Surah An-Naml (النمل) is a Meccan surah of the Quran with 93 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 12 min readUntil they were certain of it in its true nature {أنفسهم} and its knowledge permeated the marrow of their bones, so their tongues were in contradiction to what was in their hearts. And for this reason, certainty is attributed to the soul. Then, He explained their rejection and described it in a manner contrary to its true description, saying: {ظلماً وعلواً}, meaning the intention to place something in other than its rightful place, and arrogance towards what has been brought, as a deception upon the servants of God. And since the decree was: so We drowned them all with the slightest effort and the easiest matter, and none of them remained except as a mere glance, and none of them returned as a messenger, despite their multitude, greatness, and strength, He turned to remind of it, causing it to be a lesson, saying: {فانظر}. And He drew attention to the fact that their story is one about which the means of inquiry are readily available due to its greatness, saying, using the instrument of interrogation: {كيف كان}, and the original was: their consequence, meaning the end of their affair, but He made it clearer, saying: {عاقبة المفسدين}, to indicate the description which was the cause of their taking, as a warning to everyone who commits similar actions.
And when it was said, 'They proceeded,' because traveling only occurs with movement, he alluded to it by saying: {until when they came}, meaning they drew near. And since he was on his carpet above the wind, between the sky and the earth, he expressed it using an instrument of elevation, saying: {upon the valley of the ants}. This valley is located in Ta'if - as narrated by Al-Baghawi from Ka'b. It is known by this name until now, and it is also called Nakhb, like the word 'ktf' (shoulder). I have seen it when I visited those regions to see its landmarks, circumambulate its temples and mosques, and seek blessings from the traces of the Guide. I stopped at a mosque near a lote tree called As-Sadrah, which is famous for being the place where the Prophet, may God's peace be upon him, prayed. This lote tree is mentioned in the account of the Battle of Ta'if from the Hishamite biography. The valley is also referred to as Nakhb, and I recited a poem while standing at its door, supplicating: 'I passed by the valley of the ants, O companion, in the morning... so I cried and shed tears on my cheeks.' I completed the poem of Al-Hashimi, which filled the earth with the declaration of God's oneness, surpassing that of the enemy. It is a station where I spread out the carpet of my forehead and displayed the humility of a servant in its surroundings.
And when the assessment was made, he arrived at the house he intended, dismounted, and inspected the conditions of his soldiers as required by his concern for the king's affairs. This meant avoiding their loss by identifying who among them was present and who was missing, which necessitated that none of them be absent. {And he inspected the birds}, as the hoopoe was one of the pillars of his army, but he found the hoopoe missing. {He said, 'How is it'} - what has happened to me in this situation where {I do not see the hoopoe} - is it present, and is something concealing it from me? And his statement {or is it among those who are absent} indicates that he had lost several of his soldiers, and he confirmed their absence while doubting the hoopoe's absence. Mentioning the hoopoe before the others indicates the great status the hoopoe held with him due to its benefits, and the absence of the others was by his order. Then, he said, on the path of inquiry, to establish the policy of the king, which also indicates his greatness. They said that he could see water in the earth just as a person sees water from inside a glass, so he would peck at the earth and the devils would come to extract the water. {I will surely punish him} - because of his absence without permission {with a severe punishment} - by preserving his soul, as a discipline for him and a deterrent for his likes. {Or I will slaughter him} - as a discipline for others {or he must bring me} - so that one of these three things would happen, or the second 'or' is used to mean 'unless'.
The bone that is not surpassed in greatness by any other, and which encompasses all the universes, has been proven by its owner to be greater than any other great thing through the verse of the Throne {آية الكرسي} and other verses. This cuts off the tongue of obstinacy when mentioning it, along with the context's requirement for it, as it is for the exclusivity of divinity, which necessitates omnipotence and grandeur, in contrast to the verse of the Believers {آية المؤمنون}. This is a verse of prostration for both recitations, as the places of prostration are either praise for those who perform it or blame for those who neglect it, such as the recitation of emphasis or the command to prostrate, like the recitation of alleviation, and all of these are related to greatness. When it was confirmed that his statement was a great news and a weighty sermon, longing for its answer was established, so it was said: {said} - that is, Solomon, peace be upon him, said to the hoopoe: {We will see} - that is, we will test what you said - {if you spoke the truth} - that is, in it, so we may excuse you. And when falsehood was before him - due to what he was given of greatness through prophecy and kingship, which no one after him had - it indicates the depth of his foot in it, he said: {Or were you} - that is, a being like a mountain - {one of the liars*} - that is, known for indulging in their ways, for no one dares to lie to me except one who is rooted in lying. Then he began with what he would test him with, so he wrote a letter to him immediately, in the utmost brevity, with the intention of hastening to remove the falsehood, according to the hoopoe's truthfulness, as much as possible. He indicated his haste in writing it by saying in response to him: {Take this letter of mine} - a statement from
The male slaves were adorned in the attire of female slaves, and they were ordered to speak in a feminine tone. There were five hundred female slaves dressed as male slaves, and they were commanded to speak in a masculine tone. The necklace had a twisted hole and a pearl that was not pierced, among other things. He was asked to differentiate between the male and female slaves, to pierce the pearl, and to thread a string through the necklace. He ordered them to wash their faces and hands. The female slave would take water with one hand, then transfer it to the other, and then splash water on her face, pouring it onto the inner side of her forearm. The male slave, on the other hand, would take water and splash it on his face, pouring it onto the back of his forearm, and then he would rub it on his hands. The order was given, and the necklace was pierced, and the string was inserted into the twisted hole. This was done in accordance with his statement, which indicated the swiftness of the sending, as in {فلما جاء}, meaning when the messenger, who was sent, arrived - and by 'messenger' is meant the species, as Abu Hayyan said: 'It applies to both the collective and individual, as well as the masculine and feminine.' {سليمان} So he handed over to him that {قال}, meaning Solomon, peace be upon him, said to the messenger and those in his service, in a tone of belittling what they had: {أتمدونن}, meaning you and those with you and those who sent you, {بمال}, and my intention for you is for the sake of the religion, belittling the affairs of the world and making known that there is no attention to be given to it.
