Surah Al-Ankabut (العنكبوت) is a Meccan surah of the Quran with 69 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 10 min readAs I understand the context from the phrase: 'For God knows all that they conceal and all that they reveal' {وليعلمن الله}, meaning the One who encompasses all in knowledge and power in the realm of testimony, until it becomes clear to you as it is known to Him in the realm of the unseen {الذين آمنوا}, meaning faith has occurred among them, and so that He may make known the believers in true faith by the trials they face, and they do not increase except in submission and contentment. He emphasized this because people thought they would not be tried {وليعلمن} those who hypocritically professed faith, and make known {المنافقين} through similar tribulations and trials that they would sway with, until it becomes clear to everyone who has a heart that they have no faith, just as they have no faithfulness, and there is no doubt that He deals with each group as they deserve according to what He knows of their hearts. The verse is about the intertwining as mentioned earlier at {وليعلمن الله الذين صدقوا}. Since the context is about trial and harm in God's decree, which is inevitable, and the disbelievers used to tempt those who had newly converted, God mentioned some of what they used to say to them during the trial out of ignorance of God and delusion, saying in amazement at them,
It presents to you the duality of the creature, and the duality: the palm tree excluded from the bargain, and praise or blame, or specific to praise, because it repeats, and the one who extracts the pearl from the sea, because it repeats the dive until it finds and leaves its place, and separates the pearl from its place. The piercer of pearls is also called thus, because the piercing separates its parts and because the piercer itself moves and increases its movement when doing so. Among the related words, nāth (to delay) means to put off until later, and al-manāth (that which is delayed) refers to something put off, and al-āthin (the late afternoon) is so named because it is a time that comes after the original time. The word anīt (soft) is used to describe iron that is not hard, and al-mu'annath (the effeminate) refers to one who is soft or unmanly. Al-anthayān (the two female organs) refers to the testes and the two ears, and arḍ anīthah (a soft land) and mi'nāth (a soft and smooth land) refer to a smooth and even land, and sayf mu'annath (a soft and blunt sword) means a sword that is weak and does not cut well. It has been made clear that all these words revolve around the idea of something that is not fitting for the divine rank due to its multiplicity, separation, and softness. Therefore, {it} comes in the form of exclusivity, and it is a shortened form to deny what they believed about its divinity. And when {it} pointed to them the unsuitability of these things for that high rank, due to their multiplicity, {it} also pointed to their shortcoming by depicting them, saying in the form of the present tense
And when He informed them that they were powerless against Him, and it was possible that others might come to their aid, He explicitly negated this possibility, saying: {وما لكم} - that is, all of you, including those who are present and those who are not, O gathering - and He indicated the inferiority of all those besides Him by saying: {من دون الله} - that is, the One who is greater than all that is great. He further emphasized the negation by affirming the absence of a guardian, saying: {من ولي} - that is, a close and protecting ally due to kinship - {ولا نصير} - that is, a helper for anything else, because there is none comparable to Him. Since the estimation was that those who believe in the signs of their Lord and in meeting Him are the ones who hope for His mercy, and they are the ones who will have a lasting bliss - and He had commanded them to draw inferences and had threatened them so that they might return from their deviation, by means of some remaining possibilities that He had left for men - He followed this with what He cut off, saying, with compassion for that estimation: {والذين كفروا} - that is, those who conceal what the lights of the intellects have made apparent to them - {بآيات الله} - that is, the signs of the Great King, which are visible and audible, and none are clearer than these - {ولقائه} - that is, the meeting with Him after death, which He has informed about and established the proof of His power over it with what is clearer than it - {أولئك} - that is, those who are distant, hated, and far from the rank of humanity, indeed from the rank of any living being - {يئسوا} - that is, their despair is certain, now and from eternity, because they did not hope
An allusion to His statement: {وجعلنا} - that is, by Our might and wisdom - {في ذريته} among the offspring of Isaac and Ishmael, may Allah's peace be upon them, {النبوة} - such that there was no prophet after him who was not from among his descendants. If this connection is valid, then it necessarily follows that the one to be sacrificed was Ishmael, may Allah's peace be upon him, for he is more closely associated with this surah. It would be as if it were said: We gave him glad tidings of Isaac, who would bring him joy, after We had commanded him to do something that would cause him harm, namely, the sacrifice of Ishmael, may Allah's peace be upon them. Thus, he showed patience in the face of hardship and gratitude in the face of blessing. {والكتاب} - for no book was revealed except to his children. And He singled it out, to indicate - despite the fact that the four books are included in the term 'book' - that nothing is worthy of being written except what has been revealed in them or is related to them. If He had used the plural form, this meaning would not have been conveyed. {وآتيناه أجره} - We gave him his reward {في الدنيا} - in this world - for his migration, in the form of the blessings that We bestowed upon him, which no one else could have provided, such as abundant provision, a comfortable life, many servants, children in his old age, a numerous progeny, good reputation, and the love of all creation, among other things. And since the disbeliever, due to his denial of the resurrection, believed that the Prophet's life had been made miserable by his migration, with no chance of compensation, the situation required an emphasis on His statement: {وإنه في الآخرة} - that is, in the hereafter, which is the true abode and place of settlement - {لمن الصالحين} - that he is among the righteous, whom We have distinguished with happiness and granted the utmost good.
