Allah? Can they help you or help themselves?"
فَكُبْكِبُوا۟ فِيهَا هُمْ وَٱلْغَاوُۥنَ ﴿٩٤﴾
So they will be overturned into Hellfire, they and the deviators
وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ ﴿٩٥﴾
And the soldiers of Iblees, all together.
قَالُوا۟ وَهُمْ فِيهَا يَخْتَصِمُونَ ﴿٩٦﴾
They will say while they dispute therein,
تَٱللَّهِ إِن كُنَّا لَفِى ضَلَـٰلٍۢ مُّبِينٍ ﴿٩٧﴾
"By Allah, we were indeed in manifest error
إِذْ نُسَوِّيكُم بِرَبِّ ٱلْعَـٰلَمِينَ ﴿٩٨﴾
When we equated you with the Lord of the worlds.
وَمَآ أَضَلَّنَآ إِلَّا ٱلْمُجْرِمُونَ ﴿٩٩﴾
And no one misguided us except the criminals.
فَمَا لَنَا مِن شَـٰفِعِينَ ﴿١٠٠﴾
So now we have no intercessors
وَلَا صَدِيقٍ حَمِيمٍۢ ﴿١٠١﴾
And not a devoted friend.
فَلَوْ أَنَّ لَنَا كَرَّةًۭ فَنَكُونَ مِنَ ٱلْمُؤْمِنِينَ ﴿١٠٢﴾
Then if we only had a return [to the world] and could be of the believers... "
إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ ﴿١٠٣﴾
Indeed in that is a sign, but most of them were not to be believers.
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ ﴿١٠٤﴾
And indeed, your Lord - He is the Exalted in Might, the Merciful.
كَذَّبَتْ قَوْمُ نُوحٍ ٱلْمُرْسَلِينَ ﴿١٠٥﴾
The people of Noah denied the messengers
إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلَا تَتَّقُونَ ﴿١٠٦﴾
When their brother Noah said to them, "Will you not fear Allah?
إِنِّى لَكُمْ رَسُولٌ أَمِينٌۭ ﴿١٠٧﴾
Indeed, I am to you a trustworthy messenger.
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ ﴿١٠٨﴾
So fear Allah and obey me.
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَـٰلَمِينَ ﴿١٠٩﴾
And I do not ask you for it any payment. My payment is only from the Lord of the worlds.
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ ﴿١١٠﴾
So fear Allah and obey me."
۞ قَالُوٓا۟ أَنُؤْمِنُ لَكَ وَٱتَّبَعَكَ ٱلْأَرْذَلُونَ ﴿١١١﴾
They said, "Should we believe you while you are followed by the lowest [class of people]?"
قَالَ وَمَا عِلْمِى بِمَا كَانُوا۟ يَعْمَلُونَ ﴿١١٢﴾
He said, "And what is my knowledge of what they used to do?
إِنْ حِسَابُهُمْ إِلَّا عَلَىٰ رَبِّى ۖ لَوْ تَشْعُرُونَ ﴿١١٣﴾
Their account is only upon my Lord, if you [could] perceive.
وَمَآ أَنَا۠ بِطَارِدِ ٱلْمُؤْمِنِينَ ﴿١١٤﴾
And I am not one to drive away the believers.
إِنْ أَنَا۠ إِلَّا نَذِيرٌۭ مُّبِينٌۭ ﴿١١٥﴾
I am only a clear warner."
قَالُوا۟ لَئِن لَّمْ تَنتَهِ يَـٰنُوحُ لَتَكُونَنَّ مِنَ ٱلْمَرْجُومِينَ ﴿١١٦﴾
They said, "If you do not desist, O Noah, you will surely be of those who are stoned."
قَالَ رَبِّ إِنَّ قَوْمِى كَذَّبُونِ ﴿١١٧﴾
He said, "My Lord, indeed my people have denied me.