As it turned her away from the religion {ما} - meaning the object of worship which {كانت} - existed as a fixed entity in the past {تعبد} - meaning an initial act of worship {من دون الله} - meaning other than the Supreme King who possesses all perfection, or something of a lower rank than His, and this was the worship of the sun, to show the difference between the party of Allah, the Wise and All-Knowing, and the party of Iblis, the foolish and ignorant. Then, He explained that, indicating the greatness of Allah's blessing upon her, and upon her ancestors, by saying: {إنها} - and it is also recited with a fatḥah on the badal from the faʿil 'ṣadda' {كانت من قوم} - meaning a people of tyranny and corruption {كافرين} - meaning disbelievers. This was a reason - and although she was of abundant intellect, pure mind, and receptive to knowledge, as indicated by her suspicion regarding her throne, which only those with the capacity for guidance can be guided to - for her to follow in their footsteps in religion. Thus, the mirror of her thought was polished, and the swords of her intellect were sharpened. And when that was accomplished, it was as if it was said: Was there a test after that? It was said: Yes! {قيل لها} - meaning it was said to her by one of the soldiers of Solomon, peace be upon him, for the opposition did not empower her due to the majesty of the kingdom, prophethood, and religion that was present: {ادخلي الصرح} - meaning enter the palace, which he had built before her arrival, and he sat in its front, and made its floor of clear white glass, and flowed water beneath it, and placed in it sea creatures, and its origin - as stated in the collection of al-ʿUbbab and al-Muḥkam: a single house that was built separately.
And when the Almighty completed this story, which is founded upon knowledge built with wisdom, foretelling that those invited to it would unanimously surrender to enter Islam, despite the king's power and leadership, and subjugation at the hands of a stranger far from them, He followed it with the story of a people who, despite their humiliation and poverty, were divided into two groups. This occurred even though the caller among them, by being followed, would not diminish any of their honor, along with the wisdom it contains and the precise demonstration of knowledge in foiling plots, after prolonged patience and leniency. Thus, He said, introducing it with the letter of expectation and affirmation for those who thought this was the affair of every messenger who called them, sympathizing with {And indeed, We gave David}: {And indeed, We sent} - meaning, with the greatness that belongs to Us - {to Thamud}, and then He pointed to the wonder of their hesitation by saying: {Their brother Salih}. He combined good deeds with a good name and close kinship. Then, He mentioned the purpose of the message with what is neither more just nor better, which is the acknowledgment of the truth by its people.
Those for whom Our warning has come to be a warning, which is the warning.
Then the rebuke continued, rebuking and confronting them in the communal recitation, for revealing these distresses necessitates closeness, which necessitates the address. Therefore, He emphasized with the addition of 'ma', saying: {qaleelan ma tadhakkarun} meaning that the One who saved you from that, and to whom you turned exclusively when the matter intensified, is the Owner of all your affairs in prosperity, just as He was the Owner in hardship. And the idols possess nothing, neither by intercession nor otherwise, just as they possessed nothing in your belief during the distresses and intensification of hardships, in important matters. For this is a clear analogy and an evident proof, but it is in the nature of humans to forget what they experienced of harm when good comes. And for those who recite with the 'tahtani' reading, such as Abu 'Amr, Hisham, and Ruwh, it is to warn of the anger that befits ingratitude, along with great kindness. And when He mentioned the signs of the earth and concluded with the distressed one, and the distressed one may not find guidance to any means, He followed it with the signs of the heavens, mentioning what is among the greatest forms of distress, saying: {amman yahdeekum} meaning, when you travel, with what He has drawn for you from the upper and lower signs {fi thulumat al-bar} meaning, by the stars, mountains, and winds. Although they are the weakest of these, one may be forced to rely on them when nothing else is visible.
An indication of the cessation of exclusion and denial, and a return to what they had previously excluded as impossible. They said: {أئنا} - that is, we and our forefathers, who have been in a state of prolonged decay - {لمخرجون*} - that is, from the state we have reached of death and decay to what we were before, in terms of life and strength. Then, they presented their argument, claiming: {لقد وعدنا}. Since the focus of this surah is on affirming the afterlife, He preceded His statement with: {هذا} - that is, the resurrection from the graves, as we were initially - following their statement: {نحن وآباؤنا}. This is in contrast to what was previously mentioned in Surah Al-Mu'minun. They added: {من قبل} - an increase in their exclusion - that is, the ages have passed since this promise was made, and nothing has come of it. Therefore, they claimed it is evidence that it has no reality. It is as if they were saying: what is the purpose of this promise? They said: {إن} - that is, what {هذا إلا أساطير الأولين*} - that is, the falsehoods they fabricated, having no understanding of its meaning or purpose. Their statement, as you see, demonstrates that they are sometimes in a state of absolute denial, characteristic of one with comprehensive knowledge, and at other times, they express doubt, characteristic of an ignorant person, deserving of ridicule, as previously mentioned.
In the chapter of an-Nahl, when the Prophet, may God's peace and blessings be upon him, was overcome with sorrow due to their crudeness and blindness to the path, which the guide has led to, and which only God knows, He said: {And do not grieve over them} - that is, over their lack of faith. And since they did not limit themselves to mere denial, but also sought to plot against the believers and lay snares for them, He said: {And do not be} - with the nun being in a state of stability, as it is in the context of reporting their stubbornness and mockery, along with God's sufficiency and grandeur in thwarting their plots with the severe punishment He has prepared for them in both this life and the next. Thus, there is no need to be concise in conveying the negation of distress, and so the affirmation of the nun is understood to mean stability, and it is not meant to prohibit what is inevitably difficult, as alluded to in His statement {And indeed, We know that your chest becomes tight by what they say}. The prohibition here is against persisting in mentioning it, in contrast to what was previously mentioned in an-Nahl, where the context was about justice in punishment due to the calamity that occurred during the Battle of Uhud, which necessitated emphasizing consolation and patience, and negating all distress in order to deter exceeding the limits, but rather encouraging forgiveness. {In distress} - that is, in the chest - {from what they plot}, for God has made their destruction a result of their own plotting, just like the arrogant people of the tribe of Salih.
