Surah Al-Ahzab (الأحزاب) is a Medinan surah of the Quran with 73 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 14 min readThe Prophet, may God's peace and blessings be upon him, said: 'There is no believer except that I am closer to them than themselves in this world and the next. Read if you wish {The Prophet is closer to the believers than their own selves}. So, whichever believer leaves behind wealth, let their relatives inherit it, and if they leave behind debt or property, let them come to me, for I am their guardian.' When God, the Exalted, returned things to their origins and forbade fragmentation and division, and among these was the matter of adoption, which included inheritance as it was in the past due to migration, support, and the brotherhood established by the Prophet, may God's peace and blessings be upon him, when the matter required it, and this was abrogated by the verse at the end of {Al-Anfal}, which is before this surah in terms of order and revelation, and what is mentioned here is a specific case included in the general statement in that verse, He repeated it to us for emphasis and specification of this case, given its importance, along with the details and additions it contains. So, He said: {And those who are tied by blood are closer to one another} - meaning relatives of various types of kinship, including prophethood and other forms {some of them are closer to others} in all general benefits regarding the call, inheritance, support, and kinship {in the Book of God} - meaning the judgment of the One who has complete authority, and whose command is as previously mentioned in your Book, and as indicated
And when He, glorified and exalted, affirmed the necessity of submission to all of His commands, even if they are great in difficulty and intense in hardship, without inclining towards one who agrees or showing concern for one who opposes
By Allah's stabilization of them in their covenant. And when He knew that their precarious situation was extremely frightening, He indicated that they were not shaken by mentioning the statements of those who were shaken, but He did not mention their statements, which He will mention later, so that the praise of them for their stability amidst great turmoil may be mentioned twice, as an indication and expression. So, He said: {and when} and indicated their repetition of the proof of hypocrisy in the present tense, saying: {the hypocrites say} - that is, time after time - {the hypocrites} - namely, those firmly established in hypocrisy, because their hearts are diseased with the disease of {those in whose hearts is a disease}. This disease refers to the diseases of belief, which weaken them in their conviction and stability in times of encounter and in every noble matter. They have not reached the point of being resolute in hypocrisy or sincere in faith, but rather they are on the verge, with a type of hypocrisy. The verse is an example of intertwining: the mention of hypocrisy first, indicating it second, and the mention of disease second, which is evidence of it first. What I have said about the hearts is in agreement with what Imam Suhrawardi mentioned in the 56th chapter of his 'Awarif' from Hudhayfah, may Allah be pleased with him, that the Prophet, peace be upon him, said: 'Hearts are of four types: a bare heart in which there is a shining lamp, and that is the heart of the believer; a black, inverted heart, and that is the heart of the disbeliever; a heart bound in a covering, and that is the heart of the hypocrite; and a heart with a mixture of faith and hypocrisy, and the example of faith in it is like a herb that is watered.'
And He is the One, the Conqueror. As for others, it is difficult for them to achieve such a thing, because the benefit from others - even if it originates from Him - is constrained by the intercessions of others and the presence of adversity or other factors. It is as if they, having been subjugated and not having mustered the courage to speak out or elevate their words, did not realize that the obstacle they mentioned still persisted due to their excessive cowardice. Thus, He informed them, as a confirmation of His previous statement about their cowardice, and in response to those who might say, 'The fear has dissipated, so why are they still in a state of distress?' {They think} - that is, they assume due to the weakness of their intellects in this situation, and despite the fear having dissipated, because of the intensity of their cowardice and the deeply ingrained fear they harbor - {the Confederates} - and you know they have departed - {have not gone}. Rather, they have withdrawn in deception. The term 'think' is used here because, as mentioned earlier in the commentary on the second chapter, it refers to a state that does not overpower what is inherently part of human nature and established as a habit. Assumption, on the other hand, pertains to what is known through evidence and knowledge. It is said that the weakness of a scholar's knowledge is mere assumption, and the weakness of a rational person's intellect is speculation. Having informed us about their state upon departing, He then informs us about their state if what they fear were to occur - that is, if the Confederates were to return. Thus, He says, using the particle of doubt to herald to the insightful that it is among the impossible things: {And if the Confederates come}, that is, after they have departed, {they would wish} - that is, they would experience an intense longing due to their cowardice and extreme fear - {that they were nomads} - that is, dwelling in the desert in a state of travel and migration.
And the Hereafter {واليوم الآخر}, which is inevitable and where creatures will be recompensed for their deeds. Whoever has such a conviction will be driven by hope towards all good and restrained from all evil, for it is the Day of Mutual Deceit {يوم التغابن}, where life is eternal and any loss is irreparable. Since the verb is in the present tense, indicating continuous renewal, which is a necessary consequence of divine providence, it is said that the Messenger of Allah, may Allah's peace and blessings be upon him, felt sorrow in every matter, affirming what is inherent in his nature, namely hope. Thus, he was comforted, either by the phrase 'was' which implies stability, or by the statement '{وذكر الله}' - the remembrance of Allah, who possesses perfect attributes, and which is further emphasized by '{كثيراً}' - frequently, realizing the meaning of hope that leads to salvation, and that the intended remembrance is the continuous one, in both times of prosperity and adversity. Having informed us about the hardships that occurred during this incident, resulting from the fear that afflicted most people, and having specifically mentioned the hypocrites, who were rebuked for their despair and lack of trust in Allah's decree, and their failure to remain steadfast and remember Allah, this passage concludes with a description that yields firmness in faith. It describes the state of those firmly rooted in religion, who possess perfect attributes, and who follow the caller to Allah and the guide. So, it is said, comforting {هنالك ابتلي المؤمنون}, '{ولما رأى المؤمنون}' - when the perfect believers saw {الأحزاب} - the confederates
And when He mentioned to them His blessings, by sending His troops against their enemies, and explained the conditions of the hypocrites and the truthful, and the secrets He has in that matter, and concluded with these two attributes, He said, reminding them of their impact in what He did contrary to the norm, by turning away the enemies despite their large numbers and strength, to a state that no rational person would be pleased with, referring back to what He said at the beginning of the Surah and the story: {So We sent} : {And Allah turned back} , meaning by what belongs to Him
All that He wills, and that if He so desired, He could have bestowed upon His friend the treasures of the earth. And it is not permissible for anyone to pay attention to other than Him, nor to glance at anything besides Him. And he knew that whoever turns to this religion, benefits only himself, and the virtue belongs to the owner of the religion. And whoever turns away from it, only harms himself, and there is no harm to the religion due to the turning away of the one who turns away. Just as there is no benefit to him from the turning towards of the one who turns towards. And He had decreed that whoever devotes himself to Him, He would protect him from the worldly life, honoring him and elevating his status from its meanness to the nobility of what is with Him. Because every matter of this world is subject to disappearance, decay, and annihilation. And only a shortsighted, misguided person would attach his hopes to it. So, He began to command the most beloved of His creation, the most honored in His sight, to submit to His command, to trust in Him, and to turn away from everything besides Him. And He chose for Himself from this world only what is sufficient, contentment, and chastity, by choosing the one who is closest to Him, as a lesson to all people. So, He said, by way of conclusion from what has been mentioned: {O Prophet}, mentioning the attribute of his elevation and his connection to Him, and informing him of the secrets of the hearts and the unseen, which necessitates that he should empty his mind of everything except what he receives from knowledge, and not be attached to anything that could cause harm. {Say to your wives}, i.e., your women: {If you desire}, i.e., if you choose {the life}
If you both (women) repent to Allah, then your hearts have indeed turned back, but if you support each other against him, then know that Allah is his protector, and Gabriel, and the righteous among the believers, and the angels are also his helpers. If he were to divorce you, his Lord would replace him with better wives than you: submissive, faithful, obedient, penitent, worshipful, fasting, previously married and virgins. {If you fear a breach between them}, i.e., if you fear that your behavior may cause a rift between them, then appoint an arbiter from his family and an arbiter from her family. If they both wish reconciliation, Allah will cause them to agree. Indeed, Allah is ever Knowing and Acquainted with all things. And if you fear that they may not be able to keep the limits of Allah, there is no blame upon them if she gives up something, as long as it is with mutual agreement and consultation between them. Righteousness is that which is good. And fear Allah, and know that Allah is Aware of what you do. {And live with them honorably}. The phrase {if you fear a breach between them} refers to the fear of separation or discord between the spouses. The phrase {And live with them honorably} means to treat them with kindness, respect, and fairness, as commanded by Allah.
