Surah Fatir (فاطر) is a Meccan surah of the Quran with 45 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 8 min readA strange and wondrous sign, alerting the listener to this phenomenon and urging them to ponder and reflect upon it: {ftsthr} meaning, by stirring it up when He wills {sḥābā}, meaning that God has ordained that His wisdom be revealed gradually. Since the intended purpose was to demonstrate the power of resurrection, and the use of the present tense might have led to obstinacy, the present tense was employed. And since the driving of clouds to one land and not another, and the provision of rain to one place and not another, is a manifestation of grandeur, the focus was shifted to the hidden aspect, and it was stated: {fsqnāh}, meaning the cloud, expressed in the past tense, indicating that every instance of driving the clouds, whether in the past or future, is from God alone, or through the agency of those He has appointed for this purpose, such as the angels or others, and not from anyone else. This also highlights the distinction between distance and proximity, as indicated by the preposition of purpose, {ilā balad mayyit}. And since the cause of life is the cloud, due to the water that originates from it, it is stated: {faḥyaynā bihī al-arḍ}. And since the intention was to guide them to the power of resurrection, which they denied, it is said, raising the metaphor to its highest degree and clarifying the illustration: {baʿda mawtihā}. Having taken the matter to its ultimate conclusion, the blessing of the second creation is further emphasized by the statement: {kadhālika}, meaning, just as the revival of dead plants, {an-nashūr} is a sensory experience for the dead, and a meaning that resonates with the hearts and plants. Al-Qushayri said:
They were in a state of unity in terms of their original nature, and their origin was the clay from which water was extracted after it had been fermented within it. Although their species differed, He stated, explaining some of the signs of the souls, and turning attention to what He had emphasized: {And Allah, Who sends the winds}, which is one of the signs of the universe, indicating that He is capable of distinguishing after intense mingling, and that He has ordained all things, including sustenance, lifespans, calamities, and joys. Thus, there is no benefit to scheming except the harm and punishment from Allah that the schemer will incur. {And Allah}, who possesses all the attributes of perfection, created you from clay, similar to how your father was created from it, mixing it in a way that no one else can distinguish, then He transformed that substance into a fundamental and primary entity, to which He refers by saying: {Then}, after that time and rank, He created you {from a drop}, making it a second origin, similar to the first earthly one, but with a greater mixture, and after completing the arrangement in terms of time and rank, to the drop, which has no similarity to the clay, indicating the perfection of His power and action by choice. {Then He made you pairs}, between males and females, which is a clearer indication of His choice than what came before, and a refutation of those who deny
The scroll of the core, which is the thin shell wrapped around it, is a metaphor for the lowest of things. How then can they have any authority, when they do not possess any dominion? The verse is an example of intertwining: the mention of dominion first serves as evidence for its negation second, and the mention of dominion second serves as evidence for its negation first. Then, He clarifies this by saying: {if you invoke them}, meaning the deities besides Him, whether in an invocation of worship or a call for help, {they will not hear} - that is, with the sense of hearing at any point in time - {your invocation}, because they are inanimate objects. {And even if they were to hear} in the future, {they would not respond to you}, because they would know that responding to you would not please God, and they are among those who have refused to bear the trust and would betray it by acting contrary to what pleases God, may He be exalted. Alternatively, the meaning could be: even if it were assumed that they possess hearing, or even if they were capable of hearing - which would include those who worship living beings - the act of hearing would not necessarily lead to a response, because there is no necessary connection between hearing and speaking, nor between hearing and speaking with the ability to do what the hearer desires. For animals hear and respond, while other responders answer without having the ability to do most of what is requested of them. And when He mentioned what is hypothetical, He then mentioned what will actually occur between them, saying: {and on the Day of Resurrection}, that is, when God will make them speak.
