Surah Ar-Rum (الروم) is a Meccan surah of the Quran with 60 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 9 min readAnd when the proof was established against them, it was followed by a warning and intimidation, so He said, evoking a sense of reflection with 'Will they not ponder' {أولم يسيروا}. And when the traces of the deniers surrounded the noble city of Makkah from east to west, south to north, with the dwellings of Thamud, the people of Pharaoh, 'Ad, Saba, and the people of Lut, He said: {في الأرض}, meaning to travel and reflect and remember from any direction they wish. This contains an indication that they are limited to observing the outward appearance of the kingdom with their physical eyes, and are unable to reflect on the inner reality of the kingdom with their thoughts. This is a call to them to ascend to this lofty level with this clear statement {فينظروا}. And since the fate that befell the previous nations was a significant matter, He drew attention to its magnitude by indicating that it is worthy of inquiry, so He said: {كيف كان}, meaning an existence from which there is no escape.
They worsened in their ignorance until they became utterly blind, leading them to denial and mockery, which is the most reprehensible state, in contrast to the believer who increases in guidance through their faith. Since it has been established that God, glorified and exalted, is capable of repetition just as He is capable of initiation, and since the clarification with the soul is a state unique to Him, He said, recalling the outcome of what has passed and summarizing the intended meaning and evidence: {God} - the One who encompasses all in knowledge and power - {begins creation}, meaning He initiated what you see and He renews at every moment what He wills, as you observe. {Then He will repeat it} after He destroys it, and the omission of emphasis on this point is an indication that it is unnecessary, for it is an accepted fact that whoever invents something is undoubtedly capable of repeating it. Since the reward is a significant matter, He alluded to it using the instrument of delay, saying: {then to Him} - that is, to no one else - {you will return}, meaning in all your affairs in this world, even if you attribute them to causes due to the limitations of your perception, and after the Resurrection, when the community will be gathered. The recitation of the community with the pronoun 'you' in the accusative case is more expressive because it emphasizes the intended meaning. Abu 'Amr and Abu Bakr recited it with the yā' [ي] in the nominative case from 'Āṣim and Rūḥ from Ya'qūb, following the pattern of the past tense. Having mentioned the return, He followed it with some of its circumstances, saying: {And the day the Hour appears}
And since the soul may sometimes wonder whether there will be any existence after their despair
He was alive; whoever did not accept anything other than Him has bid farewell, and whoever intended good has loved. Love is the first step in being cured of the disease caused by the effects of the world, with the crowding and greed that arises from seeking it. This is a manifestation of the good love that is being prepared. Whoever loves does not boycott, and whoever loves persists and prefers. The affectionate one is the one who is cured from all aspects of the gates of evil, both outwardly and inwardly. Since this good meaning is not complete except with the intention of good, He said: {and mercy}, meaning a concept that carries both the intention to strive for the good of the other and to ward off harm. However, since the intention of good can sometimes be accompanied by some dislike, He combined the two descriptions, which are from Allah, while hatred - which is from Satan - is not. Since this is from the greatness that transcends description, He indicated it by saying, while affirming their treatment of Him with disregard for what guides to Him, as a treatment from one who claims to have created in vain without wisdom, prioritizing the neighbor as an indication that its significance is such that all signs disappear before it, as well as other things, as if to say: {And We show them not a sign but it is greater than its sister} {And in that} - namely, the creation of pairs in the aforementioned state and the benefits that follow - {are signs}, meaning clear indications of the power of their Creator and His wisdom.