Or he disliked it, and that he should not regard anyone else, nor pay attention to anyone other than him, even if it meant risking his own life. For it is sufficient that whoever intends to honor him, will be perfected by his wisdom, just as Allah took a covenant from all the prophets, including Muhammad, Noah, Abraham, Moses, and Jesus, the son of Mary, may Allah's peace and blessings be upon him. It is known that the decree refers to {remember what We took from you and from the prophets of the covenant} to convey everything We have informed you of, and We did not forbid you from disclosing it, and what We took upon the creation in regards to obedience and disobedience to you. This is an elaboration on His statement: {and when you said}, because the most complete being may be reproached for some of his perfections due to the high level of his rank and his purification with more complete ones, as in the saying 'the good deeds of the righteous are the evil deeds of those close to Allah'. He also clarified his honor by saying: {to the one whom Allah has bestowed favors}, meaning the king who possesses all perfection {upon him}, meaning through Islam and his allegiance to the Prophet, may Allah's peace and blessings be upon him, after creation and upbringing. He also clarified his status with the Prophet, may Allah's peace and blessings be upon him, by saying: {and have bestowed favors upon him}, meaning through emancipation and adoption when he consulted you regarding the separation from his wife, whom Allah informed you would separate from him and become your wife: {retain your wife} meaning Zaynab {and fear Allah}, meaning the One who possesses all greatness in all your affairs, especially those related to her rights, and do not wrong her by saying: 'she is arrogant towards me' - and similar statements {and you conceal} meaning while you conceal, meaning you say to him secretly {within yourself} meaning what Allah has informed you, that she will become one of your wives
And when the disbelievers - both those who openly and secretly reject the faith - deny the message and its implications, He affirms His statement regarding it and emphasizes it, saying: {إنا أرسلناك} meaning, We have sent you with Our greatness, with the news We inform you of, to all of Our creation. {شاهداً} meaning, a witness over them and for them, in a general sense of testimony, for no one knows the unseen except Allah, and you are accepted as a witness. So, convey to them the entire message, whether they like it or dislike it, whether your conveyance of the message pleases or displeases them. And since the intention is to inform them of the firm establishment of his position in all of these characteristics, He connects them with 'and' and says: {ومبشراً} meaning, a bearer of good news to those to whom you bear witness with good tidings that please them. He indicates the exaggeration in the good news by using the intensive form, due to its good effect on the one being called to the faith and because the intensive form signifies the frequency of the action and its effects, and the good news is abundant because of the numerous followers, which is the purpose of the surah. The exaggeration in the warning is even greater, because it is more effective in repelling the opponent, and it is the primary purpose of the message, due to the difficulty of going against it. So, He says: {ونذيراً} meaning, a warner to those to whom you bear witness against, with tidings that displease them. {داعياً} meaning, a caller to both groups {إلى الله} meaning, to what pleases the One who has no equal, in word and deed. And the call to Allah is not exaggerated, because it encompasses the good news, the warning, the narration of stories and parables, the establishment of laws and limits, and the command to convey all of this to the extent of the need, with or without exaggeration.
And since the lengthy period of imprisonment by the contract without intercourse does not change the ruling regarding the waiting period, although it does change the ruling regarding lineage due to the mere possibility of intercourse, and since divorce can only occur after marriage and after intercourse becomes permissible through marriage, he alluded to it using the letter of relaxation, saying: {then you divorced them}. This means by the ruling of distribution. It was said to Ibn Abbas that Ibn Masud, may God be pleased with them, said that suspending divorce before marriage is valid, so he said: This is a slip of the tongue - and he recited this verse. And since the intention was to negate corruption in this marriage, not in general, and since the consideration for obligating the dowry is based on the actual intercourse, not its possibility, even if seclusion occurred, he inserted the phrase {before you touched them}, meaning before you had intercourse with them. He used the term 'touching' to refer to intercourse because it is a means to it, just as wine is called a sin because it is its cause. And since the waiting period is a right for men, he said: {what is due to you}. And since the waiting period is obligatory, he expressed it using the instrument of elevation, saying: {from them}. He also emphasized the negation by establishing the phrase {from the waiting period} and indicated their habit of doing so, their exaggeration in it, and their joking about it, just as they do in the case of zhihar, using the verb in the form of 'teta'dunha', meaning you undertake the waiting period and observe it. It has also been narrated from Ibn Kathir, through the path of Al-Bazzi, in a rare and unusual manner, with a light 'd' in 'teta'dunha', meaning you undertake the act of waiting period for the divorced woman.