And when He, glorified, had finished explaining the truth with decisive proofs and shining evidence by threatening with punishment, and the punishment was on the basis of a threat, and the ruling of punishment is only when there is a sin, He said, indicating that no one will be free from what deserves punishment: {ولا} meaning, may your punishment not distract you, with your burdens and His power over you, given that {تزر} you will not bear, on the Day of Judgment or when departing, and since no soul is prepared to bear a burden without being free from the burden it carries, and the infallible
And since darkness arises from shadows, which is the negation of light, it was mentioned first. The example of good was presented beforehand because mercy precedes wrath: {nor the shade} refers to its coolness, which is the refuge of the believer in the Hereafter, {nor the heat} refers to its intense heat, which is the refuge of the disbeliever. Al-Baghawi said: Ibn Abbas, may Allah be pleased with them, said: It is the hot wind at night. Similarly, it is stated in the Qamus, and it was added: It can also occur during the day, the heat of the sun, perpetual heat, and fire. Thus, the rule of natural phenomena is entirely negated. Since the manifestation of all this is life, it was presented first, and another example for the believers was given. Therefore, the action was repeated, which is above the example of the blind and the seeing, because the blind share with the seeing in some perceptions. Examples were given for the believer and the disbeliever, so the first example negates the equality of species with species while accepting the judgment on individuals, and the second is the opposite, which is to negate in individuals while accepting the species: {And the living and the dead are not alike} because among them are the speaking and the mute, the intelligent and the foolish, the easy and the difficult.
Harshness; the soul turned to seeking a law by which it could know who fears and who does not. So, he said, by way of conclusion from that, to repel the assumption of one who thinks that an ignorant friend can exist: {Indeed, only God is feared} - namely, the One who possesses all perfection, and no one else has perfection except from Him. He indicated that everyone else is in His grasp and under His control by saying: {from among His servants}. Then, he mentioned the objective of the benefit, which is the one who benefits from the warning, saying: {the scholars} - namely, no one else, even if they are servants and their worship reaches its utmost, because no one fears anyone except with knowledge of them, and the ignorant do not know Him. So, the meaning became as if it were said: The warning only benefits those who have fear, and only the scholars fear. The scholar is the one who acts upon his knowledge. As-Suhrawardi said in the third chapter of his 'Awarif': 'Thus, knowledge is negated from one who does not fear God, just as when one says: Only the Baghdadi enters the house, and so the Baghdadi's entry into the house is negated.' Since the cause of fear is reverence and glorification, and everyone only glorifies for the sake of something, and it has been established that the scholars glorify God, and the cause of their glorification of Him is His glorification of them, this is the meaning of the other reading. It is as if it were said: The warning only benefits the one who is ignorant of God, so God glorifies him due to his knowledge. Our shaykh, the muhaqqiq of his time, the Shafi'i qadi in Egypt, Muhammad ibn Ali al-Qayati, was asked about the interpretation of this reading. He paused for a moment, then raised his head and said: 'I am in awe of you out of reverence, and I have no power over you, but the eye of the beloved is filled.'
For all the effort, except that it is avoided for the major sins, it is an expiator for the minor ones. These are the ones who mixed a good deed with a bad one {and among them are those who precede in good deeds}. This refers to acts of worship and all types of acts of devotion, fulfilling the station that has been established for them, with their actions increasing as they draw closer. One cannot precede except in this manner. These are the first predecessors, the Muhajirun and the Ansar, and those who followed them with good deeds. This is supported by the statement of al-Hasan: 'The one who precedes is the one whose good deeds outweigh his bad deeds, the one who is moderate is the one whose good deeds and bad deeds are equal, and the one who is unjust is the one whose bad deeds outweigh his good deeds.' The discussion concludes with those who precede because they are the elite, and so that they may be closer to the Gardens, just as the monasteries were mentioned first in Surat al-Hajj so that they may be closer to destruction. The first of the mosques was mentioned in Surat at-Tawbah, preceding the people of acts of devotion, and following them with the people of the mosque of harm. Allah, glorified and exalted, mentioned the Muslims first in Surat al-Ahzab, and elevated the address step by step to those who remember Allah frequently. Thus, He, glorified and exalted, sometimes begins with the lower and sometimes with the higher, according to the requirements of the situation, as mentioned in this book in its proper place. This is based on the assumption that the pronoun in {among them} refers back to {those who} and not {the servants}, and it is supported by observation, for the context is about the people of knowledge.
And when the Exalted One mentioned their conditions, He explained their reward and their ultimate destination, saying in response to one who asked about that: {gardens}, meaning they are a consequence of the preceding cause, which is virtue, and it is also possible that they are a substitute for virtue because it is their cause.