Recurring frequently, it was as if it were perpetual, and that was more suitable for the purpose of the surah, omitting the preposition, saying: {after her death}, meaning her desiccation and fragmentation {in that} namely, the great and mighty matter {are signs} especially regarding the power to resurrect. And since that was evident, being from God, the Agent with choice, in its occurrence in one cloud rather than another, at one time rather than another, and in one land rather than another, and in various forms of strength and weakness, cold and heat, and other matters, and it was clear in its indication of the resurrection in a manner that is not hidden from any rational person, He said: {for a people who understand}. And since all the preceding visible signs arose from these two great, encompassing creations, upon whom these audible signs were revealed to explain, for those to whom the matter of the visible signs was obscure, He mentioned a matter that encompasses all, which is so clear that it does not require more than the sealed intellect, which preceded, so He said: {And among His signs} namely, of perfect power and complete wisdom. And since this sign is in stability, not in renewal, He came with the letter indicating the change, to strip the action of its future tense, and expressed it in the present tense, because it is necessary to remove them from this state, so He said: {that the sky} He singled it out because the first sky
In what We have provided you, namely, the greatness from wealth or prestige, along with the weakness of your dominion over it. And since partnership is a cause for the equality of the partners in the shared matter, He said: {fain tam} - O assembly of the free and the slaves. And since it might be imagined that 'from those who share' is an attribute of the children of their female slaves, He presented the connection to refute that, saying: {fih} - in the thing in which the partnership occurred, from that provision, specifically, not in lineage, nobility, or the like, or in bodily or emotional weakness, or in longevity, and the like. As for their children from female slaves, they might be equal to them in that and other aspects of lineage, and slaves might be equal to them in bodily strength or longevity, or even surpass them {so alike}. Then, He clarified the equality, which is that the ruling of one group in the shared matter is the same as the ruling of the other, without one group dominating the other in anything, by saying: {takhafunahum} - O assembly of masters, in dealing with that shared thing. And since the instrument of comparison is more indicative, He established it, saying: {kakhayiftukum anfusakum} - just as you fear some of those with whom you share, who are equal to you in freedom and greatness, that you would act in the shared matter in a way that they do not approve of, and without their permission. Thus, it becomes clear that your situation with your slaves is similar to that of those with whom you share, which clarifies the invalidity of the idea, so if you do not accept this for yourselves, that your slaves are equal to you in
You have concealed it, so you must adhere to it, being among those who abandon vile deeds and {establish prayer}, becoming those who are adorned with virtues. This is the constant practice of religion: first, purification, then adornment. The first step in entering Islam is purification, and the first step in reciting the Quran is seeking refuge, which is a clear and rational matter. For example, if someone wants to write on something, they must first erase what is already written, or else the first writing will be corrupted and the second will not be readable. And Allah is the One who grants success. Since polytheism is an evil that has no equal, the prohibition against it is emphasized by saying: {And do not be} in any way {among those who associate partners with Allah}, meaning do not be among those who are counted as polytheists through friendship, companionship, or actions that resemble theirs, for 'whoever resembles a people is one of them.' This is a general statement that applies to all forms of polytheism, whether it is through worshiping idols, fire, or anything else, or through following what contradicts the scriptures, such as the statements of scholars and monks, and so on. Since they thought they were correct, a sign was established for them to prove the falsity of their beliefs in a way that is clearer and more undeniable, which is that it is impossible for something to be described as both negating and affirming something in the same state. So, He said, replacing one phrase with another: {Among those who have divided} because they divided {their religion}, which is the original natural disposition, so each group among them worshiped something and followed a different religion than the others, which is the meaning of {and they have become} through their efforts and endeavors in that division {sects}.
And the poor, whether they are relatives or not, and the wayfarer, who is also a traveler. The right mentioned for them, apparently, refers to the voluntary act, not the obligatory one, due to the lack of mention of other categories, and the poor are included by virtue of priority. When He commanded giving, He encouraged it, saying: {that} - namely, the noble and high-ranking giving - {is better}. Since He is the richest of the rich, He only accepts what is done purely for His sake, without any show of pretension. He said, making it known that this is not limited to those being addressed, but rather anyone who is compassionate will attain His blessing, {for those who desire} in the plural form. Since giving up one's wealth is extremely difficult, He encouraged it by mentioning the most noble aspect, which is the most honorable thing to describe the Self, and by repeating the greatest name, which is familiar to all creation, saying: {the Face of Allah}, namely, the grandeur of the Highest King. Thus, they recognize His right and understand that it surpasses everything else, so they devote themselves to Him. {And those} who are of high rank due to their wealth and independence from all that is fleeting {are} specifically {the successful ones}, namely, those whose success is not tainted by any disappointment. As for others, they are unsuccessful. If one does not spend, it is clear. If one spends for the sake of pretension and reputation, they will lose their wealth and retain only their sin. If one spends for the sake of true pretension, He has clearly described its great ugliness.