And when He mentioned these two attributes, He followed them with what He alleviated from him, out of honor for him, may God's peace and blessings be upon him, from what was characteristic of him to bear and act upon. So He said, in the place of resumption or the state, with the meaning of alleviation in the previous sentence: {tarji} with hamza, according to the recitation of the majority, meaning you postpone {man tasha' min-hunna}, meaning from the givers, so you do not accept their gift, or from your wives by divorce or otherwise, along with what comforts them that you will provide for them. And without hamza, according to the recitation of Hamza and Al-Kisa'i and Hafs, from ar-rajaa', meaning you postpone them with actions that make them hopeful for your kindness. {Wa tuwi} meaning you bring near and draw close by accepting the gift, or by keeping them in marriage with a portion and without a portion, with sexual intercourse and without it, specifically for him, distinguishing him from all other men. {Ilayka man tasha'}
The address is to those who are not of the lower class, and whoever among those of a higher class has a slip, enters into their address with what is befitting their rank. The expression using the name of the absolute doer in 'nāẓirīn' (looking on) is more emphatic in prohibition. Since this entry is absolutely by permission, and it is intended to be restricted, the original statement is: 'When you are invited...' However, because the context is concluded with a jussive mood in what is mentioned, and the matter of caution is of great importance due to the awe and agitation of the soul and its stirring for knowledge that what follows is contrary to what precedes, He says: {But when you are invited} by one who has the right to invite {enter} for the purpose you were invited for. Then, a reason is given for this, saying: {And when you have eaten} - that is, when you have eaten food or drunk something - {disperse} - that is, go wherever you wish at that moment, and do not stay after eating, neither resting for the food to settle in your stomachs {nor seeking conversation} - that is, not seeking companionship for its sake. Hamza bin Nadar al-Kirmani said in his book 'Jawāmi' at-Tafsīr': Al-Hasan said, 'It is enough for you regarding the heavy ones that Allah did not exceed in their matter.' And from 'Ā'isha, may Allah be pleased with her, she said, 'It is enough for you regarding the heavy ones that Allah did not bear them.' Then, He explains that, directing the address to all of them, magnifying Him with the instrument of distance: {For that} - that is, the severe matter
And your actions are encompassed by the grandest of greatness, majesty, and might, {and His angels}, meaning they are the people of purification, closeness, and protection from sin. Since God, the Exalted, had previously stated {He and His angels send blessings upon you}, He then singled each out with a separate report. The Prophet, may God's peace and blessings be upon him, being the highest among those addressed, is the leader of the believers. Thus, He singled him out here with this blessing, in which the noble angels are gathered with him, may God's peace and blessings be upon him, and made their report a single one to make it more complete. For saying 'so-and-so and so-and-so support so-and-so' is more emphatic than saying 'so-and-so supports him and so-and-so supports him.' So, God, the Exalted, said {They send blessings upon the Prophet}, meaning they manifest his honor and the connection he has with the greatest kingdom, through the wonders of creation and command that God reveals to him from the unseen and the seen worlds. This is the meaning of Ibn Abbas' statement, may God be pleased with him, as narrated by Bukhari: 'They seek blessings.' Since the intended outcome of this notification is to follow his example, it is understood at the end of the statement that the meaning is: and they send peace upon him, because that is part of the complete connection that the meaning of 'they send blessings' revolves around. So, you have {O you who believe}, meaning call upon this with your tongues, {send blessings upon him} by not being neglectful of hastening to manifest
One of the people of doubt thinks that a woman is his mother or knows that she is free, yet he still exposes himself to her, and perhaps later tells his companions that he has done something with her, while he is lying. Among the people, there may be those who know that she is a specific woman, and by doing so, harm occurs that is too great to describe. It was not as Muaqatil mentioned, distinguishing between the free woman and the slave girl, as they used to go out in a cloak and a veil, and the free women were recognized by a certain sign so that they would be treated with respect and dignity. Allah, the Exalted, says: {O Prophet}, mentioning him with the description that is the source of knowledge and wisdom, because the context is about wisdom to defend the women so that the Prophet's mind, may Allah's peace and blessings be upon him, is not preoccupied with the harm that they may face, thus preventing him from receiving some of the divine revelations. {Tell your wives} He began with them because of the connection they have with him through marriage, {and your daughters} He mentioned them next because of the connection they have with him and because of the honor they have in themselves. He mentioned the daughters after the wives because his wives are sufficient for him to take care of their affairs. {And the women of the believers} He said, {to draw their cloaks} meaning to bring their cloaks {over themselves} meaning over their faces and their entire bodies, so that they do not leave anything uncovered {from their jalabib}, and they should not imitate the slave girls in their dress when they go out for their needs by uncovering their hair and the like, thinking that this is more concealing and covering for them. The jilbab is a wide garment, not a malhafa, which a woman wears.
Regarding everything and perfection, I understand the expression 'by way of ta'feel' to mean that the exoneration was gradual, through the sinking of the earth, sudden death, and the blossoming of Aaron's staff, as mentioned in the story of al-Qasas. When He forbade imitating those who cause harm, it was a general prohibition, whether their harm was verbal or physical. He alluded to the fact that the harm intended here is verbal, similar to what was said about Zaynab, may God be pleased with her, when He said: {from what they say}, without saying {from what they harm}, due to the evidence He presented of His truth, and He caused the earth to swallow those who harmed Him, as mentioned in al-Qasas, so beware, and again, beware. Since their intention with this harm was to undermine his dignity, He said: {And he} - namely Moses, peace be upon him - {was} in a firm and established position {with Allah}, who is not humiliated by those He befriends, {and a face} - meaning one who is honored and of high rank, who is given what he asks for when he requests it. Since he was in this position with Allah, he was also in this position with people, due to the honor they saw Allah bestow upon him. The phrase is like a justification for the exoneration, because a person is only exonerated by one who is honored in his presence. When He forbade them from causing harm, He commanded them to be beneficial, so that they may become honored in His presence, glorified and exalted, repeating the call as a supplication and a demonstration of concern, saying: {O you who believe}, meaning, claim this for yourselves. Since He had specifically addressed the Prophet, may God's peace and blessings be upon him, with the command to fear God at the beginning of the surah, He now addresses all of them with the command to fear God at the end, adding a warning to them, which includes a threat, to strengthen the one who turns away from harm and calls to abandon it, saying: {Fear Allah}, meaning, make your claim to faith sincere through fear of the One who possesses all greatness, and make this fear a protection for yourselves.
And since the estimate is: 'And whoever does not obey will certainly suffer a manifest loss,' and everything is presented upon something, then that which is presented upon is capable and powerful over that which is presented.
Read the full surah text
يَـٰٓأَيُّهَا ٱلنَّبِىُّ ٱتَّقِ ٱللَّهَ وَلَا تُطِعِ ٱلْكَـٰفِرِينَ وَٱلْمُنَـٰفِقِينَ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًۭا ﴿١﴾
O Prophet, fear Allah and do not obey the disbelievers and the hypocrites. Indeed, Allah is ever Knowing and Wise.
وَٱتَّبِعْ مَا يُوحَىٰٓ إِلَيْكَ مِن رَّبِّكَ ۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًۭا ﴿٢﴾
And follow that which is revealed to you from your Lord. Indeed Allah is ever, with what you do, Acquainted.
وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًۭا ﴿٣﴾
And rely upon Allah; and sufficient is Allah as Disposer of affairs.