And since - as has been mentioned - the context is about trial, it specifically mentions bestowal in the story
They said to us, and they mentioned: {except your wife}, specifically pointing out each one of them except her. Then they indicated her destruction in response to someone who might have asked, 'What about her?' It was said: {She was of those who remained behind*}, as if this judgment was inherent in her original creation. When the statement about their destruction had been understood as previously explained, they explicitly stated it, saying, while supporting their kind, explaining what they had informed them of, and emphasizing the notification that the matter had been completely fulfilled so that there would be no intercession for them. This was in accordance with the custom of the prophets in showing compassion to their nations: {We are going to send down} inevitably {upon the people of this town a punishment} - that is, a torment that would cause great turmoil, disturbing whoever it afflicted, regardless of who they were - {from the sky}, and it would be great in its impact and severe in its effect {because of what they used to do*}, that is, a firmly established deed {in defiance}. And when the decree had been fulfilled, and Our messengers had done what they had promised them, rescuing and destroying all their towns, leaving them as if no one had ever lived there, He turned to them, saying, emphasizing the indication of the virtue of those being addressed by this story, the Arabs and others, and that there was nothing between them and guidance except their reflection on their matter, along with
Thus, they shall either submit or persist and perish, for there is no benefit that can reach Him, the Sublime, from their destruction, nor any harm that can befall His Mighty Essence from their survival. {But they were} - namely, they themselves, and none other - {their own selves} - and none other - {who used to wrong themselves} by committing what We have informed them repeatedly that We dislike and that We will take to task those who do it, yet they did not accept advice despite their inability, nor did they fear punishment in their weakness. As for what they worshipped and hoped would support them, it was weaker than they, for none of it could avail anyone in any way. The way of Allah has not changed for His allies and enemies across the centuries or throughout the ages, but has proceeded according to the most upright order and the most perfect arrangement, as indicated by His statement: {The likeness of those}. And since invoking other than Allah is contrary to sound reason, explicit revelation, and the natural disposition, as well as being a flawed notion, it requires habituation to ignorance and repeated practice in excess. He said: {They have taken} - that is, they have assumed the burden of taking - {from besides Allah} - namely, the One who has no equal - {protectors}. For the ranks beneath His rank, the Exalted, are countless, and every rank is below His, He mentioned, by way of allusion, using the preposition 'from': {from besides Allah} - that is, the One who has no equal - {as protectors}, imposing the lesser as a substitute for the One whom fancies and speculations cannot encompass.
And when their knowledge proved to be of no benefit, its negation was affirmed, and they were equal to it, neither party having any claim to what they intended. What a losing bargain it is, and what a futile, barren, and useless transaction. Since proverbs are only valid when spoken by one who is knowledgeable about the subject, and the Helper (God) cannot be opposed except by one who knows Him and is aware of His power and the number of His soldiers, it is clear that this is God's affair, and that their (idolatrous) partners are far removed from it. How then can they pin their hopes on their support? This is further emphasized by the statement that negates knowledge from them, saying, indicating their ignorance in denying that anyone can destroy their idols, which are mere objects: {Indeed, Allah} - who possesses perfect attributes - {knows} what they possess of those attributes {what} - that which {they invoke} - those for whom the proverb was spoken, or 'you' - in the reading of Al-Furqan, addressing the style of speech in a tone of anger {besides Him} - indicating the lowliness of their ranks, and emphasizing the generality with the statement: {of anything} - whether it be a star, an idol, an angel, a jinn, or anything else - and they do not know it, nor do they know anything that they claim to have access to. How then can they intercede with Him or provide support?
An indication that in the hearts of others, there is a lack of benefit: {And who is more rejecting} - originally it was 'of it', but due to the greatness of the matter, it is said: {of Our signs} meaning, to deny them after having knowledge of their greatness, due to their attribution to Us and the clarification that no one can deny. {Except the wrongdoers*} meaning those firmly established in wrongdoing, who do not benefit from their light in placing everything in its proper place, but instead, they place things out of their proper context, like one walking in darkness, as previously described in relation to their unbelief, which is the concealment of the lights of the intellect. And since the consideration is that they deny them due to their deep-rooted wrongdoing, and they do not consider them as signs, let alone clear proofs, He then says: {And they say} implying cunning and a show of fairness by being content with the bare minimum that indicates truth: {Why has} - meaning, would that {an angel not been sent down to him} - in any manner of sending down {a sign} - a single sign that would definitively prove the truth of the one who brings it {from his Lord} - the One who claims to have a special relationship with Him, just as signs were sent down to previous prophets, such as the she-camel of Salih and the staff of Moses, so that we may infer the truth of his statement and the validity of his claim about his condition, according to the recitation of Ibn Kathir, Hamza, Al-Kisa'i, and Abu Bakr in the singular form, while others recite it in the plural form, indicating that another group said that such a significant matter can only be established through multiple signs, and they implied