فَٱفْتَحْ بَيْنِى وَبَيْنَهُمْ فَتْحًۭا وَنَجِّنِى وَمَن مَّعِىَ مِنَ ٱلْمُؤْمِنِينَ ﴿١١٨﴾
Then judge between me and them with decisive judgement and save me and those with me of the believers."
فَأَنجَيْنَـٰهُ وَمَن مَّعَهُۥ فِى ٱلْفُلْكِ ٱلْمَشْحُونِ ﴿١١٩﴾
So We saved him and those with him in the laden ship.
ثُمَّ أَغْرَقْنَا بَعْدُ ٱلْبَاقِينَ ﴿١٢٠﴾
Then We drowned thereafter the remaining ones.
إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ ﴿١٢١﴾
Indeed in that is a sign, but most of them were not to be believers.
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ ﴿١٢٢﴾
And indeed, your Lord - He is the Exalted in Might, the Merciful.
كَذَّبَتْ عَادٌ ٱلْمُرْسَلِينَ ﴿١٢٣﴾
'Aad denied the messengers
إِذْ قَالَ لَهُمْ أَخُوهُمْ هُودٌ أَلَا تَتَّقُونَ ﴿١٢٤﴾
When their brother Hud said to them, "Will you not fear Allah?
إِنِّى لَكُمْ رَسُولٌ أَمِينٌۭ ﴿١٢٥﴾
Indeed, I am to you a trustworthy messenger.
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ ﴿١٢٦﴾
So fear Allah and obey me.
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَـٰلَمِينَ ﴿١٢٧﴾
And I do not ask you for it any payment. My payment is only from the Lord of the worlds.
أَتَبْنُونَ بِكُلِّ رِيعٍ ءَايَةًۭ تَعْبَثُونَ ﴿١٢٨﴾
Do you construct on every elevation a sign, amusing yourselves,
وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ ﴿١٢٩﴾
And take for yourselves palaces and fortresses that you might abide eternally?
وَإِذَا بَطَشْتُم بَطَشْتُمْ جَبَّارِينَ ﴿١٣٠﴾
And when you strike, you strike as tyrants.
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ ﴿١٣١﴾
So fear Allah and obey me.
وَٱتَّقُوا۟ ٱلَّذِىٓ أَمَدَّكُم بِمَا تَعْلَمُونَ ﴿١٣٢﴾
And fear He who provided you with that which you know,
أَمَدَّكُم بِأَنْعَـٰمٍۢ وَبَنِينَ ﴿١٣٣﴾
Provided you with grazing livestock and children
وَجَنَّـٰتٍۢ وَعُيُونٍ ﴿١٣٤﴾
And gardens and springs.
إِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍۢ ﴿١٣٥﴾
Indeed, I fear for you the punishment of a terrible day."
قَالُوا۟ سَوَآءٌ عَلَيْنَآ أَوَعَظْتَ أَمْ لَمْ تَكُن مِّنَ ٱلْوَٰعِظِينَ ﴿١٣٦﴾
They said, "It is all the same to us whether you advise or are not of the advisors.
إِنْ هَـٰذَآ إِلَّا خُلُقُ ٱلْأَوَّلِينَ ﴿١٣٧﴾
This is not but the custom of the former peoples,
وَمَا نَحْنُ بِمُعَذَّبِينَ ﴿١٣٨﴾
And we are not to be punished."
فَكَذَّبُوهُ فَأَهْلَكْنَـٰهُمْ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ ﴿١٣٩﴾
And they denied him, so We destroyed them. Indeed in that is a sign, but most of them were not to be believers.
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ ﴿١٤٠﴾
And indeed, your Lord - He is the Exalted in Might, the Merciful.
كَذَّبَتْ ثَمُودُ ٱلْمُرْسَلِينَ ﴿١٤١﴾
Thamud denied the messengers
إِذْ قَالَ لَهُمْ أَخُوهُمْ صَـٰلِحٌ أَلَا تَتَّقُونَ ﴿١٤٢﴾
When their brother Salih said to them, "Will you not fear Allah?