مَّا جَعَلَ ٱللَّهُ لِرَجُلٍۢ مِّن قَلْبَيْنِ فِى جَوْفِهِۦ ۚ وَمَا جَعَلَ أَزْوَٰجَكُمُ ٱلَّـٰٓـِٔى تُظَـٰهِرُونَ مِنْهُنَّ أُمَّهَـٰتِكُمْ ۚ وَمَا جَعَلَ أَدْعِيَآءَكُمْ أَبْنَآءَكُمْ ۚ ذَٰلِكُمْ قَوْلُكُم بِأَفْوَٰهِكُمْ ۖ وَٱللَّهُ يَقُولُ ٱلْحَقَّ وَهُوَ يَهْدِى ٱلسَّبِيلَ ﴿٤﴾
Allah has not made for a man two hearts in his interior. And He has not made your wives whom you declare unlawful your mothers. And he has not made your adopted sons your [true] sons. That is [merely] your saying by your mouths, but Allah says the truth, and He guides to the [right] way.
ٱدْعُوهُمْ لِـَٔابَآئِهِمْ هُوَ أَقْسَطُ عِندَ ٱللَّهِ ۚ فَإِن لَّمْ تَعْلَمُوٓا۟ ءَابَآءَهُمْ فَإِخْوَٰنُكُمْ فِى ٱلدِّينِ وَمَوَٰلِيكُمْ ۚ وَلَيْسَ عَلَيْكُمْ جُنَاحٌۭ فِيمَآ أَخْطَأْتُم بِهِۦ وَلَـٰكِن مَّا تَعَمَّدَتْ قُلُوبُكُمْ ۚ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًا ﴿٥﴾
Call them by [the names of] their fathers; it is more just in the sight of Allah. But if you do not know their fathers - then they are [still] your brothers in religion and those entrusted to you. And there is no blame upon you for that in which you have erred but [only for] what your hearts intended. And ever is Allah Forgiving and Merciful.
ٱلنَّبِىُّ أَوْلَىٰ بِٱلْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ وَأَزْوَٰجُهُۥٓ أُمَّهَـٰتُهُمْ ۗ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍۢ فِى كِتَـٰبِ ٱللَّهِ مِنَ ٱلْمُؤْمِنِينَ وَٱلْمُهَـٰجِرِينَ إِلَّآ أَن تَفْعَلُوٓا۟ إِلَىٰٓ أَوْلِيَآئِكُم مَّعْرُوفًۭا ۚ كَانَ ذَٰلِكَ فِى ٱلْكِتَـٰبِ مَسْطُورًۭا ﴿٦﴾
The Prophet is more worthy of the believers than themselves, and his wives are [in the position of] their mothers. And those of [blood] relationship are more entitled [to inheritance] in the decree of Allah than the [other] believers and the emigrants, except that you may do to your close associates a kindness [through bequest]. That was in the Book inscribed.
وَإِذْ أَخَذْنَا مِنَ ٱلنَّبِيِّـۧنَ مِيثَـٰقَهُمْ وَمِنكَ وَمِن نُّوحٍۢ وَإِبْرَٰهِيمَ وَمُوسَىٰ وَعِيسَى ٱبْنِ مَرْيَمَ ۖ وَأَخَذْنَا مِنْهُم مِّيثَـٰقًا غَلِيظًۭا ﴿٧﴾
And [mention, O Muhammad], when We took from the prophets their covenant and from you and from Noah and Abraham and Moses and Jesus, the son of Mary; and We took from them a solemn covenant.
لِّيَسْـَٔلَ ٱلصَّـٰدِقِينَ عَن صِدْقِهِمْ ۚ وَأَعَدَّ لِلْكَـٰفِرِينَ عَذَابًا أَلِيمًۭا ﴿٨﴾
That He may question the truthful about their truth. And He has prepared for the disbelievers a painful punishment.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ جَآءَتْكُمْ جُنُودٌۭ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًۭا وَجُنُودًۭا لَّمْ تَرَوْهَا ۚ وَكَانَ ٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا ﴿٩﴾
O you who have believed, remember the favor of Allah upon you when armies came to [attack] you and We sent upon them a wind and armies [of angels] you did not see. And ever is Allah, of what you do, Seeing.
إِذْ جَآءُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ ٱلْأَبْصَـٰرُ وَبَلَغَتِ ٱلْقُلُوبُ ٱلْحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۠ ﴿١٠﴾
[Remember] when they came at you from above you and from below you, and when eyes shifted [in fear], and hearts reached the throats and you assumed about Allah [various] assumptions.
هُنَالِكَ ٱبْتُلِىَ ٱلْمُؤْمِنُونَ وَزُلْزِلُوا۟ زِلْزَالًۭا شَدِيدًۭا ﴿١١﴾
There the believers were tested and shaken with a severe shaking.
وَإِذْ يَقُولُ ٱلْمُنَـٰفِقُونَ وَٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌۭ مَّا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥٓ إِلَّا غُرُورًۭا ﴿١٢﴾
And [remember] when the hypocrites and those in whose hearts is disease said, "Allah and His Messenger did not promise us except delusion,"
وَإِذْ قَالَت طَّآئِفَةٌۭ مِّنْهُمْ يَـٰٓأَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَٱرْجِعُوا۟ ۚ وَيَسْتَـْٔذِنُ فَرِيقٌۭ مِّنْهُمُ ٱلنَّبِىَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌۭ وَمَا هِىَ بِعَوْرَةٍ ۖ إِن يُرِيدُونَ إِلَّا فِرَارًۭا ﴿١٣﴾
And when a faction of them said, "O people of Yathrib, there is no stability for you [here], so return [home]." And a party of them asked permission of the Prophet, saying, "Indeed, our houses are unprotected," while they were not exposed. They did not intend except to flee.
وَلَوْ دُخِلَتْ عَلَيْهِم مِّنْ أَقْطَارِهَا ثُمَّ سُئِلُوا۟ ٱلْفِتْنَةَ لَـَٔاتَوْهَا وَمَا تَلَبَّثُوا۟ بِهَآ إِلَّا يَسِيرًۭا ﴿١٤﴾
And if they had been entered upon from all its [surrounding] regions and fitnah had been demanded of them, they would have done it and not hesitated over it except briefly.
وَلَقَدْ كَانُوا۟ عَـٰهَدُوا۟ ٱللَّهَ مِن قَبْلُ لَا يُوَلُّونَ ٱلْأَدْبَـٰرَ ۚ وَكَانَ عَهْدُ ٱللَّهِ مَسْـُٔولًۭا ﴿١٥﴾
And they had already promised Allah before not to turn their backs and flee. And ever is the promise to Allah [that about which one will be] questioned.