And when he understood that it was inevitable for them to come, he stated it clearly in his statement, affirming in response to their denial: {وليأتينهم}. Then he intimidated them by saying: {بغتة}, and emphasized its meaning by saying: {وهم لا يشعرون*}. Rather, they are in a state of extreme heedlessness and preoccupation with what makes them forget. Then, he increased the astonishment at their ignorance by saying, replacing: {يستعجلونك بالعذاب}, meaning they ask you to inflict it upon them immediately, even if it is not the appropriate time for it. If they knew what they were heading towards, they would wish they had never been created, let alone ask for it to be hastened. And they would exert all their effort to escape from it. And since their entry into the Fire is inevitable due to the encompassing power over them, he said, affirming their denial of the Hereafter by establishing a specific part of it: {وإن جهنم}, which is part of the punishment of the Hereafter, {لمحيطة} meaning it is prepared for them, for nothing of them will escape it, because the One who prepared it is All-Knowing and All-Powerful. And he said: {بالكافرين*}, where the word 'them' is replaced by 'the disbelievers', indicating what they deserve by way of punishment, and generalizing it to all those who are characterized by disbelief. And since all of this is evidence of their denial, he said: {يوم} meaning they will know that day {يغشاهم العذاب}, meaning the punishment will overtake them and cling to them, leaving them nothing to enjoy, nor any matter to delight in. And he drew attention to the fact that it will not be limited to
And when he had conveyed the warning and cautioned against the great matters, and did not neglect to point to the smaller ones, and these verses were among the obstinate disbelievers, and he had repeated that these exhortations are only for the believers, he said, addressing them and turning away from others, if their ears, which are receptive to these exhortations, had listened, and their hearts, which are awakened by these warnings, had been roused, turning to the recitation of the majority
The expression of astonishment is an indication that there is no justification for their actions. He says {فأنى}, meaning how and from what aspect {يؤفكون}, that is, how they are diverted from the One who is the sole object of worship, in all their circumstances, words, and deeds, despite acknowledging that He has no partner in creation. Consequently, their attention is focused on the opposite, and they perceive things in a manner contrary to reality, leading to confusion and perplexity. Since it may seem puzzling that there is disparity in provision among those who do not truly contemplate the reality of the situation, it is said: He is the one who provides for all creation, so why do they have varying provisions? He says: {الله}, with His grandeur and perfection {يبسط الرزق}, He bestows provision with His complete power {لمن يشاء من عباده}, according to what He knows of their inner selves {ويقدر}, that is, He restricts. Since this is for the benefit of the servants, even if the wisdom behind it is not apparent to them, He says: {له}, to demonstrate His power and wisdom. You see that kings and other powerful individuals distribute provisions among their subjects based on their limited knowledge of the subjects' circumstances. What then can be said about the King of kings, who has complete knowledge, unfathomable by human assumptions or doubts? This verse is a conclusion of what has been mentioned previously. Since He, glorified, provides for the people and enables them according to what He knows
And when it has become clear through these signs that the world is based on transience and impermanence, and that joy in it is misplaced, He, the Exalted, said, indicating that after being deprived of intellect, they are in it like beasts, frolicking: {وما هذه الحياة الدنيا} thus belittling it by the indication and the word of lowliness, along with the indication that acknowledging this name is sufficient to necessitate acknowledging the other. Since the purpose of the surah is to encourage jihad and prohibit the forbidden, and it was in the context of depriving them of intellect, He prioritized amusement, because turning away from it eliminates the basis of evil, for it is what provokes it. So He said: {إلا لهو}, meaning something that distracts from what is beneficial.
By describing and generalizing, He says: {the Helper of those who do good*}, meaning that all of them are aided with victory and assistance in this world, and rewarded with forgiveness in the Hereafter, due to their jihad. For gratitude necessitates increase, and whoever has Allah with them will succeed in every desired matter. If the ignorant person sees the opposite of this, it is because they consider their honor to be behind their humility, and they conceal their wealth with a veil of poverty, as a protection for them from the arrogance that comes with constant honor, and the tyranny that comes with great wealth. How excellent is what Abu al-Qasim al-Qushayri narrated in his Epistle from al-Harith al-Muhasibi, who said: 'Whoever corrects their inner self with vigilance and sincerity, Allah will beautify their outer self with jihad and following the Sunnah.' The verse is from the intertwining: first, it establishes jihad as a proof of its necessity, and second, it establishes that it is with those who do good as a proof of the removal of aid and good deeds first. The beginning of the surah has encompassed the end, and it is the greatest in consideration. We ask Allah for well-being from tribulations, and for jihad if trials are inevitable, and to Him is our return.
Read the full surah text
الٓمٓ ﴿١﴾
Alif, Lam, Meem
أَحَسِبَ ٱلنَّاسُ أَن يُتْرَكُوٓا۟ أَن يَقُولُوٓا۟ ءَامَنَّا وَهُمْ لَا يُفْتَنُونَ ﴿٢﴾
Do the people think that they will be left to say, "We believe" and they will not be tried?
وَلَقَدْ فَتَنَّا ٱلَّذِينَ مِن قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُوا۟ وَلَيَعْلَمَنَّ ٱلْكَـٰذِبِينَ ﴿٣﴾
But We have certainly tried those before them, and Allah will surely make evident those who are truthful, and He will surely make evident the liars.
أَمْ حَسِبَ ٱلَّذِينَ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسْبِقُونَا ۚ سَآءَ مَا يَحْكُمُونَ ﴿٤﴾
Or do those who do evil deeds think they can outrun Us? Evil is what they judge.
مَن كَانَ يَرْجُوا۟ لِقَآءَ ٱللَّهِ فَإِنَّ أَجَلَ ٱللَّهِ لَـَٔاتٍۢ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ ﴿٥﴾
Whoever should hope for the meeting with Allah - indeed, the term decreed by Allah is coming. And He is the Hearing, the Knowing.