Those who ridicule and are heedless of the severity of the suffering they will endure, including various forms of burning, are those who are concerned about his affair and are helpless to assist due to their weakness and subjugation. Then, he paused and said: {Perhaps they will return}. This means that their state, as seen by the observer, is one of potential return from such actions, out of fear of receiving similar punishment. Since humans, due to their limitations in understanding particulars, are strongly influenced by empirical reasoning, and their knowledge of past events and the experiences of previous generations is sufficient to warn them and prompt their return from their beliefs and stubbornness, they did not see the remnants of past civilizations as a lesson to reflect upon and take heed. Therefore, God, in His glory, reminded them by veiling Himself from them, and commanded the Prophet, peace be upon him, to order them to travel and observe. He said, reaffirming the previous statement, as advice and kindness to them: {Say} to those whose only concern is the worldly life and do not look beyond the surface: {Travel} in the earth, for your previous travels were not accompanied by reflection. And since the intention is to submit to the oneness of God, and he had mentioned what befell them
Evil deeds are a result of His justice, for He does not love the disbelievers. Thus, He changed the order to indicate, along with its indication as you see, what was omitted, in that honoring the believers is the primary intention, which is, in itself, a means of compelling the disbelievers. He expressed the splitting of the believers by the ultimate goal, which is the intended meaning of God's love, because it is more intimate. And regarding the disbelievers, He expressed it by the beginning, which is a metaphor, because it is more harsh and harmful. When He concluded at the beginning of the surah with verses indicating the oneness of God that necessitates the Resurrection, because it completes the manifestation of wisdom and the unveiling of the hearts from the attributes of greatness, in that the establishment of the heavens and the earth is by His command, and He followed it with what strengthens its connection to it, and concluded it with some of the disbelievers after mentioning the Day of Resurrection, He followed it with a mention of what preserves the existence, which is the winds. He makes them a cause for the pouring down of blessings, which include some of the greatest signs of the Resurrection, which is the plants. And they, in general, are a proof of that and a cause for the stability in the land and the sailing in the sea, which connects the benefits of some lands to others. And thus, the affair was put in order for the people of the earth. So, the believer among them used what God had provided him with from intellect to reflect on that, until it led him to gratitude, so he loved Him. And the disbeliever was limited to the habit of seeking those blessings and being ungrateful for them, so that distracted him, and it led him to his disbelief, so He hated him. And the winds are also the most similar thing.
It was agitated after being still, and in the reading of the majority in the plural, contrary to Ibn Kathir, Hamza, and Al-Kisa'i, it is a notification of the greatness of the creation in that He does what is mentioned with any wind He wills {fttir sḥābā}, which did not exist. And when the agitation is attributed to the wind, the attribution to it is removed in the spreading and breaking, for He did not make it have the power of any of that, so that it may be known that all of it is His action. So He said: {yubsṭh} after its gathering {fī l-samā'} meaning in the direction of elevation. And since the matter of the cloud is in the utmost wonder in its existence after it was not, and its forms and colors and all its conditions in its gathering and separation and density, and what is in it of rain and thunder and lightning and other than that, which none knows the right of its knowledge except Allah, He pointed to that with the tool of questioning, even though they have considered it here as a conditional. So He said: {kyf} meaning as {yshā'} meaning in a direction He wills, a little at times, like the journey of an hour or a day, and a lot at other times, like the journey of days in different conditions, which undoubtedly indicate that it is His action alone by His choice, with no entrance for nature or anything else. And since the intended meaning is its being in the form of continuity, He indicated it by saying: {w-yjʿlh} meaning when He wills {ksfā} meaning pieces not connected to each other.
It benefits them, for it is among the things that the Almighty has specifically chosen, and among these people are those who are like the dead, for Allah the Exalted has sealed their perceptions {and they do not hear}. This means that, in the recitation of the community, you are not heard by anyone except Ibn Kathir {the deaf}, meaning those who have no hearing at all. Ibn Kathir mentioned the verb 'to hear' and elevated 'the deaf' as if they were the doer, so the intended meaning is: for whoever has died or whose heart has died and does not hear, nor do the deaf {hear the call} when they are called. Then, since the deaf person may sense your call if they are facing you with their sense of sight, He said: {when they turn away}. He mentioned the verb and did not say 'if they turn away', indicating the strength of turning away so that it is not thought to be absolute, such as being absent, for example. Therefore, He derived from its doer a circumstance, which is His statement: {turning away}. And since He began with the one lacking the sense of hearing, because it is more beneficial in that humans are distinguished from other animals by speech, He followed it with the sense of sight, indicating by the prefix of the pronoun that it is the Messenger of Allah, peace be upon him, who strives in guiding them with the effort of one who is doing it himself, training others in being frugal in matters. So He said: {and you are not a guide for the blind}, meaning you are not the one to guide them even if they were to hear.