Financial loss is an added rebuke to their humiliation: {And the disbelievers' disbelief will not increase them except in loss *} - in this world and the next, in wealth and soul - which is the ultimate consequence of the actions of those who reject the detestable. Having clarified that He is the One who has made them successors, He emphasized this fact to them through the statement of the Prophet, peace be upon him, which would force them to acknowledge it, saying: {Say: 'Tell me'} - inform me - {about your partners} - those you have added to Him, for even though they have made them partners, they have not gained anything from His partnership, as they have not diminished His dominion in any way. Instead, they have shared with the worshipers in their wealth, through impurities and other means, and in their actions, so they are truly their partners, not His partners. Then, He clarified the intention behind their consideration of them as partners by saying: {those you call upon} - you call upon as partners {beside Allah} - Who possesses all the attributes of perfection. Since the implication is: what have you made them partners in worship for, have they shared with Him in the creation of the earth? He based His statement on this, repeating it to testify to the weakness of their partners and the inadequacy of those who worship others besides Him: {Show me what they have created from the earth} - so that your claim of partnership in them may be valid, and if not, then your claim about them is sheer falsehood, and you claim to be the farthest from Him in reality.
And humility and submissiveness, {and the evil plot}, meaning and because of their plot, which is inherently evil and harms both its owner and others. This refers to their intention to belittle the matter of the Prophet, peace be upon him, and to extinguish the light of Allah. The recitation of 'Abdullah {and an evil plot} indicates that it is an attribute of the thing being described. The recitation of Hamzah, with the hamza pronounced softly when pausing, suggests their meticulous and concealed plotting. {And} it is not {that the evil plot} which is deeply rooted in evil {will encircle anyone except its owners}, even if it harms others, but it will not ultimately harm those outside of its owners. Az-Zuhri reported that the Prophet, peace be upon him, said: 'Do not plot, nor assist a plotter, for Allah says this verse. Do not oppress, nor assist an oppressor, for Allah says {Your oppression is only against yourselves}. Do not break your oaths, nor assist one who breaks his oath, for Allah says {and whoever breaks his oath, breaks it only to his own detriment}.' Since this is the unchanging way of Allah, He says, explaining the reason for this: {So are they waiting} - meaning, are they expecting, and perhaps the verb is used without a suffix to indicate the swiftness of the reckoning for the plotter who is arrogant. It can also be understood as looking with the eye, because it is similar to the knowledge of reckoning against the earlier ones, with the understanding that His habit is continuous, and there is no obstacle to it, due to the greatness of His realization and the strength of His awareness and the power of His presence with something tangible and present, without looking at anything else in the past or future, because, in relation to Him, everything else is non-existent. And since He has made their anticipation of this a waiting on their part, and the question
This surah only contains these three principles and their evidence. Whoever has obtained a portion of the Quran has obtained a great deal, and this portion is the affirmation that is within the heart. As for the affirmation that is by the tongue and by the limbs, it is found in other surahs. Since this surah contains the actions of the heart and nothing else, it is called the 'heart' of the Quran. Therefore, it is reported that the Prophet (peace be upon him) recommended reciting it at the head of one who is near death, for at that time the tongue is weak and the visible limbs are unable to perform good deeds, but the heart is turned towards Allah and has turned away from everything else. So, reciting it at that time increases the strength of the heart and reinforces the affirmation of the three principles. The statement 'the function of the tongue and the limbs is not in this surah' may be contradicted by the words of Allah {and why should I not worship the One who created me?} and {And when it is said to them, 'Spend from what Allah has provided you'} and {And worship Me, this is the straight path}. The hadith mentioned was narrated by Ahmad, Abu Dawud, an-Nasa'i, Ibn Majah, Ibn Hibban, and al-Hakim on the authority of Mu'qal ibn Yasar (may Allah be pleased with him), who reported that the Prophet (peace be upon him) said, 'Recite Yasin over your dead.' Ibn al-Qattan considered it to be weak, but the author of al-Firdaws narrated it on the authority of Abu Darda' and Abu Dharr (may Allah be pleased with them).