وَمَن جَـٰهَدَ فَإِنَّمَا يُجَـٰهِدُ لِنَفْسِهِۦٓ ۚ إِنَّ ٱللَّهَ لَغَنِىٌّ عَنِ ٱلْعَـٰلَمِينَ ﴿٦﴾
And whoever strives only strives for [the benefit of] himself. Indeed, Allah is free from need of the worlds.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ ٱلَّذِى كَانُوا۟ يَعْمَلُونَ ﴿٧﴾
And those who believe and do righteous deeds - We will surely remove from them their misdeeds and will surely reward them according to the best of what they used to do.
وَوَصَّيْنَا ٱلْإِنسَـٰنَ بِوَٰلِدَيْهِ حُسْنًۭا ۖ وَإِن جَـٰهَدَاكَ لِتُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِۦ عِلْمٌۭ فَلَا تُطِعْهُمَآ ۚ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴿٨﴾
And We have enjoined upon man goodness to parents. But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them. To Me is your return, and I will inform you about what you used to do.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَنُدْخِلَنَّهُمْ فِى ٱلصَّـٰلِحِينَ ﴿٩﴾
And those who believe and do righteous deeds - We will surely admit them among the righteous [into Paradise].
وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِىَ فِى ٱللَّهِ جَعَلَ فِتْنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِ وَلَئِن جَآءَ نَصْرٌۭ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ ۚ أَوَلَيْسَ ٱللَّهُ بِأَعْلَمَ بِمَا فِى صُدُورِ ٱلْعَـٰلَمِينَ ﴿١٠﴾
And of the people are some who say, "We believe in Allah," but when one [of them] is harmed for [the cause of] Allah, they consider the trial of the people as [if it were] the punishment of Allah. But if victory comes from your Lord, they say, "Indeed, We were with you." Is not Allah most knowing of what is within the breasts of all creatures?
وَلَيَعْلَمَنَّ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَلَيَعْلَمَنَّ ٱلْمُنَـٰفِقِينَ ﴿١١﴾
And Allah will surely make evident those who believe, and He will surely make evident the hypocrites.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوا۟ ٱتَّبِعُوا۟ سَبِيلَنَا وَلْنَحْمِلْ خَطَـٰيَـٰكُمْ وَمَا هُم بِحَـٰمِلِينَ مِنْ خَطَـٰيَـٰهُم مِّن شَىْءٍ ۖ إِنَّهُمْ لَكَـٰذِبُونَ ﴿١٢﴾
And those who disbelieve say to those who believe, "Follow our way, and we will carry your sins." But they will not carry anything of their sins. Indeed, they are liars.
وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًۭا مَّعَ أَثْقَالِهِمْ ۖ وَلَيُسْـَٔلُنَّ يَوْمَ ٱلْقِيَـٰمَةِ عَمَّا كَانُوا۟ يَفْتَرُونَ ﴿١٣﴾
But they will surely carry their [own] burdens and [other] burdens along with their burdens, and they will surely be questioned on the Day of Resurrection about what they used to invent.
وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًۭا فَأَخَذَهُمُ ٱلطُّوفَانُ وَهُمْ ظَـٰلِمُونَ ﴿١٤﴾
And We certainly sent Noah to his people, and he remained among them a thousand years minus fifty years, and the flood seized them while they were wrongdoers.
فَأَنجَيْنَـٰهُ وَأَصْحَـٰبَ ٱلسَّفِينَةِ وَجَعَلْنَـٰهَآ ءَايَةًۭ لِّلْعَـٰلَمِينَ ﴿١٥﴾
But We saved him and the companions of the ship, and We made it a sign for the worlds.
وَإِبْرَٰهِيمَ إِذْ قَالَ لِقَوْمِهِ ٱعْبُدُوا۟ ٱللَّهَ وَٱتَّقُوهُ ۖ ذَٰلِكُمْ خَيْرٌۭ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ﴿١٦﴾
And [We sent] Abraham, when he said to his people, "Worship Allah and fear Him. That is best for you, if you should know.
إِنَّمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ أَوْثَـٰنًۭا وَتَخْلُقُونَ إِفْكًا ۚ إِنَّ ٱلَّذِينَ تَعْبُدُونَ مِن دُونِ ٱللَّهِ لَا يَمْلِكُونَ لَكُمْ رِزْقًۭا فَٱبْتَغُوا۟ عِندَ ٱللَّهِ ٱلرِّزْقَ وَٱعْبُدُوهُ وَٱشْكُرُوا۟ لَهُۥٓ ۖ إِلَيْهِ تُرْجَعُونَ ﴿١٧﴾
You only worship, besides Allah, idols, and you produce a falsehood. Indeed, those you worship besides Allah do not possess for you [the power of] provision. So seek from Allah provision and worship Him and be grateful to Him. To Him you will be returned."
وَإِن تُكَذِّبُوا۟ فَقَدْ كَذَّبَ أُمَمٌۭ مِّن قَبْلِكُمْ ۖ وَمَا عَلَى ٱلرَّسُولِ إِلَّا ٱلْبَلَـٰغُ ٱلْمُبِينُ ﴿١٨﴾
And if you [people] deny [the message] - already nations before you have denied. And there is not upon the Messenger except [the duty of] clear notification.