قُل لَّن يَنفَعَكُمُ ٱلْفِرَارُ إِن فَرَرْتُم مِّنَ ٱلْمَوْتِ أَوِ ٱلْقَتْلِ وَإِذًۭا لَّا تُمَتَّعُونَ إِلَّا قَلِيلًۭا ﴿١٦﴾
Say, [O Muhammad], "Never will fleeing benefit you if you should flee from death or killing; and then [if you did], you would not be given enjoyment [of life] except for a little."
قُلْ مَن ذَا ٱلَّذِى يَعْصِمُكُم مِّنَ ٱللَّهِ إِنْ أَرَادَ بِكُمْ سُوٓءًا أَوْ أَرَادَ بِكُمْ رَحْمَةًۭ ۚ وَلَا يَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِيًّۭا وَلَا نَصِيرًۭا ﴿١٧﴾
Say, "Who is it that can protect you from Allah if He intends for you an ill or intends for you a mercy?" And they will not find for themselves besides Allah any protector or any helper.
۞ قَدْ يَعْلَمُ ٱللَّهُ ٱلْمُعَوِّقِينَ مِنكُمْ وَٱلْقَآئِلِينَ لِإِخْوَٰنِهِمْ هَلُمَّ إِلَيْنَا ۖ وَلَا يَأْتُونَ ٱلْبَأْسَ إِلَّا قَلِيلًا ﴿١٨﴾
Already Allah knows the hinderers among you and those [hypocrites] who say to their brothers, "Come to us," and do not go to battle, except for a few,
أَشِحَّةً عَلَيْكُمْ ۖ فَإِذَا جَآءَ ٱلْخَوْفُ رَأَيْتَهُمْ يَنظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَٱلَّذِى يُغْشَىٰ عَلَيْهِ مِنَ ٱلْمَوْتِ ۖ فَإِذَا ذَهَبَ ٱلْخَوْفُ سَلَقُوكُم بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى ٱلْخَيْرِ ۚ أُو۟لَـٰٓئِكَ لَمْ يُؤْمِنُوا۟ فَأَحْبَطَ ٱللَّهُ أَعْمَـٰلَهُمْ ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًۭا ﴿١٩﴾
Indisposed toward you. And when fear comes, you see them looking at you, their eyes revolving like one being overcome by death. But when fear departs, they lash you with sharp tongues, indisposed toward [any] good. Those have not believed, so Allah has rendered their deeds worthless, and ever is that, for Allah, easy.
يَحْسَبُونَ ٱلْأَحْزَابَ لَمْ يَذْهَبُوا۟ ۖ وَإِن يَأْتِ ٱلْأَحْزَابُ يَوَدُّوا۟ لَوْ أَنَّهُم بَادُونَ فِى ٱلْأَعْرَابِ يَسْـَٔلُونَ عَنْ أَنۢبَآئِكُمْ ۖ وَلَوْ كَانُوا۟ فِيكُم مَّا قَـٰتَلُوٓا۟ إِلَّا قَلِيلًۭا ﴿٢٠﴾
They think the companies have not [yet] withdrawn. And if the companies should come [again], they would wish they were in the desert among the bedouins, inquiring [from afar] about your news. And if they should be among you, they would not fight except for a little.
لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌۭ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْـَٔاخِرَ وَذَكَرَ ٱللَّهَ كَثِيرًۭا ﴿٢١﴾
There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.
وَلَمَّا رَءَا ٱلْمُؤْمِنُونَ ٱلْأَحْزَابَ قَالُوا۟ هَـٰذَا مَا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥ وَصَدَقَ ٱللَّهُ وَرَسُولُهُۥ ۚ وَمَا زَادَهُمْ إِلَّآ إِيمَـٰنًۭا وَتَسْلِيمًۭا ﴿٢٢﴾
And when the believers saw the companies, they said, "This is what Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth." And it increased them only in faith and acceptance.
مِّنَ ٱلْمُؤْمِنِينَ رِجَالٌۭ صَدَقُوا۟ مَا عَـٰهَدُوا۟ ٱللَّهَ عَلَيْهِ ۖ فَمِنْهُم مَّن قَضَىٰ نَحْبَهُۥ وَمِنْهُم مَّن يَنتَظِرُ ۖ وَمَا بَدَّلُوا۟ تَبْدِيلًۭا ﴿٢٣﴾
Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration -
لِّيَجْزِىَ ٱللَّهُ ٱلصَّـٰدِقِينَ بِصِدْقِهِمْ وَيُعَذِّبَ ٱلْمُنَـٰفِقِينَ إِن شَآءَ أَوْ يَتُوبَ عَلَيْهِمْ ۚ إِنَّ ٱللَّهَ كَانَ غَفُورًۭا رَّحِيمًۭا ﴿٢٤﴾
That Allah may reward the truthful for their truth and punish the hypocrites if He wills or accept their repentance. Indeed, Allah is ever Forgiving and Merciful.
وَرَدَّ ٱللَّهُ ٱلَّذِينَ كَفَرُوا۟ بِغَيْظِهِمْ لَمْ يَنَالُوا۟ خَيْرًۭا ۚ وَكَفَى ٱللَّهُ ٱلْمُؤْمِنِينَ ٱلْقِتَالَ ۚ وَكَانَ ٱللَّهُ قَوِيًّا عَزِيزًۭا ﴿٢٥﴾
And Allah repelled those who disbelieved, in their rage, not having obtained any good. And sufficient was Allah for the believers in battle, and ever is Allah Powerful and Exalted in Might.
وَأَنزَلَ ٱلَّذِينَ ظَـٰهَرُوهُم مِّنْ أَهْلِ ٱلْكِتَـٰبِ مِن صَيَاصِيهِمْ وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ فَرِيقًۭا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًۭا ﴿٢٦﴾
And He brought down those who supported them among the People of the Scripture from their fortresses and cast terror into their hearts [so that] a party you killed, and you took captive a party.
وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَـٰرَهُمْ وَأَمْوَٰلَهُمْ وَأَرْضًۭا لَّمْ تَطَـُٔوهَا ۚ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرًۭا ﴿٢٧﴾
And He caused you to inherit their land and their homes and their properties and a land which you have not trodden. And ever is Allah, over all things, competent.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ إِن كُنتُنَّ تُرِدْنَ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًۭا جَمِيلًۭا ﴿٢٨﴾
O Prophet, say to your wives, "If you should desire the worldly life and its adornment, then come, I will provide for you and give you a gracious release.
وَإِن كُنتُنَّ تُرِدْنَ ٱللَّهَ وَرَسُولَهُۥ وَٱلدَّارَ ٱلْـَٔاخِرَةَ فَإِنَّ ٱللَّهَ أَعَدَّ لِلْمُحْسِنَـٰتِ مِنكُنَّ أَجْرًا عَظِيمًۭا ﴿٢٩﴾
But if you should desire Allah and His Messenger and the home of the Hereafter - then indeed, Allah has prepared for the doers of good among you a great reward."