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ٱلْحَمْدُ لِلَّهِ فَاطِرِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ جَاعِلِ ٱلْمَلَـٰٓئِكَةِ رُسُلًا أُو۟لِىٓ أَجْنِحَةٍۢ مَّثْنَىٰ وَثُلَـٰثَ وَرُبَـٰعَ ۚ يَزِيدُ فِى ٱلْخَلْقِ مَا يَشَآءُ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ ﴿١﴾
[All] praise is [due] to Allah, Creator of the heavens and the earth, [who] made the angels messengers having wings, two or three or four. He increases in creation what He wills. Indeed, Allah is over all things competent.
مَّا يَفْتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحْمَةٍۢ فَلَا مُمْسِكَ لَهَا ۖ وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُۥ مِنۢ بَعْدِهِۦ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ ﴿٢﴾
Whatever Allah grants to people of mercy - none can withhold it; and whatever He withholds - none can release it thereafter. And He is the Exalted in Might, the Wise.
يَـٰٓأَيُّهَا ٱلنَّاسُ ٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ ۚ هَلْ مِنْ خَـٰلِقٍ غَيْرُ ٱللَّهِ يَرْزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ ۚ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُؤْفَكُونَ ﴿٣﴾
O mankind, remember the favor of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and earth? There is no deity except Him, so how are you deluded?
وَإِن يُكَذِّبُوكَ فَقَدْ كُذِّبَتْ رُسُلٌۭ مِّن قَبْلِكَ ۚ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ ﴿٤﴾
And if they deny you, [O Muhammad] - already were messengers denied before you. And to Allah are returned [all] matters.
يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّ وَعْدَ ٱللَّهِ حَقٌّۭ ۖ فَلَا تَغُرَّنَّكُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا ۖ وَلَا يَغُرَّنَّكُم بِٱللَّهِ ٱلْغَرُورُ ﴿٥﴾
O mankind, indeed the promise of Allah is truth, so let not the worldly life delude you and be not deceived about Allah by the Deceiver.
إِنَّ ٱلشَّيْطَـٰنَ لَكُمْ عَدُوٌّۭ فَٱتَّخِذُوهُ عَدُوًّا ۚ إِنَّمَا يَدْعُوا۟ حِزْبَهُۥ لِيَكُونُوا۟ مِنْ أَصْحَـٰبِ ٱلسَّعِيرِ ﴿٦﴾
Indeed, Satan is an enemy to you; so take him as an enemy. He only invites his party to be among the companions of the Blaze.
ٱلَّذِينَ كَفَرُوا۟ لَهُمْ عَذَابٌۭ شَدِيدٌۭ ۖ وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَهُم مَّغْفِرَةٌۭ وَأَجْرٌۭ كَبِيرٌ ﴿٧﴾
Those who disbelieve will have a severe punishment, and those who believe and do righteous deeds will have forgiveness and great reward.
أَفَمَن زُيِّنَ لَهُۥ سُوٓءُ عَمَلِهِۦ فَرَءَاهُ حَسَنًۭا ۖ فَإِنَّ ٱللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَٰتٍ ۚ إِنَّ ٱللَّهَ عَلِيمٌۢ بِمَا يَصْنَعُونَ ﴿٨﴾
Then is one to whom the evil of his deed has been made attractive so he considers it good [like one rightly guided]? For indeed, Allah sends astray whom He wills and guides whom He wills. So do not let yourself perish over them in regret. Indeed, Allah is Knowing of what they do.
وَٱللَّهُ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَـٰحَ فَتُثِيرُ سَحَابًۭا فَسُقْنَـٰهُ إِلَىٰ بَلَدٍۢ مَّيِّتٍۢ فَأَحْيَيْنَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ كَذَٰلِكَ ٱلنُّشُورُ ﴿٩﴾
And it is Allah who sends the winds, and they stir the clouds, and We drive them to a dead land and give life thereby to the earth after its lifelessness. Thus is the resurrection.