أَوَلَمْ يَرَوْا۟ كَيْفَ يُبْدِئُ ٱللَّهُ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥٓ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌۭ ﴿١٩﴾
Have they not considered how Allah begins creation and then repeats it? Indeed that, for Allah, is easy.
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ بَدَأَ ٱلْخَلْقَ ۚ ثُمَّ ٱللَّهُ يُنشِئُ ٱلنَّشْأَةَ ٱلْـَٔاخِرَةَ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ ﴿٢٠﴾
Say, [O Muhammad], "Travel through the land and observe how He began creation. Then Allah will produce the final creation. Indeed Allah, over all things, is competent."
يُعَذِّبُ مَن يَشَآءُ وَيَرْحَمُ مَن يَشَآءُ ۖ وَإِلَيْهِ تُقْلَبُونَ ﴿٢١﴾
He punishes whom He wills and has mercy upon whom He wills, and to Him you will be returned.
وَمَآ أَنتُم بِمُعْجِزِينَ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ ۖ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّۢ وَلَا نَصِيرٍۢ ﴿٢٢﴾
And you will not cause failure [to Allah] upon the earth or in the heaven. And you have not other than Allah any protector or any helper.
وَٱلَّذِينَ كَفَرُوا۟ بِـَٔايَـٰتِ ٱللَّهِ وَلِقَآئِهِۦٓ أُو۟لَـٰٓئِكَ يَئِسُوا۟ مِن رَّحْمَتِى وَأُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌ أَلِيمٌۭ ﴿٢٣﴾
And the ones who disbelieve in the signs of Allah and the meeting with Him - those have despaired of My mercy, and they will have a painful punishment.
فَمَا كَانَ جَوَابَ قَوْمِهِۦٓ إِلَّآ أَن قَالُوا۟ ٱقْتُلُوهُ أَوْ حَرِّقُوهُ فَأَنجَىٰهُ ٱللَّهُ مِنَ ٱلنَّارِ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يُؤْمِنُونَ ﴿٢٤﴾
And the answer of Abraham's people was not but that they said, "Kill him or burn him," but Allah saved him from the fire. Indeed in that are signs for a people who believe.
وَقَالَ إِنَّمَا ٱتَّخَذْتُم مِّن دُونِ ٱللَّهِ أَوْثَـٰنًۭا مَّوَدَّةَ بَيْنِكُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ ثُمَّ يَوْمَ ٱلْقِيَـٰمَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍۢ وَيَلْعَنُ بَعْضُكُم بَعْضًۭا وَمَأْوَىٰكُمُ ٱلنَّارُ وَمَا لَكُم مِّن نَّـٰصِرِينَ ﴿٢٥﴾
And [Abraham] said, "You have only taken, other than Allah, idols as [a bond of] affection among you in worldly life. Then on the Day of Resurrection you will deny one another and curse one another, and your refuge will be the Fire, and you will not have any helpers."
۞ فَـَٔامَنَ لَهُۥ لُوطٌۭ ۘ وَقَالَ إِنِّى مُهَاجِرٌ إِلَىٰ رَبِّىٓ ۖ إِنَّهُۥ هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ ﴿٢٦﴾
And Lot believed him. [Abraham] said, "Indeed, I will emigrate to [the service of] my Lord. Indeed, He is the Exalted in Might, the Wise."
وَوَهَبْنَا لَهُۥٓ إِسْحَـٰقَ وَيَعْقُوبَ وَجَعَلْنَا فِى ذُرِّيَّتِهِ ٱلنُّبُوَّةَ وَٱلْكِتَـٰبَ وَءَاتَيْنَـٰهُ أَجْرَهُۥ فِى ٱلدُّنْيَا ۖ وَإِنَّهُۥ فِى ٱلْـَٔاخِرَةِ لَمِنَ ٱلصَّـٰلِحِينَ ﴿٢٧﴾
And We gave to Him Isaac and Jacob and placed in his descendants prophethood and scripture. And We gave him his reward in this world, and indeed, he is in the Hereafter among the righteous.
وَلُوطًا إِذْ قَالَ لِقَوْمِهِۦٓ إِنَّكُمْ لَتَأْتُونَ ٱلْفَـٰحِشَةَ مَا سَبَقَكُم بِهَا مِنْ أَحَدٍۢ مِّنَ ٱلْعَـٰلَمِينَ ﴿٢٨﴾
And [mention] Lot, when he said to his people, "Indeed, you commit such immorality as no one has preceded you with from among the worlds.
أَئِنَّكُمْ لَتَأْتُونَ ٱلرِّجَالَ وَتَقْطَعُونَ ٱلسَّبِيلَ وَتَأْتُونَ فِى نَادِيكُمُ ٱلْمُنكَرَ ۖ فَمَا كَانَ جَوَابَ قَوْمِهِۦٓ إِلَّآ أَن قَالُوا۟ ٱئْتِنَا بِعَذَابِ ٱللَّهِ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ ﴿٢٩﴾
Indeed, you approach men and obstruct the road and commit in your meetings [every] evil." And the answer of his people was not but they said, "Bring us the punishment of Allah, if you should be of the truthful."