And when the proof of His knowledge became apparent, the proof of His virtue and forbearance followed, so He said: {وإنه} namely the Quran {لهدى} that is, a means of guidance to the intended goal for those who are granted success {ورحمة} that is, a blessing and honor {للمؤمنين*} that is, those whose nature has been shaped by faith, so it is an inherent characteristic of theirs, just as it is for the disbelievers, yet it is recited in their ears and blinds their hearts. And when He mentioned the proof of His virtue, He followed it with the proof of His justice, saying in response to those who thought His virtue was universally and perpetually applicable to both groups: {إن} and He said: {ربك} that is, the One who has bestowed upon you the gift of gathering all the means of knowledge, eloquence, religion, skill, worldly goods, chastity, and courage, as a consolation to the Prophet, peace be upon him {يقضي بينهم} that is, between all the disputants {بحكمه} that is, with a judgment that is the most just, the most perfectly executed, and the most excellent, despite their disbelief in it and their mockery of His messengers, not with the judgment of another nor through a deputy who represents Him. And He is {العزيز} so none can resist His will {العليم*} so nothing is hidden from Him, neither secret nor open. And when His knowledge, wisdom, greatness, and power were established, it led to His saying: {فتوكل على الله} that is, put your trust in God, who possesses all greatness, with the knowledge and power that He has established, so that you may rely on Him in all matters, and find rest from bearing the burdens, trusting in His support. And what a beautiful statement is that of Qays ibn al-Khatim, a pre-Islamic poet:
Indicating our uniqueness and our action by choice, {الليل} means darkness, 'so that they may find rest in it' about spreading out, 'and the day with sight' means with the sight of one who is clothed in it, so they may spread out in their livelihoods after having been dead in the minor death. Many a person among them has spent the night in a state of stillness, without any movement in their heart, and thus died. If We had willed, We could have made all of them like that, and none of them would have risen. The word {ليبصروا فيه} is avoided, indicating the perfection of its being a means of sight, and that it is not the intended purpose, like stillness, but rather a means to the intended purpose, which is to bring benefits. The verse is an example of intertwining: mentioning stillness first is an indication of spreading out second, and mentioning sight second is an indication of darkness first. Then, the greatness of this verse is an exhortation to contemplate what it contains of the guiding power to the straight path. So, it is said: {إن في ذلك} - that is, the minor resurrection and spreading out, along with the signs of the night and the day - {لآيات} - that is, multiple signs, clear evidence of monotheism, the afterlife, and prophethood. For the One who turns the hearts of people to their worldly benefits sent messengers for their benefits in both this world and the hereafter. Since it is one of the foundations of the surah to restrict guidance to the believers, they are specifically mentioned with regard to the signs, due to their exclusive ability to benefit from them, even though all people share in the fact that the signs are a guidance for them. So, it is said: {لقوم يؤمنون} - that is, it is decreed that their faith will always be renewed, and they are elevated every day.
And since the addition of 'to Him' is purely for the sake of honor, He says, guarding against what they might imagine: '{And to Him belongs everything}' - that is, excluding all else that you have associated with Him, and other than that, all creation and dominion. And He is not like the kings who have only what they have apportioned for themselves to the exclusion of others. And since they might say, 'We worship Him with the worship of one who we hope will bring us closer to Him,' the essence of the religion which is the worship, He said: '{And I have been commanded}' - that is, along with the command to worship Him alone, and the greatness of the deed that is commanded, by making it the main focus of the statement, placing it in the position of the doer, so He said: '{to be of those who submit}' - that is, those who surrender to all that His book commands, with complete submission, and steadfast in that, to the utmost degree of steadfastness.
Upon reflection and contemplation, it becomes apparent - and Allah is the One who grants success to what is right, and to Him is the return and the refuge. We have completed the blessed part concerning the occasions of al-Baqāʿī, by the praise of Allah and His assistance, and it will be followed by the stories, if Allah the Exalted wills { }. Oh Allah, forgive us our sins and overlook our misdeeds.
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طسٓ ۚ تِلْكَ ءَايَـٰتُ ٱلْقُرْءَانِ وَكِتَابٍۢ مُّبِينٍ ﴿١﴾
Ta, Seen. These are the verses of the Qur'an and a clear Book
هُدًۭى وَبُشْرَىٰ لِلْمُؤْمِنِينَ ﴿٢﴾
As guidance and good tidings for the believers
ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُم بِٱلْـَٔاخِرَةِ هُمْ يُوقِنُونَ ﴿٣﴾
Who establish prayer and give zakah, and of the Hereafter they are certain [in faith].
إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ زَيَّنَّا لَهُمْ أَعْمَـٰلَهُمْ فَهُمْ يَعْمَهُونَ ﴿٤﴾
Indeed, for those who do not believe in the Hereafter, We have made pleasing to them their deeds, so they wander blindly.
أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَهُمْ سُوٓءُ ٱلْعَذَابِ وَهُمْ فِى ٱلْـَٔاخِرَةِ هُمُ ٱلْأَخْسَرُونَ ﴿٥﴾
Those are the ones for whom there will be the worst of punishment, and in the Hereafter they are the greatest losers.
وَإِنَّكَ لَتُلَقَّى ٱلْقُرْءَانَ مِن لَّدُنْ حَكِيمٍ عَلِيمٍ ﴿٦﴾
And indeed, [O Muhammad], you receive the Qur'an from one Wise and Knowing.
إِذْ قَالَ مُوسَىٰ لِأَهْلِهِۦٓ إِنِّىٓ ءَانَسْتُ نَارًۭا سَـَٔاتِيكُم مِّنْهَا بِخَبَرٍ أَوْ ءَاتِيكُم بِشِهَابٍۢ قَبَسٍۢ لَّعَلَّكُمْ تَصْطَلُونَ ﴿٧﴾
[Mention] when Moses said to his family, "Indeed, I have perceived a fire. I will bring you from there information or will bring you a burning torch that you may warm yourselves."
فَلَمَّا جَآءَهَا نُودِىَ أَنۢ بُورِكَ مَن فِى ٱلنَّارِ وَمَنْ حَوْلَهَا وَسُبْحَـٰنَ ٱللَّهِ رَبِّ ٱلْعَـٰلَمِينَ ﴿٨﴾
But when he came to it, he was called, "Blessed is whoever is at the fire and whoever is around it. And exalted is Allah, Lord of the worlds.
يَـٰمُوسَىٰٓ إِنَّهُۥٓ أَنَا ٱللَّهُ ٱلْعَزِيزُ ٱلْحَكِيمُ ﴿٩﴾
O Moses, indeed it is I - Allah, the Exalted in Might, the Wise."