مَن كَانَ يُرِيدُ ٱلْعِزَّةَ فَلِلَّهِ ٱلْعِزَّةُ جَمِيعًا ۚ إِلَيْهِ يَصْعَدُ ٱلْكَلِمُ ٱلطَّيِّبُ وَٱلْعَمَلُ ٱلصَّـٰلِحُ يَرْفَعُهُۥ ۚ وَٱلَّذِينَ يَمْكُرُونَ ٱلسَّيِّـَٔاتِ لَهُمْ عَذَابٌۭ شَدِيدٌۭ ۖ وَمَكْرُ أُو۟لَـٰٓئِكَ هُوَ يَبُورُ ﴿١٠﴾
Whoever desires honor [through power] - then to Allah belongs all honor. To Him ascends good speech, and righteous work raises it. But they who plot evil deeds will have a severe punishment, and the plotting of those - it will perish.
وَٱللَّهُ خَلَقَكُم مِّن تُرَابٍۢ ثُمَّ مِن نُّطْفَةٍۢ ثُمَّ جَعَلَكُمْ أَزْوَٰجًۭا ۚ وَمَا تَحْمِلُ مِنْ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِۦ ۚ وَمَا يُعَمَّرُ مِن مُّعَمَّرٍۢ وَلَا يُنقَصُ مِنْ عُمُرِهِۦٓ إِلَّا فِى كِتَـٰبٍ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌۭ ﴿١١﴾
And Allah created you from dust, then from a sperm-drop; then He made you mates. And no female conceives nor does she give birth except with His knowledge. And no aged person is granted [additional] life nor is his lifespan lessened but that it is in a register. Indeed, that for Allah is easy.
وَمَا يَسْتَوِى ٱلْبَحْرَانِ هَـٰذَا عَذْبٌۭ فُرَاتٌۭ سَآئِغٌۭ شَرَابُهُۥ وَهَـٰذَا مِلْحٌ أُجَاجٌۭ ۖ وَمِن كُلٍّۢ تَأْكُلُونَ لَحْمًۭا طَرِيًّۭا وَتَسْتَخْرِجُونَ حِلْيَةًۭ تَلْبَسُونَهَا ۖ وَتَرَى ٱلْفُلْكَ فِيهِ مَوَاخِرَ لِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ ﴿١٢﴾
And not alike are the two bodies of water. One is fresh and sweet, palatable for drinking, and one is salty and bitter. And from each you eat tender meat and extract ornaments which you wear, and you see the ships plowing through [them] that you might seek of His bounty; and perhaps you will be grateful.
يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ كُلٌّۭ يَجْرِى لِأَجَلٍۢ مُّسَمًّۭى ۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ لَهُ ٱلْمُلْكُ ۚ وَٱلَّذِينَ تَدْعُونَ مِن دُونِهِۦ مَا يَمْلِكُونَ مِن قِطْمِيرٍ ﴿١٣﴾
He causes the night to enter the day, and He causes the day to enter the night and has subjected the sun and the moon - each running [its course] for a specified term. That is Allah, your Lord; to Him belongs sovereignty. And those whom you invoke other than Him do not possess [as much as] the membrane of a date seed.
إِن تَدْعُوهُمْ لَا يَسْمَعُوا۟ دُعَآءَكُمْ وَلَوْ سَمِعُوا۟ مَا ٱسْتَجَابُوا۟ لَكُمْ ۖ وَيَوْمَ ٱلْقِيَـٰمَةِ يَكْفُرُونَ بِشِرْكِكُمْ ۚ وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍۢ ﴿١٤﴾
If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters].
۞ يَـٰٓأَيُّهَا ٱلنَّاسُ أَنتُمُ ٱلْفُقَرَآءُ إِلَى ٱللَّهِ ۖ وَٱللَّهُ هُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ ﴿١٥﴾
O mankind, you are those in need of Allah, while Allah is the Free of need, the Praiseworthy.
إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍۢ جَدِيدٍۢ ﴿١٦﴾
If He wills, He can do away with you and bring forth a new creation.
وَمَا ذَٰلِكَ عَلَى ٱللَّهِ بِعَزِيزٍۢ ﴿١٧﴾
And that is for Allah not difficult.
وَلَا تَزِرُ وَازِرَةٌۭ وِزْرَ أُخْرَىٰ ۚ وَإِن تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَىْءٌۭ وَلَوْ كَانَ ذَا قُرْبَىٰٓ ۗ إِنَّمَا تُنذِرُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ ۚ وَمَن تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِۦ ۚ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ ﴿١٨﴾
And no bearer of burdens will bear the burden of another. And if a heavily laden soul calls [another] to [carry some of] its load, nothing of it will be carried, even if he should be a close relative. You can only warn those who fear their Lord unseen and have established prayer. And whoever purifies himself only purifies himself for [the benefit of] his soul. And to Allah is the [final] destination.