قَالَ رَبِّ ٱنصُرْنِى عَلَى ٱلْقَوْمِ ٱلْمُفْسِدِينَ ﴿٣٠﴾
He said, "My Lord, support me against the corrupting people."
وَلَمَّا جَآءَتْ رُسُلُنَآ إِبْرَٰهِيمَ بِٱلْبُشْرَىٰ قَالُوٓا۟ إِنَّا مُهْلِكُوٓا۟ أَهْلِ هَـٰذِهِ ٱلْقَرْيَةِ ۖ إِنَّ أَهْلَهَا كَانُوا۟ ظَـٰلِمِينَ ﴿٣١﴾
And when Our messengers came to Abraham with the good tidings, they said, "Indeed, we will destroy the people of that Lot's city. Indeed, its people have been wrongdoers."
قَالَ إِنَّ فِيهَا لُوطًۭا ۚ قَالُوا۟ نَحْنُ أَعْلَمُ بِمَن فِيهَا ۖ لَنُنَجِّيَنَّهُۥ وَأَهْلَهُۥٓ إِلَّا ٱمْرَأَتَهُۥ كَانَتْ مِنَ ٱلْغَـٰبِرِينَ ﴿٣٢﴾
[Abraham] said, "Indeed, within it is Lot." They said, "We are more knowing of who is within it. We will surely save him and his family, except his wife. She is to be of those who remain behind."
وَلَمَّآ أَن جَآءَتْ رُسُلُنَا لُوطًۭا سِىٓءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًۭا وَقَالُوا۟ لَا تَخَفْ وَلَا تَحْزَنْ ۖ إِنَّا مُنَجُّوكَ وَأَهْلَكَ إِلَّا ٱمْرَأَتَكَ كَانَتْ مِنَ ٱلْغَـٰبِرِينَ ﴿٣٣﴾
And when Our messengers came to Lot, he was distressed for them and felt for them great discomfort. They said, "Fear not, nor grieve. Indeed, we will save you and your family, except your wife; she is to be of those who remain behind.
إِنَّا مُنزِلُونَ عَلَىٰٓ أَهْلِ هَـٰذِهِ ٱلْقَرْيَةِ رِجْزًۭا مِّنَ ٱلسَّمَآءِ بِمَا كَانُوا۟ يَفْسُقُونَ ﴿٣٤﴾
Indeed, we will bring down on the people of this city punishment from the sky because they have been defiantly disobedient."
وَلَقَد تَّرَكْنَا مِنْهَآ ءَايَةًۢ بَيِّنَةًۭ لِّقَوْمٍۢ يَعْقِلُونَ ﴿٣٥﴾
And We have certainly left of it a sign as clear evidence for a people who use reason.
وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًۭا فَقَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ وَٱرْجُوا۟ ٱلْيَوْمَ ٱلْـَٔاخِرَ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ ﴿٣٦﴾
And to Madyan [We sent] their brother Shu'ayb, and he said, "O my people, worship Allah and expect the Last Day and do not commit abuse on the earth, spreading corruption."
فَكَذَّبُوهُ فَأَخَذَتْهُمُ ٱلرَّجْفَةُ فَأَصْبَحُوا۟ فِى دَارِهِمْ جَـٰثِمِينَ ﴿٣٧﴾
But they denied him, so the earthquake seized them, and they became within their home [corpses] fallen prone.
وَعَادًۭا وَثَمُودَا۟ وَقَد تَّبَيَّنَ لَكُم مِّن مَّسَـٰكِنِهِمْ ۖ وَزَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ أَعْمَـٰلَهُمْ فَصَدَّهُمْ عَنِ ٱلسَّبِيلِ وَكَانُوا۟ مُسْتَبْصِرِينَ ﴿٣٨﴾
And [We destroyed] 'Aad and Thamud, and it has become clear to you from their [ruined] dwellings. And Satan had made pleasing to them their deeds and averted them from the path, and they were endowed with perception.
وَقَـٰرُونَ وَفِرْعَوْنَ وَهَـٰمَـٰنَ ۖ وَلَقَدْ جَآءَهُم مُّوسَىٰ بِٱلْبَيِّنَـٰتِ فَٱسْتَكْبَرُوا۟ فِى ٱلْأَرْضِ وَمَا كَانُوا۟ سَـٰبِقِينَ ﴿٣٩﴾
And [We destroyed] Qarun and Pharaoh and Haman. And Moses had already come to them with clear evidences, and they were arrogant in the land, but they were not outrunners [of Our punishment].
فَكُلًّا أَخَذْنَا بِذَنۢبِهِۦ ۖ فَمِنْهُم مَّنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًۭا وَمِنْهُم مَّنْ أَخَذَتْهُ ٱلصَّيْحَةُ وَمِنْهُم مَّنْ خَسَفْنَا بِهِ ٱلْأَرْضَ وَمِنْهُم مَّنْ أَغْرَقْنَا ۚ وَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ ﴿٤٠﴾
So each We seized for his sin; and among them were those upon whom We sent a storm of stones, and among them were those who were seized by the blast [from the sky], and among them were those whom We caused the earth to swallow, and among them were those whom We drowned. And Allah would not have wronged them, but it was they who were wronging themselves.