وَأَلْقِ عَصَاكَ ۚ فَلَمَّا رَءَاهَا تَهْتَزُّ كَأَنَّهَا جَآنٌّۭ وَلَّىٰ مُدْبِرًۭا وَلَمْ يُعَقِّبْ ۚ يَـٰمُوسَىٰ لَا تَخَفْ إِنِّى لَا يَخَافُ لَدَىَّ ٱلْمُرْسَلُونَ ﴿١٠﴾
And [he was told], "Throw down your staff." But when he saw it writhing as if it were a snake, he turned in flight and did not return. [Allah said], "O Moses, fear not. Indeed, in My presence the messengers do not fear.
إِلَّا مَن ظَلَمَ ثُمَّ بَدَّلَ حُسْنًۢا بَعْدَ سُوٓءٍۢ فَإِنِّى غَفُورٌۭ رَّحِيمٌۭ ﴿١١﴾
Otherwise, he who wrongs, then substitutes good after evil - indeed, I am Forgiving and Merciful.
وَأَدْخِلْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوٓءٍۢ ۖ فِى تِسْعِ ءَايَـٰتٍ إِلَىٰ فِرْعَوْنَ وَقَوْمِهِۦٓ ۚ إِنَّهُمْ كَانُوا۟ قَوْمًۭا فَـٰسِقِينَ ﴿١٢﴾
And put your hand into the opening of your garment [at the breast]; it will come out white without disease. [These are] among the nine signs [you will take] to Pharaoh and his people. Indeed, they have been a people defiantly disobedient."
فَلَمَّا جَآءَتْهُمْ ءَايَـٰتُنَا مُبْصِرَةًۭ قَالُوا۟ هَـٰذَا سِحْرٌۭ مُّبِينٌۭ ﴿١٣﴾
But when there came to them Our visible signs, they said, "This is obvious magic."
وَجَحَدُوا۟ بِهَا وَٱسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْمًۭا وَعُلُوًّۭا ۚ فَٱنظُرْ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُفْسِدِينَ ﴿١٤﴾
And they rejected them, while their [inner] selves were convinced thereof, out of injustice and haughtiness. So see how was the end of the corrupters.
وَلَقَدْ ءَاتَيْنَا دَاوُۥدَ وَسُلَيْمَـٰنَ عِلْمًۭا ۖ وَقَالَا ٱلْحَمْدُ لِلَّهِ ٱلَّذِى فَضَّلَنَا عَلَىٰ كَثِيرٍۢ مِّنْ عِبَادِهِ ٱلْمُؤْمِنِينَ ﴿١٥﴾
And We had certainly given to David and Solomon knowledge, and they said, "Praise [is due] to Allah, who has favored us over many of His believing servants."
وَوَرِثَ سُلَيْمَـٰنُ دَاوُۥدَ ۖ وَقَالَ يَـٰٓأَيُّهَا ٱلنَّاسُ عُلِّمْنَا مَنطِقَ ٱلطَّيْرِ وَأُوتِينَا مِن كُلِّ شَىْءٍ ۖ إِنَّ هَـٰذَا لَهُوَ ٱلْفَضْلُ ٱلْمُبِينُ ﴿١٦﴾
And Solomon inherited David. He said, "O people, we have been taught the language of birds, and we have been given from all things. Indeed, this is evident bounty."
وَحُشِرَ لِسُلَيْمَـٰنَ جُنُودُهُۥ مِنَ ٱلْجِنِّ وَٱلْإِنسِ وَٱلطَّيْرِ فَهُمْ يُوزَعُونَ ﴿١٧﴾
And gathered for Solomon were his soldiers of the jinn and men and birds, and they were [marching] in rows.
حَتَّىٰٓ إِذَآ أَتَوْا۟ عَلَىٰ وَادِ ٱلنَّمْلِ قَالَتْ نَمْلَةٌۭ يَـٰٓأَيُّهَا ٱلنَّمْلُ ٱدْخُلُوا۟ مَسَـٰكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَـٰنُ وَجُنُودُهُۥ وَهُمْ لَا يَشْعُرُونَ ﴿١٨﴾
Until, when they came upon the valley of the ants, an ant said, "O ants, enter your dwellings that you not be crushed by Solomon and his soldiers while they perceive not."
فَتَبَسَّمَ ضَاحِكًۭا مِّن قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِىٓ أَنْ أَشْكُرَ نِعْمَتَكَ ٱلَّتِىٓ أَنْعَمْتَ عَلَىَّ وَعَلَىٰ وَٰلِدَىَّ وَأَنْ أَعْمَلَ صَـٰلِحًۭا تَرْضَىٰهُ وَأَدْخِلْنِى بِرَحْمَتِكَ فِى عِبَادِكَ ٱلصَّـٰلِحِينَ ﴿١٩﴾
So [Solomon] smiled, amused at her speech, and said, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve. And admit me by Your mercy into [the ranks of] Your righteous servants."
وَتَفَقَّدَ ٱلطَّيْرَ فَقَالَ مَا لِىَ لَآ أَرَى ٱلْهُدْهُدَ أَمْ كَانَ مِنَ ٱلْغَآئِبِينَ ﴿٢٠﴾
And he took attendance of the birds and said, "Why do I not see the hoopoe - or is he among the absent?
لَأُعَذِّبَنَّهُۥ عَذَابًۭا شَدِيدًا أَوْ لَأَا۟ذْبَحَنَّهُۥٓ أَوْ لَيَأْتِيَنِّى بِسُلْطَـٰنٍۢ مُّبِينٍۢ ﴿٢١﴾
I will surely punish him with a severe punishment or slaughter him unless he brings me clear authorization."
فَمَكَثَ غَيْرَ بَعِيدٍۢ فَقَالَ أَحَطتُ بِمَا لَمْ تُحِطْ بِهِۦ وَجِئْتُكَ مِن سَبَإٍۭ بِنَبَإٍۢ يَقِينٍ ﴿٢٢﴾
But the hoopoe stayed not long and said, "I have encompassed [in knowledge] that which you have not encompassed, and I have come to you from Sheba with certain news.
إِنِّى وَجَدتُّ ٱمْرَأَةًۭ تَمْلِكُهُمْ وَأُوتِيَتْ مِن كُلِّ شَىْءٍۢ وَلَهَا عَرْشٌ عَظِيمٌۭ ﴿٢٣﴾
Indeed, I found [there] a woman ruling them, and she has been given of all things, and she has a great throne.
وَجَدتُّهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِن دُونِ ٱللَّهِ وَزَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ أَعْمَـٰلَهُمْ فَصَدَّهُمْ عَنِ ٱلسَّبِيلِ فَهُمْ لَا يَهْتَدُونَ ﴿٢٤﴾
I found her and her people prostrating to the sun instead of Allah, and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided,
أَلَّا يَسْجُدُوا۟ لِلَّهِ ٱلَّذِى يُخْرِجُ ٱلْخَبْءَ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ ﴿٢٥﴾
[And] so they do not prostrate to Allah, who brings forth what is hidden within the heavens and the earth and knows what you conceal and what you declare -
ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ ۩ ﴿٢٦﴾
Allah - there is no deity except Him, Lord of the Great Throne."
۞ قَالَ سَنَنظُرُ أَصَدَقْتَ أَمْ كُنتَ مِنَ ٱلْكَـٰذِبِينَ ﴿٢٧﴾
[Solomon] said, "We will see whether you were truthful or were of the liars.
ٱذْهَب بِّكِتَـٰبِى هَـٰذَا فَأَلْقِهْ إِلَيْهِمْ ثُمَّ تَوَلَّ عَنْهُمْ فَٱنظُرْ مَاذَا يَرْجِعُونَ ﴿٢٨﴾
Take this letter of mine and deliver it to them. Then leave them and see what [answer] they will return."
قَالَتْ يَـٰٓأَيُّهَا ٱلْمَلَؤُا۟ إِنِّىٓ أُلْقِىَ إِلَىَّ كِتَـٰبٌۭ كَرِيمٌ ﴿٢٩﴾
She said, "O eminent ones, indeed, to me has been delivered a noble letter.
إِنَّهُۥ مِن سُلَيْمَـٰنَ وَإِنَّهُۥ بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ ﴿٣٠﴾
Indeed, it is from Solomon, and indeed, it reads: 'In the name of Allah, the Entirely Merciful, the Especially Merciful,
أَلَّا تَعْلُوا۟ عَلَىَّ وَأْتُونِى مُسْلِمِينَ ﴿٣١﴾
Be not haughty with me but come to me in submission [as Muslims].' "
قَالَتْ يَـٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَفْتُونِى فِىٓ أَمْرِى مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ ﴿٣٢﴾
She said, "O eminent ones, advise me in my affair. I would not decide a matter until you witness [for] me."
قَالُوا۟ نَحْنُ أُو۟لُوا۟ قُوَّةٍۢ وَأُو۟لُوا۟ بَأْسٍۢ شَدِيدٍۢ وَٱلْأَمْرُ إِلَيْكِ فَٱنظُرِى مَاذَا تَأْمُرِينَ ﴿٣٣﴾
They said, "We are men of strength and of great military might, but the command is yours, so see what you will command."
قَالَتْ إِنَّ ٱلْمُلُوكَ إِذَا دَخَلُوا۟ قَرْيَةً أَفْسَدُوهَا وَجَعَلُوٓا۟ أَعِزَّةَ أَهْلِهَآ أَذِلَّةًۭ ۖ وَكَذَٰلِكَ يَفْعَلُونَ ﴿٣٤﴾
She said, "Indeed kings - when they enter a city, they ruin it and render the honored of its people humbled. And thus do they do.
وَإِنِّى مُرْسِلَةٌ إِلَيْهِم بِهَدِيَّةٍۢ فَنَاظِرَةٌۢ بِمَ يَرْجِعُ ٱلْمُرْسَلُونَ ﴿٣٥﴾
But indeed, I will send to them a gift and see with what [reply] the messengers will return."
فَلَمَّا جَآءَ سُلَيْمَـٰنَ قَالَ أَتُمِدُّونَنِ بِمَالٍۢ فَمَآ ءَاتَىٰنِۦَ ٱللَّهُ خَيْرٌۭ مِّمَّآ ءَاتَىٰكُم بَلْ أَنتُم بِهَدِيَّتِكُمْ تَفْرَحُونَ ﴿٣٦﴾
So when they came to Solomon, he said, "Do you provide me with wealth? But what Allah has given me is better than what He has given you. Rather, it is you who rejoice in your gift.
ٱرْجِعْ إِلَيْهِمْ فَلَنَأْتِيَنَّهُم بِجُنُودٍۢ لَّا قِبَلَ لَهُم بِهَا وَلَنُخْرِجَنَّهُم مِّنْهَآ أَذِلَّةًۭ وَهُمْ صَـٰغِرُونَ ﴿٣٧﴾
Return to them, for we will surely come to them with soldiers that they will be powerless to encounter, and we will surely expel them therefrom in humiliation, and they will be debased."
قَالَ يَـٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَيُّكُمْ يَأْتِينِى بِعَرْشِهَا قَبْلَ أَن يَأْتُونِى مُسْلِمِينَ ﴿٣٨﴾
[Solomon] said, "O assembly [of jinn], which of you will bring me her throne before they come to me in submission?"
قَالَ عِفْرِيتٌۭ مِّنَ ٱلْجِنِّ أَنَا۠ ءَاتِيكَ بِهِۦ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ ۖ وَإِنِّى عَلَيْهِ لَقَوِىٌّ أَمِينٌۭ ﴿٣٩﴾
A powerful one from among the jinn said, "I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy."
قَالَ ٱلَّذِى عِندَهُۥ عِلْمٌۭ مِّنَ ٱلْكِتَـٰبِ أَنَا۠ ءَاتِيكَ بِهِۦ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ فَلَمَّا رَءَاهُ مُسْتَقِرًّا عِندَهُۥ قَالَ هَـٰذَا مِن فَضْلِ رَبِّى لِيَبْلُوَنِىٓ ءَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّۭ كَرِيمٌۭ ﴿٤٠﴾
Said one who had knowledge from the Scripture, "I will bring it to you before your glance returns to you." And when [Solomon] saw it placed before him, he said, "This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful - his gratitude is only for [the benefit of] himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Generous."
قَالَ نَكِّرُوا۟ لَهَا عَرْشَهَا نَنظُرْ أَتَهْتَدِىٓ أَمْ تَكُونُ مِنَ ٱلَّذِينَ لَا يَهْتَدُونَ ﴿٤١﴾
He said, "Disguise for her her throne; we will see whether she will be guided [to truth] or will be of those who is not guided."