And the harm, for all of our actions, nothing escapes our will. And since it has been previously stated that His affair must prevail over all affairs, He explained it by saying, affirming that the implementation of such a thing in a place of denial, due to the greatness and multitude of the opponents, is a manifest and not hidden matter, so that it is not thought that the restriction is due to the nature of the situation. {Indeed, the promise of Allah} means the One who has all perfection in everything He has promised you, which includes your victory and the prevalence of your religion over all others, and the victory of those who closely follow you in adhering to the Book of Allah, even if it has been abrogated for those who have no book. {is true}, meaning it is very established and will be confirmed by reality as time reveals it, and it will be brought about by the passage of events. And since the estimate is 'so do not hasten', He then says: {and do not let them hasten you}, meaning do not let them carry you away with haste and do not seek to hasten the victory out of fear of the consequences of delaying it, or due to your fabrication about the message. Rather, be distant from them with harshness, roughness, and severity in proclaiming the truth without favoritism, a distance from which they will not dare to try to deceive you in that matter by any type of deception. The reading of 'yastahiqnaka' is from the truth.
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الٓمٓ ﴿١﴾
Alif, Lam, Meem.
غُلِبَتِ ٱلرُّومُ ﴿٢﴾
The Byzantines have been defeated
فِىٓ أَدْنَى ٱلْأَرْضِ وَهُم مِّنۢ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ ﴿٣﴾
In the nearest land. But they, after their defeat, will overcome.
فِى بِضْعِ سِنِينَ ۗ لِلَّهِ ٱلْأَمْرُ مِن قَبْلُ وَمِنۢ بَعْدُ ۚ وَيَوْمَئِذٍۢ يَفْرَحُ ٱلْمُؤْمِنُونَ ﴿٤﴾
Within three to nine years. To Allah belongs the command before and after. And that day the believers will rejoice
بِنَصْرِ ٱللَّهِ ۚ يَنصُرُ مَن يَشَآءُ ۖ وَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ ﴿٥﴾
In the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful.
وَعْدَ ٱللَّهِ ۖ لَا يُخْلِفُ ٱللَّهُ وَعْدَهُۥ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ ﴿٦﴾
[It is] the promise of Allah. Allah does not fail in His promise, but most of the people do not know.
يَعْلَمُونَ ظَـٰهِرًۭا مِّنَ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ عَنِ ٱلْـَٔاخِرَةِ هُمْ غَـٰفِلُونَ ﴿٧﴾
They know what is apparent of the worldly life, but they, of the Hereafter, are unaware.
أَوَلَمْ يَتَفَكَّرُوا۟ فِىٓ أَنفُسِهِم ۗ مَّا خَلَقَ ٱللَّهُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِٱلْحَقِّ وَأَجَلٍۢ مُّسَمًّۭى ۗ وَإِنَّ كَثِيرًۭا مِّنَ ٱلنَّاسِ بِلِقَآئِ رَبِّهِمْ لَكَـٰفِرُونَ ﴿٨﴾
Do they not contemplate within themselves? Allah has not created the heavens and the earth and what is between them except in truth and for a specified term. And indeed, many of the people, in [the matter of] the meeting with their Lord, are disbelievers.
أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةًۭ وَأَثَارُوا۟ ٱلْأَرْضَ وَعَمَرُوهَآ أَكْثَرَ مِمَّا عَمَرُوهَا وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ ۖ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ ﴿٩﴾
Have they not traveled through the earth and observed how was the end of those before them? They were greater than them in power, and they plowed the earth and built it up more than they have built it up, and their messengers came to them with clear evidences. And Allah would not ever have wronged them, but they were wronging themselves.
ثُمَّ كَانَ عَـٰقِبَةَ ٱلَّذِينَ أَسَـٰٓـُٔوا۟ ٱلسُّوٓأَىٰٓ أَن كَذَّبُوا۟ بِـَٔايَـٰتِ ٱللَّهِ وَكَانُوا۟ بِهَا يَسْتَهْزِءُونَ ﴿١٠﴾
Then the end of those who did evil was the worst [consequence] because they denied the signs of Allah and used to ridicule them.
ٱللَّهُ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ثُمَّ إِلَيْهِ تُرْجَعُونَ ﴿١١﴾
Allah begins creation; then He will repeat it; then to Him you will be returned.
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يُبْلِسُ ٱلْمُجْرِمُونَ ﴿١٢﴾
And the Day the Hour appears the criminals will be in despair.