يَـٰنِسَآءَ ٱلنَّبِىِّ مَن يَأْتِ مِنكُنَّ بِفَـٰحِشَةٍۢ مُّبَيِّنَةٍۢ يُضَـٰعَفْ لَهَا ٱلْعَذَابُ ضِعْفَيْنِ ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًۭا ﴿٣٠﴾
O wives of the Prophet, whoever of you should commit a clear immorality - for her the punishment would be doubled two fold, and ever is that, for Allah, easy.
۞ وَمَن يَقْنُتْ مِنكُنَّ لِلَّهِ وَرَسُولِهِۦ وَتَعْمَلْ صَـٰلِحًۭا نُّؤْتِهَآ أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقًۭا كَرِيمًۭا ﴿٣١﴾
And whoever of you devoutly obeys Allah and His Messenger and does righteousness - We will give her her reward twice; and We have prepared for her a noble provision.
يَـٰنِسَآءَ ٱلنَّبِىِّ لَسْتُنَّ كَأَحَدٍۢ مِّنَ ٱلنِّسَآءِ ۚ إِنِ ٱتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِٱلْقَوْلِ فَيَطْمَعَ ٱلَّذِى فِى قَلْبِهِۦ مَرَضٌۭ وَقُلْنَ قَوْلًۭا مَّعْرُوفًۭا ﴿٣٢﴾
O wives of the Prophet, you are not like anyone among women. If you fear Allah, then do not be soft in speech [to men], lest he in whose heart is disease should covet, but speak with appropriate speech.
وَقَرْنَ فِى بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ ٱلْجَـٰهِلِيَّةِ ٱلْأُولَىٰ ۖ وَأَقِمْنَ ٱلصَّلَوٰةَ وَءَاتِينَ ٱلزَّكَوٰةَ وَأَطِعْنَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُمُ ٱلرِّجْسَ أَهْلَ ٱلْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًۭا ﴿٣٣﴾
And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish prayer and give zakah and obey Allah and His Messenger. Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification.
وَٱذْكُرْنَ مَا يُتْلَىٰ فِى بُيُوتِكُنَّ مِنْ ءَايَـٰتِ ٱللَّهِ وَٱلْحِكْمَةِ ۚ إِنَّ ٱللَّهَ كَانَ لَطِيفًا خَبِيرًا ﴿٣٤﴾
And remember what is recited in your houses of the verses of Allah and wisdom. Indeed, Allah is ever Subtle and Acquainted [with all things].
إِنَّ ٱلْمُسْلِمِينَ وَٱلْمُسْلِمَـٰتِ وَٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ وَٱلْقَـٰنِتِينَ وَٱلْقَـٰنِتَـٰتِ وَٱلصَّـٰدِقِينَ وَٱلصَّـٰدِقَـٰتِ وَٱلصَّـٰبِرِينَ وَٱلصَّـٰبِرَٰتِ وَٱلْخَـٰشِعِينَ وَٱلْخَـٰشِعَـٰتِ وَٱلْمُتَصَدِّقِينَ وَٱلْمُتَصَدِّقَـٰتِ وَٱلصَّـٰٓئِمِينَ وَٱلصَّـٰٓئِمَـٰتِ وَٱلْحَـٰفِظِينَ فُرُوجَهُمْ وَٱلْحَـٰفِظَـٰتِ وَٱلذَّٰكِرِينَ ٱللَّهَ كَثِيرًۭا وَٱلذَّٰكِرَٰتِ أَعَدَّ ٱللَّهُ لَهُم مَّغْفِرَةًۭ وَأَجْرًا عَظِيمًۭا ﴿٣٥﴾
Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so - for them Allah has prepared forgiveness and a great reward.
وَمَا كَانَ لِمُؤْمِنٍۢ وَلَا مُؤْمِنَةٍ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُۥٓ أَمْرًا أَن يَكُونَ لَهُمُ ٱلْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ فَقَدْ ضَلَّ ضَلَـٰلًۭا مُّبِينًۭا ﴿٣٦﴾
It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.
وَإِذْ تَقُولُ لِلَّذِىٓ أَنْعَمَ ٱللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَٱتَّقِ ٱللَّهَ وَتُخْفِى فِى نَفْسِكَ مَا ٱللَّهُ مُبْدِيهِ وَتَخْشَى ٱلنَّاسَ وَٱللَّهُ أَحَقُّ أَن تَخْشَىٰهُ ۖ فَلَمَّا قَضَىٰ زَيْدٌۭ مِّنْهَا وَطَرًۭا زَوَّجْنَـٰكَهَا لِكَىْ لَا يَكُونَ عَلَى ٱلْمُؤْمِنِينَ حَرَجٌۭ فِىٓ أَزْوَٰجِ أَدْعِيَآئِهِمْ إِذَا قَضَوْا۟ مِنْهُنَّ وَطَرًۭا ۚ وَكَانَ أَمْرُ ٱللَّهِ مَفْعُولًۭا ﴿٣٧﴾
And [remember, O Muhammad], when you said to the one on whom Allah bestowed favor and you bestowed favor, "Keep your wife and fear Allah," while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him. So when Zayd had no longer any need for her, We married her to you in order that there not be upon the believers any discomfort concerning the wives of their adopted sons when they no longer have need of them. And ever is the command of Allah accomplished.
مَّا كَانَ عَلَى ٱلنَّبِىِّ مِنْ حَرَجٍۢ فِيمَا فَرَضَ ٱللَّهُ لَهُۥ ۖ سُنَّةَ ٱللَّهِ فِى ٱلَّذِينَ خَلَوْا۟ مِن قَبْلُ ۚ وَكَانَ أَمْرُ ٱللَّهِ قَدَرًۭا مَّقْدُورًا ﴿٣٨﴾
There is not to be upon the Prophet any discomfort concerning that which Allah has imposed upon him. [This is] the established way of Allah with those [prophets] who have passed on before. And ever is the command of Allah a destiny decreed.
ٱلَّذِينَ يُبَلِّغُونَ رِسَـٰلَـٰتِ ٱللَّهِ وَيَخْشَوْنَهُۥ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا ٱللَّهَ ۗ وَكَفَىٰ بِٱللَّهِ حَسِيبًۭا ﴿٣٩﴾
[Allah praises] those who convey the messages of Allah and fear Him and do not fear anyone but Allah. And sufficient is Allah as Accountant.
مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍۢ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَ ۗ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًۭا ﴿٤٠﴾
Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets. And ever is Allah, of all things, Knowing.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱذْكُرُوا۟ ٱللَّهَ ذِكْرًۭا كَثِيرًۭا ﴿٤١﴾
O you who have believed, remember Allah with much remembrance
وَسَبِّحُوهُ بُكْرَةًۭ وَأَصِيلًا ﴿٤٢﴾
And exalt Him morning and afternoon.