فَلَمَّا جَآءَتْ قِيلَ أَهَـٰكَذَا عَرْشُكِ ۖ قَالَتْ كَأَنَّهُۥ هُوَ ۚ وَأُوتِينَا ٱلْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ ﴿٤٢﴾
So when she arrived, it was said [to her], "Is your throne like this?" She said, "[It is] as though it was it." [Solomon said], "And we were given knowledge before her, and we have been Muslims [in submission to Allah].
وَصَدَّهَا مَا كَانَت تَّعْبُدُ مِن دُونِ ٱللَّهِ ۖ إِنَّهَا كَانَتْ مِن قَوْمٍۢ كَـٰفِرِينَ ﴿٤٣﴾
And that which she was worshipping other than Allah had averted her [from submission to Him]. Indeed, she was from a disbelieving people."
قِيلَ لَهَا ٱدْخُلِى ٱلصَّرْحَ ۖ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةًۭ وَكَشَفَتْ عَن سَاقَيْهَا ۚ قَالَ إِنَّهُۥ صَرْحٌۭ مُّمَرَّدٌۭ مِّن قَوَارِيرَ ۗ قَالَتْ رَبِّ إِنِّى ظَلَمْتُ نَفْسِى وَأَسْلَمْتُ مَعَ سُلَيْمَـٰنَ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ﴿٤٤﴾
She was told, "Enter the palace." But when she saw it, she thought it was a body of water and uncovered her shins [to wade through]. He said, "Indeed, it is a palace [whose floor is] made smooth with glass." She said, "My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, Lord of the worlds."
وَلَقَدْ أَرْسَلْنَآ إِلَىٰ ثَمُودَ أَخَاهُمْ صَـٰلِحًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ فَإِذَا هُمْ فَرِيقَانِ يَخْتَصِمُونَ ﴿٤٥﴾
And We had certainly sent to Thamud their brother Salih, [saying], "Worship Allah," and at once they were two parties conflicting.
قَالَ يَـٰقَوْمِ لِمَ تَسْتَعْجِلُونَ بِٱلسَّيِّئَةِ قَبْلَ ٱلْحَسَنَةِ ۖ لَوْلَا تَسْتَغْفِرُونَ ٱللَّهَ لَعَلَّكُمْ تُرْحَمُونَ ﴿٤٦﴾
He said, "O my people, why are you impatient for evil instead of good? Why do you not seek forgiveness of Allah that you may receive mercy?"
قَالُوا۟ ٱطَّيَّرْنَا بِكَ وَبِمَن مَّعَكَ ۚ قَالَ طَـٰٓئِرُكُمْ عِندَ ٱللَّهِ ۖ بَلْ أَنتُمْ قَوْمٌۭ تُفْتَنُونَ ﴿٤٧﴾
They said, "We consider you a bad omen, you and those with you." He said, "Your omen is with Allah. Rather, you are a people being tested."
وَكَانَ فِى ٱلْمَدِينَةِ تِسْعَةُ رَهْطٍۢ يُفْسِدُونَ فِى ٱلْأَرْضِ وَلَا يُصْلِحُونَ ﴿٤٨﴾
And there were in the city nine family heads causing corruption in the land and not amending [its affairs].
قَالُوا۟ تَقَاسَمُوا۟ بِٱللَّهِ لَنُبَيِّتَنَّهُۥ وَأَهْلَهُۥ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِۦ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِۦ وَإِنَّا لَصَـٰدِقُونَ ﴿٤٩﴾
They said, "Take a mutual oath by Allah that we will kill him by night, he and his family. Then we will say to his executor, 'We did not witness the destruction of his family, and indeed, we are truthful.' "
وَمَكَرُوا۟ مَكْرًۭا وَمَكَرْنَا مَكْرًۭا وَهُمْ لَا يَشْعُرُونَ ﴿٥٠﴾
And they planned a plan, and We planned a plan, while they perceived not.
فَٱنظُرْ كَيْفَ كَانَ عَـٰقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَـٰهُمْ وَقَوْمَهُمْ أَجْمَعِينَ ﴿٥١﴾
Then look how was the outcome of their plan - that We destroyed them and their people, all.
فَتِلْكَ بُيُوتُهُمْ خَاوِيَةًۢ بِمَا ظَلَمُوٓا۟ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَعْلَمُونَ ﴿٥٢﴾
So those are their houses, desolate because of the wrong they had done. Indeed in that is a sign for people who know.
وَأَنجَيْنَا ٱلَّذِينَ ءَامَنُوا۟ وَكَانُوا۟ يَتَّقُونَ ﴿٥٣﴾
And We saved those who believed and used to fear Allah.
وَلُوطًا إِذْ قَالَ لِقَوْمِهِۦٓ أَتَأْتُونَ ٱلْفَـٰحِشَةَ وَأَنتُمْ تُبْصِرُونَ ﴿٥٤﴾
And [mention] Lot, when he said to his people, "Do you commit immorality while you are seeing?
أَئِنَّكُمْ لَتَأْتُونَ ٱلرِّجَالَ شَهْوَةًۭ مِّن دُونِ ٱلنِّسَآءِ ۚ بَلْ أَنتُمْ قَوْمٌۭ تَجْهَلُونَ ﴿٥٥﴾
Do you indeed approach men with desire instead of women? Rather, you are a people behaving ignorantly."
۞ فَمَا كَانَ جَوَابَ قَوْمِهِۦٓ إِلَّآ أَن قَالُوٓا۟ أَخْرِجُوٓا۟ ءَالَ لُوطٍۢ مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌۭ يَتَطَهَّرُونَ ﴿٥٦﴾
But the answer of his people was not except that they said, "Expel the family of Lot from your city. Indeed, they are people who keep themselves pure."
فَأَنجَيْنَـٰهُ وَأَهْلَهُۥٓ إِلَّا ٱمْرَأَتَهُۥ قَدَّرْنَـٰهَا مِنَ ٱلْغَـٰبِرِينَ ﴿٥٧﴾
So We saved him and his family, except for his wife; We destined her to be of those who remained behind.
وَأَمْطَرْنَا عَلَيْهِم مَّطَرًۭا ۖ فَسَآءَ مَطَرُ ٱلْمُنذَرِينَ ﴿٥٨﴾
And We rained upon them a rain [of stones], and evil was the rain of those who were warned.
قُلِ ٱلْحَمْدُ لِلَّهِ وَسَلَـٰمٌ عَلَىٰ عِبَادِهِ ٱلَّذِينَ ٱصْطَفَىٰٓ ۗ ءَآللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ ﴿٥٩﴾
Say, [O Muhammad], "Praise be to Allah, and peace upon His servants whom He has chosen. Is Allah better or what they associate with Him?"