وَلَمْ يَكُن لَّهُم مِّن شُرَكَآئِهِمْ شُفَعَـٰٓؤُا۟ وَكَانُوا۟ بِشُرَكَآئِهِمْ كَـٰفِرِينَ ﴿١٣﴾
And there will not be for them among their [alleged] partners any intercessors, and they will [then] be disbelievers in their partners.
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يَوْمَئِذٍۢ يَتَفَرَّقُونَ ﴿١٤﴾
And the Day the Hour appears - that Day they will become separated.
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فَهُمْ فِى رَوْضَةٍۢ يُحْبَرُونَ ﴿١٥﴾
And as for those who had believed and done righteous deeds, they will be in a garden [of Paradise], delighted.
وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَـٰتِنَا وَلِقَآئِ ٱلْـَٔاخِرَةِ فَأُو۟لَـٰٓئِكَ فِى ٱلْعَذَابِ مُحْضَرُونَ ﴿١٦﴾
But as for those who disbelieved and denied Our verses and the meeting of the Hereafter, those will be brought into the punishment [to remain].
فَسُبْحَـٰنَ ٱللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ ﴿١٧﴾
So exalted is Allah when you reach the evening and when you reach the morning.
وَلَهُ ٱلْحَمْدُ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَعَشِيًّۭا وَحِينَ تُظْهِرُونَ ﴿١٨﴾
And to Him is [due all] praise throughout the heavens and the earth. And [exalted is He] at night and when you are at noon.
يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَيُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَيُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ وَكَذَٰلِكَ تُخْرَجُونَ ﴿١٩﴾
He brings the living out of the dead and brings the dead out of the living and brings to life the earth after its lifelessness. And thus will you be brought out.
وَمِنْ ءَايَـٰتِهِۦٓ أَنْ خَلَقَكُم مِّن تُرَابٍۢ ثُمَّ إِذَآ أَنتُم بَشَرٌۭ تَنتَشِرُونَ ﴿٢٠﴾
And of His signs is that He created you from dust; then, suddenly you were human beings dispersing [throughout the earth].
وَمِنْ ءَايَـٰتِهِۦٓ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًۭا لِّتَسْكُنُوٓا۟ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةًۭ وَرَحْمَةً ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يَتَفَكَّرُونَ ﴿٢١﴾
And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.
وَمِنْ ءَايَـٰتِهِۦ خَلْقُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَـٰفُ أَلْسِنَتِكُمْ وَأَلْوَٰنِكُمْ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّلْعَـٰلِمِينَ ﴿٢٢﴾
And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed in that are signs for those of knowledge.
وَمِنْ ءَايَـٰتِهِۦ مَنَامُكُم بِٱلَّيْلِ وَٱلنَّهَارِ وَٱبْتِغَآؤُكُم مِّن فَضْلِهِۦٓ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يَسْمَعُونَ ﴿٢٣﴾
And of His signs is your sleep by night and day and your seeking of His bounty. Indeed in that are signs for a people who listen.
وَمِنْ ءَايَـٰتِهِۦ يُرِيكُمُ ٱلْبَرْقَ خَوْفًۭا وَطَمَعًۭا وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مَآءًۭ فَيُحْىِۦ بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يَعْقِلُونَ ﴿٢٤﴾
And of His signs is [that] He shows you the lightning [causing] fear and aspiration, and He sends down rain from the sky by which He brings to life the earth after its lifelessness. Indeed in that are signs for a people who use reason.
وَمِنْ ءَايَـٰتِهِۦٓ أَن تَقُومَ ٱلسَّمَآءُ وَٱلْأَرْضُ بِأَمْرِهِۦ ۚ ثُمَّ إِذَا دَعَاكُمْ دَعْوَةًۭ مِّنَ ٱلْأَرْضِ إِذَآ أَنتُمْ تَخْرُجُونَ ﴿٢٥﴾
And of His signs is that the heaven and earth remain by His command. Then when He calls you with a [single] call from the earth, immediately you will come forth.
وَلَهُۥ مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ كُلٌّۭ لَّهُۥ قَـٰنِتُونَ ﴿٢٦﴾
And to Him belongs whoever is in the heavens and earth. All are to Him devoutly obedient.
وَهُوَ ٱلَّذِى يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ وَلَهُ ٱلْمَثَلُ ٱلْأَعْلَىٰ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ ﴿٢٧﴾
And it is He who begins creation; then He repeats it, and that is [even] easier for Him. To Him belongs the highest attribute in the heavens and earth. And He is the Exalted in Might, the Wise.