هُوَ ٱلَّذِى يُصَلِّى عَلَيْكُمْ وَمَلَـٰٓئِكَتُهُۥ لِيُخْرِجَكُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ ۚ وَكَانَ بِٱلْمُؤْمِنِينَ رَحِيمًۭا ﴿٤٣﴾
It is He who confers blessing upon you, and His angels [ask Him to do so] that He may bring you out from darknesses into the light. And ever is He, to the believers, Merciful.
تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُۥ سَلَـٰمٌۭ ۚ وَأَعَدَّ لَهُمْ أَجْرًۭا كَرِيمًۭا ﴿٤٤﴾
Their greeting the Day they meet Him will be, "Peace." And He has prepared for them a noble reward.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَرْسَلْنَـٰكَ شَـٰهِدًۭا وَمُبَشِّرًۭا وَنَذِيرًۭا ﴿٤٥﴾
O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner.
وَدَاعِيًا إِلَى ٱللَّهِ بِإِذْنِهِۦ وَسِرَاجًۭا مُّنِيرًۭا ﴿٤٦﴾
And one who invites to Allah, by His permission, and an illuminating lamp.
وَبَشِّرِ ٱلْمُؤْمِنِينَ بِأَنَّ لَهُم مِّنَ ٱللَّهِ فَضْلًۭا كَبِيرًۭا ﴿٤٧﴾
And give good tidings to the believers that they will have from Allah great bounty.
وَلَا تُطِعِ ٱلْكَـٰفِرِينَ وَٱلْمُنَـٰفِقِينَ وَدَعْ أَذَىٰهُمْ وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًۭا ﴿٤٨﴾
And do not obey the disbelievers and the hypocrites but do not harm them, and rely upon Allah. And sufficient is Allah as Disposer of affairs.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَـٰتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍۢ تَعْتَدُّونَهَا ۖ فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًۭا جَمِيلًۭا ﴿٤٩﴾
O You who have believed, when you marry believing women and then divorce them before you have touched them, then there is not for you any waiting period to count concerning them. So provide for them and give them a gracious release.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَحْلَلْنَا لَكَ أَزْوَٰجَكَ ٱلَّـٰتِىٓ ءَاتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّآ أَفَآءَ ٱللَّهُ عَلَيْكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّـٰتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَـٰلَـٰتِكَ ٱلَّـٰتِى هَاجَرْنَ مَعَكَ وَٱمْرَأَةًۭ مُّؤْمِنَةً إِن وَهَبَتْ نَفْسَهَا لِلنَّبِىِّ إِنْ أَرَادَ ٱلنَّبِىُّ أَن يَسْتَنكِحَهَا خَالِصَةًۭ لَّكَ مِن دُونِ ٱلْمُؤْمِنِينَ ۗ قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِىٓ أَزْوَٰجِهِمْ وَمَا مَلَكَتْ أَيْمَـٰنُهُمْ لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌۭ ۗ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًۭا ﴿٥٠﴾
O Prophet, indeed We have made lawful to you your wives to whom you have given their due compensation and those your right hand possesses from what Allah has returned to you [of captives] and the daughters of your paternal uncles and the daughters of your paternal aunts and the daughters of your maternal uncles and the daughters of your maternal aunts who emigrated with you and a believing woman if she gives herself to the Prophet [and] if the Prophet wishes to marry her, [this is] only for you, excluding the [other] believers. We certainly know what We have made obligatory upon them concerning their wives and those their right hands possess, [but this is for you] in order that there will be upon you no discomfort. And ever is Allah Forgiving and Merciful.
۞ تُرْجِى مَن تَشَآءُ مِنْهُنَّ وَتُـْٔوِىٓ إِلَيْكَ مَن تَشَآءُ ۖ وَمَنِ ٱبْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَا جُنَاحَ عَلَيْكَ ۚ ذَٰلِكَ أَدْنَىٰٓ أَن تَقَرَّ أَعْيُنُهُنَّ وَلَا يَحْزَنَّ وَيَرْضَيْنَ بِمَآ ءَاتَيْتَهُنَّ كُلُّهُنَّ ۚ وَٱللَّهُ يَعْلَمُ مَا فِى قُلُوبِكُمْ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَلِيمًۭا ﴿٥١﴾
You, [O Muhammad], may put aside whom you will of them or take to yourself whom you will. And any that you desire of those [wives] from whom you had [temporarily] separated - there is no blame upon you [in returning her]. That is more suitable that they should be content and not grieve and that they should be satisfied with what you have given them - all of them. And Allah knows what is in your hearts. And ever is Allah Knowing and Forbearing.
لَّا يَحِلُّ لَكَ ٱلنِّسَآءُ مِنۢ بَعْدُ وَلَآ أَن تَبَدَّلَ بِهِنَّ مِنْ أَزْوَٰجٍۢ وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ إِلَّا مَا مَلَكَتْ يَمِينُكَ ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ رَّقِيبًۭا ﴿٥٢﴾
Not lawful to you, [O Muhammad], are [any additional] women after [this], nor [is it] for you to exchange them for [other] wives, even if their beauty were to please you, except what your right hand possesses. And ever is Allah, over all things, an Observer.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَدْخُلُوا۟ بُيُوتَ ٱلنَّبِىِّ إِلَّآ أَن يُؤْذَنَ لَكُمْ إِلَىٰ طَعَامٍ غَيْرَ نَـٰظِرِينَ إِنَىٰهُ وَلَـٰكِنْ إِذَا دُعِيتُمْ فَٱدْخُلُوا۟ فَإِذَا طَعِمْتُمْ فَٱنتَشِرُوا۟ وَلَا مُسْتَـْٔنِسِينَ لِحَدِيثٍ ۚ إِنَّ ذَٰلِكُمْ كَانَ يُؤْذِى ٱلنَّبِىَّ فَيَسْتَحْىِۦ مِنكُمْ ۖ وَٱللَّهُ لَا يَسْتَحْىِۦ مِنَ ٱلْحَقِّ ۚ وَإِذَا سَأَلْتُمُوهُنَّ مَتَـٰعًۭا فَسْـَٔلُوهُنَّ مِن وَرَآءِ حِجَابٍۢ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ ۚ وَمَا كَانَ لَكُمْ أَن تُؤْذُوا۟ رَسُولَ ٱللَّهِ وَلَآ أَن تَنكِحُوٓا۟ أَزْوَٰجَهُۥ مِنۢ بَعْدِهِۦٓ أَبَدًا ۚ إِنَّ ذَٰلِكُمْ كَانَ عِندَ ٱللَّهِ عَظِيمًا ﴿٥٣﴾
O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
إِن تُبْدُوا۟ شَيْـًٔا أَوْ تُخْفُوهُ فَإِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًۭا ﴿٥٤﴾
Whether you reveal a thing or conceal it, indeed Allah is ever, of all things, Knowing.