مَثَلُ ٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ أَوْلِيَآءَ كَمَثَلِ ٱلْعَنكَبُوتِ ٱتَّخَذَتْ بَيْتًۭا ۖ وَإِنَّ أَوْهَنَ ٱلْبُيُوتِ لَبَيْتُ ٱلْعَنكَبُوتِ ۖ لَوْ كَانُوا۟ يَعْلَمُونَ ﴿٤١﴾
The example of those who take allies other than Allah is like that of the spider who takes a home. And indeed, the weakest of homes is the home of the spider, if they only knew.
إِنَّ ٱللَّهَ يَعْلَمُ مَا يَدْعُونَ مِن دُونِهِۦ مِن شَىْءٍۢ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ ﴿٤٢﴾
Indeed, Allah knows whatever thing they call upon other than Him. And He is the Exalted in Might, the Wise.
وَتِلْكَ ٱلْأَمْثَـٰلُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا يَعْقِلُهَآ إِلَّا ٱلْعَـٰلِمُونَ ﴿٤٣﴾
And these examples We present to the people, but none will understand them except those of knowledge.
خَلَقَ ٱللَّهُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّلْمُؤْمِنِينَ ﴿٤٤﴾
Allah created the heavens and the earth in truth. Indeed in that is a sign for the believers.
ٱتْلُ مَآ أُوحِىَ إِلَيْكَ مِنَ ٱلْكِتَـٰبِ وَأَقِمِ ٱلصَّلَوٰةَ ۖ إِنَّ ٱلصَّلَوٰةَ تَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ ۗ وَلَذِكْرُ ٱللَّهِ أَكْبَرُ ۗ وَٱللَّهُ يَعْلَمُ مَا تَصْنَعُونَ ﴿٤٥﴾
Recite, [O Muhammad], what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do.
۞ وَلَا تُجَـٰدِلُوٓا۟ أَهْلَ ٱلْكِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ ۖ وَقُولُوٓا۟ ءَامَنَّا بِٱلَّذِىٓ أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَـٰهُنَا وَإِلَـٰهُكُمْ وَٰحِدٌۭ وَنَحْنُ لَهُۥ مُسْلِمُونَ ﴿٤٦﴾
And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them, and say, "We believe in that which has been revealed to us and revealed to you. And our God and your God is one; and we are Muslims [in submission] to Him."
وَكَذَٰلِكَ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ ۚ فَٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ يُؤْمِنُونَ بِهِۦ ۖ وَمِنْ هَـٰٓؤُلَآءِ مَن يُؤْمِنُ بِهِۦ ۚ وَمَا يَجْحَدُ بِـَٔايَـٰتِنَآ إِلَّا ٱلْكَـٰفِرُونَ ﴿٤٧﴾
And thus We have sent down to you the Qur'an. And those to whom We [previously] gave the Scripture believe in it. And among these [people of Makkah] are those who believe in it. And none reject Our verses except the disbelievers.
وَمَا كُنتَ تَتْلُوا۟ مِن قَبْلِهِۦ مِن كِتَـٰبٍۢ وَلَا تَخُطُّهُۥ بِيَمِينِكَ ۖ إِذًۭا لَّٱرْتَابَ ٱلْمُبْطِلُونَ ﴿٤٨﴾
And you did not recite before it any scripture, nor did you inscribe one with your right hand. Otherwise the falsifiers would have had [cause for] doubt.
بَلْ هُوَ ءَايَـٰتٌۢ بَيِّنَـٰتٌۭ فِى صُدُورِ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ ۚ وَمَا يَجْحَدُ بِـَٔايَـٰتِنَآ إِلَّا ٱلظَّـٰلِمُونَ ﴿٤٩﴾
Rather, the Qur'an is distinct verses [preserved] within the breasts of those who have been given knowledge. And none reject Our verses except the wrongdoers.
وَقَالُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَـٰتٌۭ مِّن رَّبِّهِۦ ۖ قُلْ إِنَّمَا ٱلْـَٔايَـٰتُ عِندَ ٱللَّهِ وَإِنَّمَآ أَنَا۠ نَذِيرٌۭ مُّبِينٌ ﴿٥٠﴾
But they say, "Why are not signs sent down to him from his Lord?" Say, "The signs are only with Allah, and I am only a clear warner."
أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَـٰبَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِى ذَٰلِكَ لَرَحْمَةًۭ وَذِكْرَىٰ لِقَوْمٍۢ يُؤْمِنُونَ ﴿٥١﴾
And is it not sufficient for them that We revealed to you the Book which is recited to them? Indeed in that is a mercy and reminder for a people who believe.
قُلْ كَفَىٰ بِٱللَّهِ بَيْنِى وَبَيْنَكُمْ شَهِيدًۭا ۖ يَعْلَمُ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱلَّذِينَ ءَامَنُوا۟ بِٱلْبَـٰطِلِ وَكَفَرُوا۟ بِٱللَّهِ أُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ ﴿٥٢﴾
Say, "Sufficient is Allah between me and you as Witness. He knows what is in the heavens and earth. And they who have believed in falsehood and disbelieved in Allah - it is those who are the losers."
وَيَسْتَعْجِلُونَكَ بِٱلْعَذَابِ ۚ وَلَوْلَآ أَجَلٌۭ مُّسَمًّۭى لَّجَآءَهُمُ ٱلْعَذَابُ وَلَيَأْتِيَنَّهُم بَغْتَةًۭ وَهُمْ لَا يَشْعُرُونَ ﴿٥٣﴾
And they urge you to hasten the punishment. And if not for [the decree of] a specified term, punishment would have reached them. But it will surely come to them suddenly while they perceive not.