إِنِّى لَكُمْ رَسُولٌ أَمِينٌۭ ﴿١٤٣﴾
Indeed, I am to you a trustworthy messenger.
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ ﴿١٤٤﴾
So fear Allah and obey me.
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَـٰلَمِينَ ﴿١٤٥﴾
And I do not ask you for it any payment. My payment is only from the Lord of the worlds.
أَتُتْرَكُونَ فِى مَا هَـٰهُنَآ ءَامِنِينَ ﴿١٤٦﴾
Will you be left in what is here, secure [from death],
فِى جَنَّـٰتٍۢ وَعُيُونٍۢ ﴿١٤٧﴾
Within gardens and springs
وَزُرُوعٍۢ وَنَخْلٍۢ طَلْعُهَا هَضِيمٌۭ ﴿١٤٨﴾
And fields of crops and palm trees with softened fruit?
وَتَنْحِتُونَ مِنَ ٱلْجِبَالِ بُيُوتًۭا فَـٰرِهِينَ ﴿١٤٩﴾
And you carve out of the mountains, homes, with skill.
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ ﴿١٥٠﴾
So fear Allah and obey me.
وَلَا تُطِيعُوٓا۟ أَمْرَ ٱلْمُسْرِفِينَ ﴿١٥١﴾
And do not obey the order of the transgressors,
ٱلَّذِينَ يُفْسِدُونَ فِى ٱلْأَرْضِ وَلَا يُصْلِحُونَ ﴿١٥٢﴾
Who cause corruption in the land and do not amend."
قَالُوٓا۟ إِنَّمَآ أَنتَ مِنَ ٱلْمُسَحَّرِينَ ﴿١٥٣﴾
They said, "You are only of those affected by magic.
مَآ أَنتَ إِلَّا بَشَرٌۭ مِّثْلُنَا فَأْتِ بِـَٔايَةٍ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ ﴿١٥٤﴾
You are but a man like ourselves, so bring a sign, if you should be of the truthful."
قَالَ هَـٰذِهِۦ نَاقَةٌۭ لَّهَا شِرْبٌۭ وَلَكُمْ شِرْبُ يَوْمٍۢ مَّعْلُومٍۢ ﴿١٥٥﴾
He said, "This is a she-camel. For her is a [time of] drink, and for you is a [time of] drink, [each] on a known day.
وَلَا تَمَسُّوهَا بِسُوٓءٍۢ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍۢ ﴿١٥٦﴾
And do not touch her with harm, lest you be seized by the punishment of a terrible day."
فَعَقَرُوهَا فَأَصْبَحُوا۟ نَـٰدِمِينَ ﴿١٥٧﴾
But they hamstrung her and so became regretful.
فَأَخَذَهُمُ ٱلْعَذَابُ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ ﴿١٥٨﴾
And the punishment seized them. Indeed in that is a sign, but most of them were not to be believers.
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ ﴿١٥٩﴾
And indeed, your Lord - He is the Exalted in Might, the Merciful.
كَذَّبَتْ قَوْمُ لُوطٍ ٱلْمُرْسَلِينَ ﴿١٦٠﴾
The people of Lot denied the messengers
إِذْ قَالَ لَهُمْ أَخُوهُمْ لُوطٌ أَلَا تَتَّقُونَ ﴿١٦١﴾
When their brother Lot said to them, "Will you not fear Allah?
إِنِّى لَكُمْ رَسُولٌ أَمِينٌۭ ﴿١٦٢﴾
Indeed, I am to you a trustworthy messenger.
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ ﴿١٦٣﴾
So fear Allah and obey me.
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَـٰلَمِينَ ﴿١٦٤﴾
And I do not ask you for it any payment. My payment is only from the Lord of the worlds.