ضَرَبَ لَكُم مَّثَلًۭا مِّنْ أَنفُسِكُمْ ۖ هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَـٰنُكُم مِّن شُرَكَآءَ فِى مَا رَزَقْنَـٰكُمْ فَأَنتُمْ فِيهِ سَوَآءٌۭ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ ۚ كَذَٰلِكَ نُفَصِّلُ ٱلْـَٔايَـٰتِ لِقَوْمٍۢ يَعْقِلُونَ ﴿٢٨﴾
He presents to you an example from yourselves. Do you have among those whom your right hands possess any partners in what We have provided for you so that you are equal therein [and] would fear them as your fear of one another [within a partnership]? Thus do We detail the verses for a people who use reason.
بَلِ ٱتَّبَعَ ٱلَّذِينَ ظَلَمُوٓا۟ أَهْوَآءَهُم بِغَيْرِ عِلْمٍۢ ۖ فَمَن يَهْدِى مَنْ أَضَلَّ ٱللَّهُ ۖ وَمَا لَهُم مِّن نَّـٰصِرِينَ ﴿٢٩﴾
But those who wrong follow their [own] desires without knowledge. Then who can guide one whom Allah has sent astray? And for them there are no helpers.
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ ﴿٣٠﴾
So direct your face toward the religion, inclining to truth. [Adhere to] the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know.
۞ مُنِيبِينَ إِلَيْهِ وَٱتَّقُوهُ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَلَا تَكُونُوا۟ مِنَ ٱلْمُشْرِكِينَ ﴿٣١﴾
[Adhere to it], turning in repentance to Him, and fear Him and establish prayer and do not be of those who associate others with Allah
مِنَ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًۭا ۖ كُلُّ حِزْبٍۭ بِمَا لَدَيْهِمْ فَرِحُونَ ﴿٣٢﴾
[Or] of those who have divided their religion and become sects, every faction rejoicing in what it has.
وَإِذَا مَسَّ ٱلنَّاسَ ضُرٌّۭ دَعَوْا۟ رَبَّهُم مُّنِيبِينَ إِلَيْهِ ثُمَّ إِذَآ أَذَاقَهُم مِّنْهُ رَحْمَةً إِذَا فَرِيقٌۭ مِّنْهُم بِرَبِّهِمْ يُشْرِكُونَ ﴿٣٣﴾
And when adversity touches the people, they call upon their Lord, turning in repentance to Him. Then when He lets them taste mercy from Him, at once a party of them associate others with their Lord,
لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَـٰهُمْ ۚ فَتَمَتَّعُوا۟ فَسَوْفَ تَعْلَمُونَ ﴿٣٤﴾
So that they will deny what We have granted them. Then enjoy yourselves, for you are going to know.
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـٰنًۭا فَهُوَ يَتَكَلَّمُ بِمَا كَانُوا۟ بِهِۦ يُشْرِكُونَ ﴿٣٥﴾
Or have We sent down to them an authority, and it speaks of what they were associating with Him?
وَإِذَآ أَذَقْنَا ٱلنَّاسَ رَحْمَةًۭ فَرِحُوا۟ بِهَا ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ ﴿٣٦﴾
And when We let the people taste mercy, they rejoice therein, but if evil afflicts them for what their hands have put forth, immediately they despair.
أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يُؤْمِنُونَ ﴿٣٧﴾
Do they not see that Allah extends provision for whom He wills and restricts [it]? Indeed, in that are signs for a people who believe.
فَـَٔاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ ۚ ذَٰلِكَ خَيْرٌۭ لِّلَّذِينَ يُرِيدُونَ وَجْهَ ٱللَّهِ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ﴿٣٨﴾
So give the relative his right, as well as the needy and the traveler. That is best for those who desire the countenance of Allah, and it is they who will be the successful.
وَمَآ ءَاتَيْتُم مِّن رِّبًۭا لِّيَرْبُوَا۟ فِىٓ أَمْوَٰلِ ٱلنَّاسِ فَلَا يَرْبُوا۟ عِندَ ٱللَّهِ ۖ وَمَآ ءَاتَيْتُم مِّن زَكَوٰةٍۢ تُرِيدُونَ وَجْهَ ٱللَّهِ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُضْعِفُونَ ﴿٣٩﴾
And whatever you give for interest to increase within the wealth of people will not increase with Allah. But what you give in zakah, desiring the countenance of Allah - those are the multipliers.