أَمَّنْ خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَأَنزَلَ لَكُم مِّنَ ٱلسَّمَآءِ مَآءًۭ فَأَنۢبَتْنَا بِهِۦ حَدَآئِقَ ذَاتَ بَهْجَةٍۢ مَّا كَانَ لَكُمْ أَن تُنۢبِتُوا۟ شَجَرَهَآ ۗ أَءِلَـٰهٌۭ مَّعَ ٱللَّهِ ۚ بَلْ هُمْ قَوْمٌۭ يَعْدِلُونَ ﴿٦٠﴾
[More precisely], is He [not best] who created the heavens and the earth and sent down for you rain from the sky, causing to grow thereby gardens of joyful beauty which you could not [otherwise] have grown the trees thereof? Is there a deity with Allah? [No], but they are a people who ascribe equals [to Him].
أَمَّن جَعَلَ ٱلْأَرْضَ قَرَارًۭا وَجَعَلَ خِلَـٰلَهَآ أَنْهَـٰرًۭا وَجَعَلَ لَهَا رَوَٰسِىَ وَجَعَلَ بَيْنَ ٱلْبَحْرَيْنِ حَاجِزًا ۗ أَءِلَـٰهٌۭ مَّعَ ٱللَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ﴿٦١﴾
Is He [not best] who made the earth a stable ground and placed within it rivers and made for it firmly set mountains and placed between the two seas a barrier? Is there a deity with Allah? [No], but most of them do not know.
أَمَّن يُجِيبُ ٱلْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ ٱلسُّوٓءَ وَيَجْعَلُكُمْ خُلَفَآءَ ٱلْأَرْضِ ۗ أَءِلَـٰهٌۭ مَّعَ ٱللَّهِ ۚ قَلِيلًۭا مَّا تَذَكَّرُونَ ﴿٦٢﴾
Is He [not best] who responds to the desperate one when he calls upon Him and removes evil and makes you inheritors of the earth? Is there a deity with Allah? Little do you remember.
أَمَّن يَهْدِيكُمْ فِى ظُلُمَـٰتِ ٱلْبَرِّ وَٱلْبَحْرِ وَمَن يُرْسِلُ ٱلرِّيَـٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦٓ ۗ أَءِلَـٰهٌۭ مَّعَ ٱللَّهِ ۚ تَعَـٰلَى ٱللَّهُ عَمَّا يُشْرِكُونَ ﴿٦٣﴾
Is He [not best] who guides you through the darknesses of the land and sea and who sends the winds as good tidings before His mercy? Is there a deity with Allah? High is Allah above whatever they associate with Him.
أَمَّن يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ وَمَن يَرْزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ ۗ أَءِلَـٰهٌۭ مَّعَ ٱللَّهِ ۚ قُلْ هَاتُوا۟ بُرْهَـٰنَكُمْ إِن كُنتُمْ صَـٰدِقِينَ ﴿٦٤﴾
Is He [not best] who begins creation and then repeats it and who provides for you from the heaven and earth? Is there a deity with Allah? Say, "Produce your proof, if you should be truthful."
قُل لَّا يَعْلَمُ مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ٱلْغَيْبَ إِلَّا ٱللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ ﴿٦٥﴾
Say, "None in the heavens and earth knows the unseen except Allah, and they do not perceive when they will be resurrected."
بَلِ ٱدَّٰرَكَ عِلْمُهُمْ فِى ٱلْـَٔاخِرَةِ ۚ بَلْ هُمْ فِى شَكٍّۢ مِّنْهَا ۖ بَلْ هُم مِّنْهَا عَمُونَ ﴿٦٦﴾
Rather, their knowledge is arrested concerning the Hereafter. Rather, they are in doubt about it. Rather, they are, concerning it, blind.
وَقَالَ ٱلَّذِينَ كَفَرُوٓا۟ أَءِذَا كُنَّا تُرَٰبًۭا وَءَابَآؤُنَآ أَئِنَّا لَمُخْرَجُونَ ﴿٦٧﴾
And those who disbelieve say, "When we have become dust as well as our forefathers, will we indeed be brought out [of the graves]?
لَقَدْ وُعِدْنَا هَـٰذَا نَحْنُ وَءَابَآؤُنَا مِن قَبْلُ إِنْ هَـٰذَآ إِلَّآ أَسَـٰطِيرُ ٱلْأَوَّلِينَ ﴿٦٨﴾
We have been promised this, we and our forefathers, before. This is not but legends of the former peoples."
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُجْرِمِينَ ﴿٦٩﴾
Say, [O Muhammad], "Travel through the land and observe how was the end of the criminals."
وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُن فِى ضَيْقٍۢ مِّمَّا يَمْكُرُونَ ﴿٧٠﴾
And grieve not over them or be in distress from what they conspire.
وَيَقُولُونَ مَتَىٰ هَـٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَـٰدِقِينَ ﴿٧١﴾
And they say, "When is [the fulfillment of] this promise, if you should be truthful?"
قُلْ عَسَىٰٓ أَن يَكُونَ رَدِفَ لَكُم بَعْضُ ٱلَّذِى تَسْتَعْجِلُونَ ﴿٧٢﴾
Say, "Perhaps it is close behind you - some of that for which you are impatient.
وَإِنَّ رَبَّكَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ ﴿٧٣﴾
And indeed, your Lord is full of bounty for the people, but most of them do not show gratitude."
وَإِنَّ رَبَّكَ لَيَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ ﴿٧٤﴾
And indeed, your Lord knows what their breasts conceal and what they declare.
وَمَا مِنْ غَآئِبَةٍۢ فِى ٱلسَّمَآءِ وَٱلْأَرْضِ إِلَّا فِى كِتَـٰبٍۢ مُّبِينٍ ﴿٧٥﴾
And there is nothing concealed within the heaven and the earth except that it is in a clear Register.
إِنَّ هَـٰذَا ٱلْقُرْءَانَ يَقُصُّ عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَكْثَرَ ٱلَّذِى هُمْ فِيهِ يَخْتَلِفُونَ ﴿٧٦﴾
Indeed, this Qur'an relates to the Children of Israel most of that over which they disagree.