لَّا جُنَاحَ عَلَيْهِنَّ فِىٓ ءَابَآئِهِنَّ وَلَآ أَبْنَآئِهِنَّ وَلَآ إِخْوَٰنِهِنَّ وَلَآ أَبْنَآءِ إِخْوَٰنِهِنَّ وَلَآ أَبْنَآءِ أَخَوَٰتِهِنَّ وَلَا نِسَآئِهِنَّ وَلَا مَا مَلَكَتْ أَيْمَـٰنُهُنَّ ۗ وَٱتَّقِينَ ٱللَّهَ ۚ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍۢ شَهِيدًا ﴿٥٥﴾
There is no blame upon women concerning their fathers or their sons or their brothers or their brothers' sons or their sisters' sons or their women or those their right hands possess. And fear Allah. Indeed Allah is ever, over all things, Witness.
إِنَّ ٱللَّهَ وَمَلَـٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِىِّ ۚ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ صَلُّوا۟ عَلَيْهِ وَسَلِّمُوا۟ تَسْلِيمًا ﴿٥٦﴾
Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.
إِنَّ ٱلَّذِينَ يُؤْذُونَ ٱللَّهَ وَرَسُولَهُۥ لَعَنَهُمُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًۭا مُّهِينًۭا ﴿٥٧﴾
Indeed, those who abuse Allah and His Messenger - Allah has cursed them in this world and the Hereafter and prepared for them a humiliating punishment.
وَٱلَّذِينَ يُؤْذُونَ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ بِغَيْرِ مَا ٱكْتَسَبُوا۟ فَقَدِ ٱحْتَمَلُوا۟ بُهْتَـٰنًۭا وَإِثْمًۭا مُّبِينًۭا ﴿٥٨﴾
And those who harm believing men and believing women for [something] other than what they have earned have certainly born upon themselves a slander and manifest sin.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ وَبَنَاتِكَ وَنِسَآءِ ٱلْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَـٰبِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰٓ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًۭا ﴿٥٩﴾
O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.
۞ لَّئِن لَّمْ يَنتَهِ ٱلْمُنَـٰفِقُونَ وَٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌۭ وَٱلْمُرْجِفُونَ فِى ٱلْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لَا يُجَاوِرُونَكَ فِيهَآ إِلَّا قَلِيلًۭا ﴿٦٠﴾
If the hypocrites and those in whose hearts is disease and those who spread rumors in al-Madinah do not cease, We will surely incite you against them; then they will not remain your neighbors therein except for a little.
مَّلْعُونِينَ ۖ أَيْنَمَا ثُقِفُوٓا۟ أُخِذُوا۟ وَقُتِّلُوا۟ تَقْتِيلًۭا ﴿٦١﴾
Accursed wherever they are found, [being] seized and massacred completely.
سُنَّةَ ٱللَّهِ فِى ٱلَّذِينَ خَلَوْا۟ مِن قَبْلُ ۖ وَلَن تَجِدَ لِسُنَّةِ ٱللَّهِ تَبْدِيلًۭا ﴿٦٢﴾
[This is] the established way of Allah with those who passed on before; and you will not find in the way of Allah any change.
يَسْـَٔلُكَ ٱلنَّاسُ عَنِ ٱلسَّاعَةِ ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ ٱللَّهِ ۚ وَمَا يُدْرِيكَ لَعَلَّ ٱلسَّاعَةَ تَكُونُ قَرِيبًا ﴿٦٣﴾
People ask you concerning the Hour. Say," Knowledge of it is only with Allah. And what may make you perceive? Perhaps the Hour is near."
إِنَّ ٱللَّهَ لَعَنَ ٱلْكَـٰفِرِينَ وَأَعَدَّ لَهُمْ سَعِيرًا ﴿٦٤﴾
Indeed, Allah has cursed the disbelievers and prepared for them a Blaze.
خَـٰلِدِينَ فِيهَآ أَبَدًۭا ۖ لَّا يَجِدُونَ وَلِيًّۭا وَلَا نَصِيرًۭا ﴿٦٥﴾
Abiding therein forever, they will not find a protector or a helper.
يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِى ٱلنَّارِ يَقُولُونَ يَـٰلَيْتَنَآ أَطَعْنَا ٱللَّهَ وَأَطَعْنَا ٱلرَّسُولَا۠ ﴿٦٦﴾
The Day their faces will be turned about in the Fire, they will say, "How we wish we had obeyed Allah and obeyed the Messenger."
وَقَالُوا۟ رَبَّنَآ إِنَّآ أَطَعْنَا سَادَتَنَا وَكُبَرَآءَنَا فَأَضَلُّونَا ٱلسَّبِيلَا۠ ﴿٦٧﴾
And they will say, "Our Lord, indeed we obeyed our masters and our dignitaries, and they led us astray from the [right] way.
رَبَّنَآ ءَاتِهِمْ ضِعْفَيْنِ مِنَ ٱلْعَذَابِ وَٱلْعَنْهُمْ لَعْنًۭا كَبِيرًۭا ﴿٦٨﴾
Our Lord, give them double the punishment and curse them with a great curse."
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ ءَاذَوْا۟ مُوسَىٰ فَبَرَّأَهُ ٱللَّهُ مِمَّا قَالُوا۟ ۚ وَكَانَ عِندَ ٱللَّهِ وَجِيهًۭا ﴿٦٩﴾
O you who have believed, be not like those who abused Moses; then Allah cleared him of what they said. And he, in the sight of Allah, was distinguished.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَقُولُوا۟ قَوْلًۭا سَدِيدًۭا ﴿٧٠﴾
O you who have believed, fear Allah and speak words of appropriate justice.
يُصْلِحْ لَكُمْ أَعْمَـٰلَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ فَقَدْ فَازَ فَوْزًا عَظِيمًا ﴿٧١﴾
He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment.
إِنَّا عَرَضْنَا ٱلْأَمَانَةَ عَلَى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱلْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا ٱلْإِنسَـٰنُ ۖ إِنَّهُۥ كَانَ ظَلُومًۭا جَهُولًۭا ﴿٧٢﴾
Indeed, we offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man [undertook to] bear it. Indeed, he was unjust and ignorant.
لِّيُعَذِّبَ ٱللَّهُ ٱلْمُنَـٰفِقِينَ وَٱلْمُنَـٰفِقَـٰتِ وَٱلْمُشْرِكِينَ وَٱلْمُشْرِكَـٰتِ وَيَتُوبَ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ ۗ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًۢا ﴿٧٣﴾
[It was] so that Allah may punish the hypocrite men and hypocrite women and the men and women who associate others with Him and that Allah may accept repentance from the believing men and believing women. And ever is Allah Forgiving and Merciful.