وَمَا يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ ﴿١٩﴾
Not equal are the blind and the seeing,
وَلَا ٱلظُّلُمَـٰتُ وَلَا ٱلنُّورُ ﴿٢٠﴾
Nor are the darknesses and the light,
وَلَا ٱلظِّلُّ وَلَا ٱلْحَرُورُ ﴿٢١﴾
Nor are the shade and the heat,
وَمَا يَسْتَوِى ٱلْأَحْيَآءُ وَلَا ٱلْأَمْوَٰتُ ۚ إِنَّ ٱللَّهَ يُسْمِعُ مَن يَشَآءُ ۖ وَمَآ أَنتَ بِمُسْمِعٍۢ مَّن فِى ٱلْقُبُورِ ﴿٢٢﴾
And not equal are the living and the dead. Indeed, Allah causes to hear whom He wills, but you cannot make hear those in the graves.
إِنْ أَنتَ إِلَّا نَذِيرٌ ﴿٢٣﴾
You, [O Muhammad], are not but a warner.
إِنَّآ أَرْسَلْنَـٰكَ بِٱلْحَقِّ بَشِيرًۭا وَنَذِيرًۭا ۚ وَإِن مِّنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌۭ ﴿٢٤﴾
Indeed, We have sent you with the truth as a bringer of good tidings and a warner. And there was no nation but that there had passed within it a warner.
وَإِن يُكَذِّبُوكَ فَقَدْ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ وَبِٱلزُّبُرِ وَبِٱلْكِتَـٰبِ ٱلْمُنِيرِ ﴿٢٥﴾
And if they deny you - then already have those before them denied. Their messengers came to them with clear proofs and written ordinances and with the enlightening Scripture.
ثُمَّ أَخَذْتُ ٱلَّذِينَ كَفَرُوا۟ ۖ فَكَيْفَ كَانَ نَكِيرِ ﴿٢٦﴾
Then I seized the ones who disbelieved, and how [terrible] was My reproach.
أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَخْرَجْنَا بِهِۦ ثَمَرَٰتٍۢ مُّخْتَلِفًا أَلْوَٰنُهَا ۚ وَمِنَ ٱلْجِبَالِ جُدَدٌۢ بِيضٌۭ وَحُمْرٌۭ مُّخْتَلِفٌ أَلْوَٰنُهَا وَغَرَابِيبُ سُودٌۭ ﴿٢٧﴾
Do you not see that Allah sends down rain from the sky, and We produce thereby fruits of varying colors? And in the mountains are tracts, white and red of varying shades and [some] extremely black.
وَمِنَ ٱلنَّاسِ وَٱلدَّوَآبِّ وَٱلْأَنْعَـٰمِ مُخْتَلِفٌ أَلْوَٰنُهُۥ كَذَٰلِكَ ۗ إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَـٰٓؤُا۟ ۗ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ ﴿٢٨﴾
And among people and moving creatures and grazing livestock are various colors similarly. Only those fear Allah, from among His servants, who have knowledge. Indeed, Allah is Exalted in Might and Forgiving.
إِنَّ ٱلَّذِينَ يَتْلُونَ كِتَـٰبَ ٱللَّهِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَنفَقُوا۟ مِمَّا رَزَقْنَـٰهُمْ سِرًّۭا وَعَلَانِيَةًۭ يَرْجُونَ تِجَـٰرَةًۭ لَّن تَبُورَ ﴿٢٩﴾
Indeed, those who recite the Book of Allah and establish prayer and spend [in His cause] out of what We have provided them, secretly and publicly, [can] expect a profit that will never perish -
لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُم مِّن فَضْلِهِۦٓ ۚ إِنَّهُۥ غَفُورٌۭ شَكُورٌۭ ﴿٣٠﴾
That He may give them in full their rewards and increase for them of His bounty. Indeed, He is Forgiving and Appreciative.
وَٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ مِنَ ٱلْكِتَـٰبِ هُوَ ٱلْحَقُّ مُصَدِّقًۭا لِّمَا بَيْنَ يَدَيْهِ ۗ إِنَّ ٱللَّهَ بِعِبَادِهِۦ لَخَبِيرٌۢ بَصِيرٌۭ ﴿٣١﴾
And that which We have revealed to you, [O Muhammad], of the Book is the truth, confirming what was before it. Indeed, Allah, of His servants, is Acquainted and Seeing.
ثُمَّ أَوْرَثْنَا ٱلْكِتَـٰبَ ٱلَّذِينَ ٱصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌۭ لِّنَفْسِهِۦ وَمِنْهُم مُّقْتَصِدٌۭ وَمِنْهُمْ سَابِقٌۢ بِٱلْخَيْرَٰتِ بِإِذْنِ ٱللَّهِ ۚ ذَٰلِكَ هُوَ ٱلْفَضْلُ ٱلْكَبِيرُ ﴿٣٢﴾
Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That [inheritance] is what is the great bounty.
جَنَّـٰتُ عَدْنٍۢ يَدْخُلُونَهَا يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍۢ وَلُؤْلُؤًۭا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌۭ ﴿٣٣﴾
[For them are] gardens of perpetual residence which they will enter. They will be adorned therein with bracelets of gold and pearls, and their garments therein will be silk.
وَقَالُوا۟ ٱلْحَمْدُ لِلَّهِ ٱلَّذِىٓ أَذْهَبَ عَنَّا ٱلْحَزَنَ ۖ إِنَّ رَبَّنَا لَغَفُورٌۭ شَكُورٌ ﴿٣٤﴾
And they will say, "Praise to Allah, who has removed from us [all] sorrow. Indeed, our Lord is Forgiving and Appreciative -
ٱلَّذِىٓ أَحَلَّنَا دَارَ ٱلْمُقَامَةِ مِن فَضْلِهِۦ لَا يَمَسُّنَا فِيهَا نَصَبٌۭ وَلَا يَمَسُّنَا فِيهَا لُغُوبٌۭ ﴿٣٥﴾
He who has settled us in the home of duration out of His bounty. There touches us not in it any fatigue, and there touches us not in it weariness [of mind]."
وَٱلَّذِينَ كَفَرُوا۟ لَهُمْ نَارُ جَهَنَّمَ لَا يُقْضَىٰ عَلَيْهِمْ فَيَمُوتُوا۟ وَلَا يُخَفَّفُ عَنْهُم مِّنْ عَذَابِهَا ۚ كَذَٰلِكَ نَجْزِى كُلَّ كَفُورٍۢ ﴿٣٦﴾
And for those who disbelieve will be the fire of Hell. [Death] is not decreed for them so they may die, nor will its torment be lightened for them. Thus do we recompense every ungrateful one.
وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَآ أَخْرِجْنَا نَعْمَلْ صَـٰلِحًا غَيْرَ ٱلَّذِى كُنَّا نَعْمَلُ ۚ أَوَلَمْ نُعَمِّرْكُم مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَآءَكُمُ ٱلنَّذِيرُ ۖ فَذُوقُوا۟ فَمَا لِلظَّـٰلِمِينَ مِن نَّصِيرٍ ﴿٣٧﴾
And they will cry out therein, "Our Lord, remove us; we will do righteousness - other than what we were doing!" But did We not grant you life enough for whoever would remember therein to remember, and the warner had come to you? So taste [the punishment], for there is not for the wrongdoers any helper.
إِنَّ ٱللَّهَ عَـٰلِمُ غَيْبِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ ﴿٣٨﴾
Indeed, Allah is Knower of the unseen [aspects] of the heavens and earth. Indeed, He is Knowing of that within the breasts.
هُوَ ٱلَّذِى جَعَلَكُمْ خَلَـٰٓئِفَ فِى ٱلْأَرْضِ ۚ فَمَن كَفَرَ فَعَلَيْهِ كُفْرُهُۥ ۖ وَلَا يَزِيدُ ٱلْكَـٰفِرِينَ كُفْرُهُمْ عِندَ رَبِّهِمْ إِلَّا مَقْتًۭا ۖ وَلَا يَزِيدُ ٱلْكَـٰفِرِينَ كُفْرُهُمْ إِلَّا خَسَارًۭا ﴿٣٩﴾
It is He who has made you successors upon the earth. And whoever disbelieves - upon him will be [the consequence of] his disbelief. And the disbelief of the disbelievers does not increase them in the sight of their Lord except in hatred; and the disbelief of the disbelievers does not increase them except in loss.