ٱللَّهُ ٱلَّذِى خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۖ هَلْ مِن شُرَكَآئِكُم مَّن يَفْعَلُ مِن ذَٰلِكُم مِّن شَىْءٍۢ ۚ سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يُشْرِكُونَ ﴿٤٠﴾
Allah is the one who created you, then provided for you, then will cause you to die, and then will give you life. Are there any of your "partners" who does anything of that? Exalted is He and high above what they associate with Him.
ظَهَرَ ٱلْفَسَادُ فِى ٱلْبَرِّ وَٱلْبَحْرِ بِمَا كَسَبَتْ أَيْدِى ٱلنَّاسِ لِيُذِيقَهُم بَعْضَ ٱلَّذِى عَمِلُوا۟ لَعَلَّهُمْ يَرْجِعُونَ ﴿٤١﴾
Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ مِن قَبْلُ ۚ كَانَ أَكْثَرُهُم مُّشْرِكِينَ ﴿٤٢﴾
Say, [O Muhammad], "Travel through the land and observe how was the end of those before. Most of them were associators [of others with Allah].
فَأَقِمْ وَجْهَكَ لِلدِّينِ ٱلْقَيِّمِ مِن قَبْلِ أَن يَأْتِىَ يَوْمٌۭ لَّا مَرَدَّ لَهُۥ مِنَ ٱللَّهِ ۖ يَوْمَئِذٍۢ يَصَّدَّعُونَ ﴿٤٣﴾
So direct your face toward the correct religion before a Day comes from Allah of which there is no repelling. That Day, they will be divided.
مَن كَفَرَ فَعَلَيْهِ كُفْرُهُۥ ۖ وَمَنْ عَمِلَ صَـٰلِحًۭا فَلِأَنفُسِهِمْ يَمْهَدُونَ ﴿٤٤﴾
Whoever disbelieves - upon him is [the consequence of] his disbelief. And whoever does righteousness - they are for themselves preparing,
لِيَجْزِىَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ مِن فَضْلِهِۦٓ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْكَـٰفِرِينَ ﴿٤٥﴾
That He may reward those who have believed and done righteous deeds out of His bounty. Indeed, He does not like the disbelievers.
وَمِنْ ءَايَـٰتِهِۦٓ أَن يُرْسِلَ ٱلرِّيَاحَ مُبَشِّرَٰتٍۢ وَلِيُذِيقَكُم مِّن رَّحْمَتِهِۦ وَلِتَجْرِىَ ٱلْفُلْكُ بِأَمْرِهِۦ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ ﴿٤٦﴾
And of His signs is that He sends the winds as bringers of good tidings and to let you taste His mercy and so the ships may sail at His command and so you may seek of His bounty, and perhaps you will be grateful.
وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَآءُوهُم بِٱلْبَيِّنَـٰتِ فَٱنتَقَمْنَا مِنَ ٱلَّذِينَ أَجْرَمُوا۟ ۖ وَكَانَ حَقًّا عَلَيْنَا نَصْرُ ٱلْمُؤْمِنِينَ ﴿٤٧﴾
And We have already sent messengers before you to their peoples, and they came to them with clear evidences; then We took retribution from those who committed crimes, and incumbent upon Us was support of the believers.
ٱللَّهُ ٱلَّذِى يُرْسِلُ ٱلرِّيَـٰحَ فَتُثِيرُ سَحَابًۭا فَيَبْسُطُهُۥ فِى ٱلسَّمَآءِ كَيْفَ يَشَآءُ وَيَجْعَلُهُۥ كِسَفًۭا فَتَرَى ٱلْوَدْقَ يَخْرُجُ مِنْ خِلَـٰلِهِۦ ۖ فَإِذَآ أَصَابَ بِهِۦ مَن يَشَآءُ مِنْ عِبَادِهِۦٓ إِذَا هُمْ يَسْتَبْشِرُونَ ﴿٤٨﴾
It is Allah who sends the winds, and they stir the clouds and spread them in the sky however He wills, and He makes them fragments so you see the rain emerge from within them. And when He causes it to fall upon whom He wills of His servants, immediately they rejoice
وَإِن كَانُوا۟ مِن قَبْلِ أَن يُنَزَّلَ عَلَيْهِم مِّن قَبْلِهِۦ لَمُبْلِسِينَ ﴿٤٩﴾
Although they were, before it was sent down upon them - before that, in despair.