أَتَأْتُونَ ٱلذُّكْرَانَ مِنَ ٱلْعَـٰلَمِينَ ﴿١٦٥﴾
Do you approach males among the worlds
وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُم مِّنْ أَزْوَٰجِكُم ۚ بَلْ أَنتُمْ قَوْمٌ عَادُونَ ﴿١٦٦﴾
And leave what your Lord has created for you as mates? But you are a people transgressing."
قَالُوا۟ لَئِن لَّمْ تَنتَهِ يَـٰلُوطُ لَتَكُونَنَّ مِنَ ٱلْمُخْرَجِينَ ﴿١٦٧﴾
They said, "If you do not desist, O Lot, you will surely be of those evicted."
قَالَ إِنِّى لِعَمَلِكُم مِّنَ ٱلْقَالِينَ ﴿١٦٨﴾
He said, "Indeed, I am, toward your deed, of those who detest [it].
رَبِّ نَجِّنِى وَأَهْلِى مِمَّا يَعْمَلُونَ ﴿١٦٩﴾
My Lord, save me and my family from [the consequence of] what they do."
فَنَجَّيْنَـٰهُ وَأَهْلَهُۥٓ أَجْمَعِينَ ﴿١٧٠﴾
So We saved him and his family, all,
إِلَّا عَجُوزًۭا فِى ٱلْغَـٰبِرِينَ ﴿١٧١﴾
Except an old woman among those who remained behind.
ثُمَّ دَمَّرْنَا ٱلْـَٔاخَرِينَ ﴿١٧٢﴾
Then We destroyed the others.
وَأَمْطَرْنَا عَلَيْهِم مَّطَرًۭا ۖ فَسَآءَ مَطَرُ ٱلْمُنذَرِينَ ﴿١٧٣﴾
And We rained upon them a rain [of stones], and evil was the rain of those who were warned.
إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ ﴿١٧٤﴾
Indeed in that is a sign, but most of them were not to be believers.
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ ﴿١٧٥﴾
And indeed, your Lord - He is the Exalted in Might, the Merciful.
كَذَّبَ أَصْحَـٰبُ لْـَٔيْكَةِ ٱلْمُرْسَلِينَ ﴿١٧٦﴾
The companions of the thicket denied the messengers
إِذْ قَالَ لَهُمْ شُعَيْبٌ أَلَا تَتَّقُونَ ﴿١٧٧﴾
When Shu'ayb said to them, "Will you not fear Allah?
إِنِّى لَكُمْ رَسُولٌ أَمِينٌۭ ﴿١٧٨﴾
Indeed, I am to you a trustworthy messenger.
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ ﴿١٧٩﴾
So fear Allah and obey me.
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَـٰلَمِينَ ﴿١٨٠﴾
And I do not ask you for it any payment. My payment is only from the Lord of the worlds.
۞ أَوْفُوا۟ ٱلْكَيْلَ وَلَا تَكُونُوا۟ مِنَ ٱلْمُخْسِرِينَ ﴿١٨١﴾
Give full measure and do not be of those who cause loss.
وَزِنُوا۟ بِٱلْقِسْطَاسِ ٱلْمُسْتَقِيمِ ﴿١٨٢﴾
And weigh with an even balance.
وَلَا تَبْخَسُوا۟ ٱلنَّاسَ أَشْيَآءَهُمْ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ ﴿١٨٣﴾
And do not deprive people of their due and do not commit abuse on earth, spreading corruption.
وَٱتَّقُوا۟ ٱلَّذِى خَلَقَكُمْ وَٱلْجِبِلَّةَ ٱلْأَوَّلِينَ ﴿١٨٤﴾
And fear He who created you and the former creation."
قَالُوٓا۟ إِنَّمَآ أَنتَ مِنَ ٱلْمُسَحَّرِينَ ﴿١٨٥﴾
They said, "You are only of those affected by magic.