قُلْ أَرَءَيْتُمْ شُرَكَآءَكُمُ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ أَرُونِى مَاذَا خَلَقُوا۟ مِنَ ٱلْأَرْضِ أَمْ لَهُمْ شِرْكٌۭ فِى ٱلسَّمَـٰوَٰتِ أَمْ ءَاتَيْنَـٰهُمْ كِتَـٰبًۭا فَهُمْ عَلَىٰ بَيِّنَتٍۢ مِّنْهُ ۚ بَلْ إِن يَعِدُ ٱلظَّـٰلِمُونَ بَعْضُهُم بَعْضًا إِلَّا غُرُورًا ﴿٤٠﴾
Say, "Have you considered your 'partners' whom you invoke besides Allah? Show me what they have created from the earth, or have they partnership [with Him] in the heavens? Or have We given them a book so they are [standing] on evidence therefrom? [No], rather, the wrongdoers do not promise each other except delusion."
۞ إِنَّ ٱللَّهَ يُمْسِكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ أَن تَزُولَا ۚ وَلَئِن زَالَتَآ إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍۢ مِّنۢ بَعْدِهِۦٓ ۚ إِنَّهُۥ كَانَ حَلِيمًا غَفُورًۭا ﴿٤١﴾
Indeed, Allah holds the heavens and the earth, lest they cease. And if they should cease, no one could hold them [in place] after Him. Indeed, He is Forbearing and Forgiving.
وَأَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَـٰنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌۭ لَّيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى ٱلْأُمَمِ ۖ فَلَمَّا جَآءَهُمْ نَذِيرٌۭ مَّا زَادَهُمْ إِلَّا نُفُورًا ﴿٤٢﴾
And they swore by Allah their strongest oaths that if a warner came to them, they would be more guided than [any] one of the [previous] nations. But when a warner came to them, it did not increase them except in aversion.
ٱسْتِكْبَارًۭا فِى ٱلْأَرْضِ وَمَكْرَ ٱلسَّيِّئِ ۚ وَلَا يَحِيقُ ٱلْمَكْرُ ٱلسَّيِّئُ إِلَّا بِأَهْلِهِۦ ۚ فَهَلْ يَنظُرُونَ إِلَّا سُنَّتَ ٱلْأَوَّلِينَ ۚ فَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَبْدِيلًۭا ۖ وَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَحْوِيلًا ﴿٤٣﴾
[Due to] arrogance in the land and plotting of evil; but the evil plot does not encompass except its own people. Then do they await except the way of the former peoples? But you will never find in the way of Allah any change, and you will never find in the way of Allah any alteration.
أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ وَكَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةًۭ ۚ وَمَا كَانَ ٱللَّهُ لِيُعْجِزَهُۥ مِن شَىْءٍۢ فِى ٱلسَّمَـٰوَٰتِ وَلَا فِى ٱلْأَرْضِ ۚ إِنَّهُۥ كَانَ عَلِيمًۭا قَدِيرًۭا ﴿٤٤﴾
Have they not traveled through the land and observed how was the end of those before them? And they were greater than them in power. But Allah is not to be caused failure by anything in the heavens or on the earth. Indeed, He is ever Knowing and Competent.
وَلَوْ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِمَا كَسَبُوا۟ مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِن دَآبَّةٍۢ وَلَـٰكِن يُؤَخِّرُهُمْ إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى ۖ فَإِذَا جَآءَ أَجَلُهُمْ فَإِنَّ ٱللَّهَ كَانَ بِعِبَادِهِۦ بَصِيرًۢا ﴿٤٥﴾
And if Allah were to impose blame on the people for what they have earned, He would not leave upon the earth any creature. But He defers them for a specified term. And when their time comes, then indeed Allah has ever been, of His servants, Seeing.