فَٱنظُرْ إِلَىٰٓ ءَاثَـٰرِ رَحْمَتِ ٱللَّهِ كَيْفَ يُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ ذَٰلِكَ لَمُحْىِ ٱلْمَوْتَىٰ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ ﴿٥٠﴾
So observe the effects of the mercy of Allah - how He gives life to the earth after its lifelessness. Indeed, that [same one] will give life to the dead, and He is over all things competent.
وَلَئِنْ أَرْسَلْنَا رِيحًۭا فَرَأَوْهُ مُصْفَرًّۭا لَّظَلُّوا۟ مِنۢ بَعْدِهِۦ يَكْفُرُونَ ﴿٥١﴾
But if We should send a [bad] wind and they saw [their crops] turned yellow, they would remain thereafter disbelievers.
فَإِنَّكَ لَا تُسْمِعُ ٱلْمَوْتَىٰ وَلَا تُسْمِعُ ٱلصُّمَّ ٱلدُّعَآءَ إِذَا وَلَّوْا۟ مُدْبِرِينَ ﴿٥٢﴾
So indeed, you will not make the dead hear, nor will you make the deaf hear the call when they turn their backs, retreating.
وَمَآ أَنتَ بِهَـٰدِ ٱلْعُمْىِ عَن ضَلَـٰلَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِـَٔايَـٰتِنَا فَهُم مُّسْلِمُونَ ﴿٥٣﴾
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 [in submission to Allah].
۞ ٱللَّهُ ٱلَّذِى خَلَقَكُم مِّن ضَعْفٍۢ ثُمَّ جَعَلَ مِنۢ بَعْدِ ضَعْفٍۢ قُوَّةًۭ ثُمَّ جَعَلَ مِنۢ بَعْدِ قُوَّةٍۢ ضَعْفًۭا وَشَيْبَةًۭ ۚ يَخْلُقُ مَا يَشَآءُ ۖ وَهُوَ ٱلْعَلِيمُ ٱلْقَدِيرُ ﴿٥٤﴾
Allah is the one who created you from weakness, then made after weakness strength, then made after strength weakness and white hair. He creates what He wills, and He is the Knowing, the Competent.
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يُقْسِمُ ٱلْمُجْرِمُونَ مَا لَبِثُوا۟ غَيْرَ سَاعَةٍۢ ۚ كَذَٰلِكَ كَانُوا۟ يُؤْفَكُونَ ﴿٥٥﴾
And the Day the Hour appears the criminals will swear they had remained but an hour. Thus they were deluded.
وَقَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ وَٱلْإِيمَـٰنَ لَقَدْ لَبِثْتُمْ فِى كِتَـٰبِ ٱللَّهِ إِلَىٰ يَوْمِ ٱلْبَعْثِ ۖ فَهَـٰذَا يَوْمُ ٱلْبَعْثِ وَلَـٰكِنَّكُمْ كُنتُمْ لَا تَعْلَمُونَ ﴿٥٦﴾
But those who were given knowledge and faith will say, "You remained the extent of Allah 's decree until the Day of Resurrection, and this is the Day of Resurrection, but you did not used to know."
فَيَوْمَئِذٍۢ لَّا يَنفَعُ ٱلَّذِينَ ظَلَمُوا۟ مَعْذِرَتُهُمْ وَلَا هُمْ يُسْتَعْتَبُونَ ﴿٥٧﴾
So that Day, their excuse will not benefit those who wronged, nor will they be asked to appease [Allah].
وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَـٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍۢ ۚ وَلَئِن جِئْتَهُم بِـَٔايَةٍۢ لَّيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ أَنتُمْ إِلَّا مُبْطِلُونَ ﴿٥٨﴾
And We have certainly presented to the people in this Qur'an from every [kind of] example. But, [O Muhammad], if you should bring them a sign, the disbelievers will surely say, "You [believers] are but falsifiers."
كَذَٰلِكَ يَطْبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلَّذِينَ لَا يَعْلَمُونَ ﴿٥٩﴾
Thus does Allah seal the hearts of those who do not know.
فَٱصْبِرْ إِنَّ وَعْدَ ٱللَّهِ حَقٌّۭ ۖ وَلَا يَسْتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ ﴿٦٠﴾
So be patient. Indeed, the promise of Allah is truth. And let them not disquiet you who are not certain [in faith].