يَسْتَعْجِلُونَكَ بِٱلْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌۢ بِٱلْكَـٰفِرِينَ ﴿٥٤﴾
They urge you to hasten the punishment. And indeed, Hell will be encompassing of the disbelievers
يَوْمَ يَغْشَىٰهُمُ ٱلْعَذَابُ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِمْ وَيَقُولُ ذُوقُوا۟ مَا كُنتُمْ تَعْمَلُونَ ﴿٥٥﴾
On the Day the punishment will cover them from above them and from below their feet and it is said, "Taste [the result of] what you used to do."
يَـٰعِبَادِىَ ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ أَرْضِى وَٰسِعَةٌۭ فَإِيَّـٰىَ فَٱعْبُدُونِ ﴿٥٦﴾
O My servants who have believed, indeed My earth is spacious, so worship only Me.
كُلُّ نَفْسٍۢ ذَآئِقَةُ ٱلْمَوْتِ ۖ ثُمَّ إِلَيْنَا تُرْجَعُونَ ﴿٥٧﴾
Every soul will taste death. Then to Us will you be returned.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَنُبَوِّئَنَّهُم مِّنَ ٱلْجَنَّةِ غُرَفًۭا تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ نِعْمَ أَجْرُ ٱلْعَـٰمِلِينَ ﴿٥٨﴾
And those who have believed and done righteous deeds - We will surely assign to them of Paradise [elevated] chambers beneath which rivers flow, wherein they abide eternally. Excellent is the reward of the [righteous] workers
ٱلَّذِينَ صَبَرُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ ﴿٥٩﴾
Who have been patient and upon their Lord rely.
وَكَأَيِّن مِّن دَآبَّةٍۢ لَّا تَحْمِلُ رِزْقَهَا ٱللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ ﴿٦٠﴾
And how many a creature carries not its [own] provision. Allah provides for it and for you. And He is the Hearing, the Knowing.
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ لَيَقُولُنَّ ٱللَّهُ ۖ فَأَنَّىٰ يُؤْفَكُونَ ﴿٦١﴾
If you asked them, "Who created the heavens and earth and subjected the sun and the moon?" they would surely say, "Allah." Then how are they deluded?
ٱللَّهُ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ مِنْ عِبَادِهِۦ وَيَقْدِرُ لَهُۥٓ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌۭ ﴿٦٢﴾
Allah extends provision for whom He wills of His servants and restricts for him. Indeed Allah is, of all things, Knowing.
وَلَئِن سَأَلْتَهُم مَّن نَّزَّلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَحْيَا بِهِ ٱلْأَرْضَ مِنۢ بَعْدِ مَوْتِهَا لَيَقُولُنَّ ٱللَّهُ ۚ قُلِ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُونَ ﴿٦٣﴾
And if you asked them, "Who sends down rain from the sky and gives life thereby to the earth after its lifelessness?" they would surely say " Allah." Say, "Praise to Allah "; but most of them do not reason.
وَمَا هَـٰذِهِ ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا لَهْوٌۭ وَلَعِبٌۭ ۚ وَإِنَّ ٱلدَّارَ ٱلْـَٔاخِرَةَ لَهِىَ ٱلْحَيَوَانُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ ﴿٦٤﴾
And this worldly life is not but diversion and amusement. And indeed, the home of the Hereafter - that is the [eternal] life, if only they knew.
فَإِذَا رَكِبُوا۟ فِى ٱلْفُلْكِ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّىٰهُمْ إِلَى ٱلْبَرِّ إِذَا هُمْ يُشْرِكُونَ ﴿٦٥﴾
And when they board a ship, they supplicate Allah, sincere to Him in religion. But when He delivers them to the land, at once they associate others with Him
لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَـٰهُمْ وَلِيَتَمَتَّعُوا۟ ۖ فَسَوْفَ يَعْلَمُونَ ﴿٦٦﴾
So that they will deny what We have granted them, and they will enjoy themselves. But they are going to know.
أَوَلَمْ يَرَوْا۟ أَنَّا جَعَلْنَا حَرَمًا ءَامِنًۭا وَيُتَخَطَّفُ ٱلنَّاسُ مِنْ حَوْلِهِمْ ۚ أَفَبِٱلْبَـٰطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ ٱللَّهِ يَكْفُرُونَ ﴿٦٧﴾
Have they not seen that We made [Makkah] a safe sanctuary, while people are being taken away all around them? Then in falsehood do they believe, and in the favor of Allah they disbelieve?
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِٱلْحَقِّ لَمَّا جَآءَهُۥٓ ۚ أَلَيْسَ فِى جَهَنَّمَ مَثْوًۭى لِّلْكَـٰفِرِينَ ﴿٦٨﴾
And who is more unjust than one who invents a lie about Allah or denies the truth when it has come to him? Is there not in Hell a [sufficient] residence for the disbelievers?
وَٱلَّذِينَ جَـٰهَدُوا۟ فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ ٱللَّهَ لَمَعَ ٱلْمُحْسِنِينَ ﴿٦٩﴾
And those who strive for Us - We will surely guide them to Our ways. And indeed, Allah is with the doers of good.