وَمَآ أَنتَ إِلَّا بَشَرٌۭ مِّثْلُنَا وَإِن نَّظُنُّكَ لَمِنَ ٱلْكَـٰذِبِينَ ﴿١٨٦﴾
You are but a man like ourselves, and indeed, we think you are among the liars.
فَأَسْقِطْ عَلَيْنَا كِسَفًۭا مِّنَ ٱلسَّمَآءِ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ ﴿١٨٧﴾
So cause to fall upon us fragments of the sky, if you should be of the truthful."
قَالَ رَبِّىٓ أَعْلَمُ بِمَا تَعْمَلُونَ ﴿١٨٨﴾
He said, "My Lord is most knowing of what you do."
فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ ٱلظُّلَّةِ ۚ إِنَّهُۥ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ ﴿١٨٩﴾
And they denied him, so the punishment of the day of the black cloud seized them. Indeed, it was the punishment of a terrible day.
إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ ﴿١٩٠﴾
Indeed in that is a sign, but most of them were not to be believers.
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ ﴿١٩١﴾
And indeed, your Lord - He is the Exalted in Might, the Merciful.
وَإِنَّهُۥ لَتَنزِيلُ رَبِّ ٱلْعَـٰلَمِينَ ﴿١٩٢﴾
And indeed, the Qur'an is the revelation of the Lord of the worlds.
نَزَلَ بِهِ ٱلرُّوحُ ٱلْأَمِينُ ﴿١٩٣﴾
The Trustworthy Spirit has brought it down
عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ ٱلْمُنذِرِينَ ﴿١٩٤﴾
Upon your heart, [O Muhammad] - that you may be of the warners -
بِلِسَانٍ عَرَبِىٍّۢ مُّبِينٍۢ ﴿١٩٥﴾
In a clear Arabic language.
وَإِنَّهُۥ لَفِى زُبُرِ ٱلْأَوَّلِينَ ﴿١٩٦﴾
And indeed, it is [mentioned] in the scriptures of former peoples.
أَوَلَمْ يَكُن لَّهُمْ ءَايَةً أَن يَعْلَمَهُۥ عُلَمَـٰٓؤُا۟ بَنِىٓ إِسْرَٰٓءِيلَ ﴿١٩٧﴾
And has it not been a sign to them that it is recognized by the scholars of the Children of Israel?
وَلَوْ نَزَّلْنَـٰهُ عَلَىٰ بَعْضِ ٱلْأَعْجَمِينَ ﴿١٩٨﴾
And even if We had revealed it to one among the foreigners
فَقَرَأَهُۥ عَلَيْهِم مَّا كَانُوا۟ بِهِۦ مُؤْمِنِينَ ﴿١٩٩﴾
And he had recited it to them [perfectly], they would [still] not have been believers in it.
كَذَٰلِكَ سَلَكْنَـٰهُ فِى قُلُوبِ ٱلْمُجْرِمِينَ ﴿٢٠٠﴾
Thus have We inserted disbelief into the hearts of the criminals.
لَا يُؤْمِنُونَ بِهِۦ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ ﴿٢٠١﴾
They will not believe in it until they see the painful punishment.
فَيَأْتِيَهُم بَغْتَةًۭ وَهُمْ لَا يَشْعُرُونَ ﴿٢٠٢﴾
And it will come to them suddenly while they perceive [it] not.
فَيَقُولُوا۟ هَلْ نَحْنُ مُنظَرُونَ ﴿٢٠٣﴾
And they will say, "May we be reprieved?"
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ ﴿٢٠٤﴾
So for Our punishment are they impatient?
أَفَرَءَيْتَ إِن مَّتَّعْنَـٰهُمْ سِنِينَ ﴿٢٠٥﴾
Then have you considered if We gave them enjoyment for years
ثُمَّ جَآءَهُم مَّا كَانُوا۟ يُوعَدُونَ ﴿٢٠٦﴾
And then there came to them that which they were promised?
مَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يُمَتَّعُونَ ﴿٢٠٧﴾
They would not be availed by the enjoyment with which they were provided.
وَمَآ أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا لَهَا مُنذِرُونَ ﴿٢٠٨﴾
And We did not destroy any city except that it had warners
ذِكْرَىٰ وَمَا كُنَّا ظَـٰلِمِينَ ﴿٢٠٩﴾
As a reminder; and never have We been unjust.
وَمَا تَنَزَّلَتْ بِهِ ٱلشَّيَـٰطِينُ ﴿٢١٠﴾
And the devils have not brought the revelation down.
وَمَا يَنۢبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ ﴿٢١١﴾
It is not allowable for them, nor would they be able.
إِنَّهُمْ عَنِ ٱلسَّمْعِ لَمَعْزُولُونَ ﴿٢١٢﴾
Indeed they, from [its] hearing, are removed.
فَلَا تَدْعُ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَتَكُونَ مِنَ ٱلْمُعَذَّبِينَ ﴿٢١٣﴾
So do not invoke with Allah another deity and [thus] be among the punished.
وَأَنذِرْ عَشِيرَتَكَ ٱلْأَقْرَبِينَ ﴿٢١٤﴾
And warn, [O Muhammad], your closest kindred.
وَٱخْفِضْ جَنَاحَكَ لِمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ ﴿٢١٥﴾
And lower your wing to those who follow you of the believers.
فَإِنْ عَصَوْكَ فَقُلْ إِنِّى بَرِىٓءٌۭ مِّمَّا تَعْمَلُونَ ﴿٢١٦﴾
And if they disobey you, then say, "Indeed, I am disassociated from what you are doing."
وَتَوَكَّلْ عَلَى ٱلْعَزِيزِ ٱلرَّحِيمِ ﴿٢١٧﴾
And rely upon the Exalted in Might, the Merciful,
ٱلَّذِى يَرَىٰكَ حِينَ تَقُومُ ﴿٢١٨﴾
Who sees you when you arise
وَتَقَلُّبَكَ فِى ٱلسَّـٰجِدِينَ ﴿٢١٩﴾
And your movement among those who prostrate.
إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ ﴿٢٢٠﴾
Indeed, He is the Hearing, the Knowing.
هَلْ أُنَبِّئُكُمْ عَلَىٰ مَن تَنَزَّلُ ٱلشَّيَـٰطِينُ ﴿٢٢١﴾
Shall I inform you upon whom the devils descend?
تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍۢ ﴿٢٢٢﴾
They descend upon every sinful liar.
يُلْقُونَ ٱلسَّمْعَ وَأَكْثَرُهُمْ كَـٰذِبُونَ ﴿٢٢٣﴾
They pass on what is heard, and most of them are liars.
وَٱلشُّعَرَآءُ يَتَّبِعُهُمُ ٱلْغَاوُۥنَ ﴿٢٢٤﴾
And the poets - [only] the deviators follow them;
أَلَمْ تَرَ أَنَّهُمْ فِى كُلِّ وَادٍۢ يَهِيمُونَ ﴿٢٢٥﴾
Do you not see that in every valley they roam
وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ ﴿٢٢٦﴾
And that they say what they do not do? -
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَذَكَرُوا۟ ٱللَّهَ كَثِيرًۭا وَٱنتَصَرُوا۟ مِنۢ بَعْدِ مَا ظُلِمُوا۟ ۗ وَسَيَعْلَمُ ٱلَّذِينَ ظَلَمُوٓا۟ أَىَّ مُنقَلَبٍۢ يَنقَلِبُونَ ﴿٢٢٧﴾
Except those [poets] who believe and do righteous deeds and remember Allah often and defend [the Muslims] after they were wronged. And those who have wronged are going to know to what [kind of] return they will be returned.