وَإِنَّهُۥ لَهُدًۭى وَرَحْمَةٌۭ لِّلْمُؤْمِنِينَ ﴿٧٧﴾
And indeed, it is guidance and mercy for the believers.
إِنَّ رَبَّكَ يَقْضِى بَيْنَهُم بِحُكْمِهِۦ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْعَلِيمُ ﴿٧٨﴾
Indeed, your Lord will judge between them by His [wise] judgement. And He is the Exalted in Might, the Knowing.
فَتَوَكَّلْ عَلَى ٱللَّهِ ۖ إِنَّكَ عَلَى ٱلْحَقِّ ٱلْمُبِينِ ﴿٧٩﴾
So rely upon Allah; indeed, you are upon the clear truth.
إِنَّكَ لَا تُسْمِعُ ٱلْمَوْتَىٰ وَلَا تُسْمِعُ ٱلصُّمَّ ٱلدُّعَآءَ إِذَا وَلَّوْا۟ مُدْبِرِينَ ﴿٨٠﴾
Indeed, you will not make the dead hear, nor will you make the deaf hear the call when they have turned their backs retreating.
وَمَآ أَنتَ بِهَـٰدِى ٱلْعُمْىِ عَن ضَلَـٰلَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِـَٔايَـٰتِنَا فَهُم مُّسْلِمُونَ ﴿٨١﴾
And you cannot guide the blind away from their error. You will only make hear those who believe in Our verses so they are Muslims [submitting to Allah].
۞ وَإِذَا وَقَعَ ٱلْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَآبَّةًۭ مِّنَ ٱلْأَرْضِ تُكَلِّمُهُمْ أَنَّ ٱلنَّاسَ كَانُوا۟ بِـَٔايَـٰتِنَا لَا يُوقِنُونَ ﴿٨٢﴾
And when the word befalls them, We will bring forth for them a creature from the earth speaking to them, [saying] that the people were, of Our verses, not certain [in faith].
وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍۢ فَوْجًۭا مِّمَّن يُكَذِّبُ بِـَٔايَـٰتِنَا فَهُمْ يُوزَعُونَ ﴿٨٣﴾
And [warn of] the Day when We will gather from every nation a company of those who deny Our signs, and they will be [driven] in rows
حَتَّىٰٓ إِذَا جَآءُو قَالَ أَكَذَّبْتُم بِـَٔايَـٰتِى وَلَمْ تُحِيطُوا۟ بِهَا عِلْمًا أَمَّاذَا كُنتُمْ تَعْمَلُونَ ﴿٨٤﴾
Until, when they arrive [at the place of Judgement], He will say, "Did you deny My signs while you encompassed them not in knowledge, or what [was it that] you were doing?"
وَوَقَعَ ٱلْقَوْلُ عَلَيْهِم بِمَا ظَلَمُوا۟ فَهُمْ لَا يَنطِقُونَ ﴿٨٥﴾
And the decree will befall them for the wrong they did, and they will not [be able to] speak.
أَلَمْ يَرَوْا۟ أَنَّا جَعَلْنَا ٱلَّيْلَ لِيَسْكُنُوا۟ فِيهِ وَٱلنَّهَارَ مُبْصِرًا ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يُؤْمِنُونَ ﴿٨٦﴾
Do they not see that We made the night that they may rest therein and the day giving sight? Indeed in that are signs for a people who believe.
وَيَوْمَ يُنفَخُ فِى ٱلصُّورِ فَفَزِعَ مَن فِى ٱلسَّمَـٰوَٰتِ وَمَن فِى ٱلْأَرْضِ إِلَّا مَن شَآءَ ٱللَّهُ ۚ وَكُلٌّ أَتَوْهُ دَٰخِرِينَ ﴿٨٧﴾
And [warn of] the Day the Horn will be blown, and whoever is in the heavens and whoever is on the earth will be terrified except whom Allah wills. And all will come to Him humbled.
وَتَرَى ٱلْجِبَالَ تَحْسَبُهَا جَامِدَةًۭ وَهِىَ تَمُرُّ مَرَّ ٱلسَّحَابِ ۚ صُنْعَ ٱللَّهِ ٱلَّذِىٓ أَتْقَنَ كُلَّ شَىْءٍ ۚ إِنَّهُۥ خَبِيرٌۢ بِمَا تَفْعَلُونَ ﴿٨٨﴾
And you see the mountains, thinking them rigid, while they will pass as the passing of clouds. [It is] the work of Allah, who perfected all things. Indeed, He is Acquainted with that which you do.
مَن جَآءَ بِٱلْحَسَنَةِ فَلَهُۥ خَيْرٌۭ مِّنْهَا وَهُم مِّن فَزَعٍۢ يَوْمَئِذٍ ءَامِنُونَ ﴿٨٩﴾
Whoever comes [at Judgement] with a good deed will have better than it, and they, from the terror of that Day, will be safe.
وَمَن جَآءَ بِٱلسَّيِّئَةِ فَكُبَّتْ وُجُوهُهُمْ فِى ٱلنَّارِ هَلْ تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ ﴿٩٠﴾
And whoever comes with an evil deed - their faces will be overturned into the Fire, [and it will be said], "Are you recompensed except for what you used to do?"
إِنَّمَآ أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَـٰذِهِ ٱلْبَلْدَةِ ٱلَّذِى حَرَّمَهَا وَلَهُۥ كُلُّ شَىْءٍۢ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ ٱلْمُسْلِمِينَ ﴿٩١﴾
[Say, O Muhammad], "I have only been commanded to worship the Lord of this city, who made it sacred and to whom [belongs] all things. And I am commanded to be of the Muslims [those who submit to Allah]
وَأَنْ أَتْلُوَا۟ ٱلْقُرْءَانَ ۖ فَمَنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَقُلْ إِنَّمَآ أَنَا۠ مِنَ ٱلْمُنذِرِينَ ﴿٩٢﴾
And to recite the Qur'an." And whoever is guided is only guided for [the benefit of] himself; and whoever strays - say, "I am only [one] of the warners."
وَقُلِ ٱلْحَمْدُ لِلَّهِ سَيُرِيكُمْ ءَايَـٰتِهِۦ فَتَعْرِفُونَهَا ۚ وَمَا رَبُّكَ بِغَـٰفِلٍ عَمَّا تَعْمَلُونَ ﴿٩٣﴾
And say, "[All] praise is [due] to Allah. He will show you His signs, and you will recognize them. And your Lord is not unaware of what you do."