Surah Az-Zumar (الزمر) is a Meccan surah of the Quran with 75 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 13 min readAnd when the evidence became apparent and the proofs shone bright, distinguishing between those who persisted in concealing the truth and those who repented and returned to being mindful, He said, initiating a new discourse that is a consequence of what has preceded, making them aware of His favor towards them in that He is not worshiped for any benefit or harm that is specific to Him, but rather for their own interests, beginning with the removal of evils: {If you are ungrateful}
He necessitated for Himself the honor and glorification of benevolence, and the fruit of His mercy and nearness is humility and submissiveness within oneself, as well as fear and surrender. This is because the least of benevolence is to say {اتقوا ربكم}, meaning, let there be a protection between you and the wrath of the One who has been benevolent to you, by ascending in the degrees of His obedience, freeing yourselves for Him as He created you for your own sake, not for His. This is so that your faith may be strengthened and your benevolence may be reinforced. This is clear evidence that faith can exist without righteousness. When He guided them with the name that refers to benevolence, saying, 'What is wrong with us if we do so?' He responded with a reason, saying: {للذين أحسنوا}, meaning, for you. However, He made the description that indicates the cause of their reward apparent, encouraging an increase in it. Since work is only beneficial in the realm of responsibility, He said: {في هذه} with the name of indication, adding to the specification {الدنيا}, meaning the lowly and impure world in which life is not purified except by the sanctification of worshiping the Creator and being characterized by His attributes. {حسنة} means great in this world, with victory and aid, despite the abundance of opposition, and in the Hereafter, with reward. It is also possible that the meaning of {أحسنوا} is to bring about benevolence, and it is known that this occurs in this world. Therefore, what follows it becomes the subject and predicate, but it becomes specific to the reward of this world. The first interpretation is more suitable. Since it may happen that a person is presented with something in this world that prevents him from being benevolent and carries him towards disobedience, God, glorified and exalted, urged migration to where
The lam [in the phrase] when accompanying the majrur, especially the pronoun, indicates the beloved of the pronoun, especially when mentioning the shades. He pointed to their proximity to them by establishing the jarr, saying: {from above them shades}. And when He suggested to them that comfort, He removed it by saying: {of fire}. This is because it is more severe than if He had made them understand the evil from the beginning. And since there is a type of comfort in the settlement - whatever it may be and in whatever state it may be - He clarified that they are suspended in the depths of turmoil, sometimes raised by the flames and sometimes lowered by their reflection on them as they return to them, so they have no settlement at all, just like the foam in the water over the fire, boiling with it, rising and falling, not settling at the bottom of the pot at all, as He said: {and from beneath them}. And since the existence of the shade taken from the shade from below is extremely strange, He repeated it and did not suffice with the first, and did not repeat the mention of fire to understand it from below, so He said: {shades}. And what indicates what I understood from the lack of settlement is what al-Bukhari narrated in his Sahih from Samurah bin Jundub, may Allah be pleased with him, who said: The Prophet, may Allah's peace and blessings be upon him, used to face us when he prayed and say: 'Who among you saw a vision tonight?' We would say: 'No.' He would say: 'But I saw...'
The earth, from the sky, water descends to the rock, then springs and streams are divided from it. Since the emergence of plants is delayed after the descent of rain, it is expressed by 'then', and it also contains a warning to magnify the matter in what follows, as it is the place of the witness, so He said: {then it comes out}, that is, by God, {with it}, that is, water, {as a plant}. Since the difference in cause with the unity of the effect is more wondrous in craftsmanship and more indicative of the Creator's power, He said: {of varying colors}, that is, in types, qualities, natures, tastes, and other aspects, despite the unity of the water that gathers from the depths of the earth after it has been fragmented and become dust. Since stopping after the power of observation indicates dominance and the pervasiveness of the matter, He said, indicating that exceeding the limit is not praiseworthy in anything, for it returns to deficiency, {then it withers}. He added to the magnification of this meaning to encourage contemplation by attributing it to the best of creation, may God's peace be upon him, so He said: {and you see it} - that is, it becomes a cause, due to its withering, which is the intensity of its growth after completion, marked by the sign of wilting - that you see it {turning yellow}, taking on dryness after that flowering, radiance, and freshness. Since the context is to demonstrate perfect power, He expressed it by making, attributing it to Him, unlike the verse of iron, where He expressed it by being, because the context there is that the world is non-existent, so He said: {then He makes it} - that is, broken, fragmented, and worn out. Since this wondrous model, which undoubtedly indicates to everyone who sees it that its creator is capable of repeating what He wills after destruction, just as He was capable of creation,
When their foolishness and extreme stupidity in hastening the punishment became apparent through mockery, a cause for weeping was mentioned for those who do not take heed from their situation. So, He said: {فأذاقهم الله} - that is, the One whose command is not to be rejected - {الخزي} - meaning the humiliation that arises from the great shame and punishment due to their rejection of the prophets by denying them. {في الحياة الدنيا} - that is, the immediate, worldly life. And since waiting for relief is a source of comfort, He said, teaching that their punishment is ongoing, intensifying to something even greater, and their denial of it only strengthens it: {ولعذاب الآخرة} - that is, the punishment in the Hereafter, to which they will transition through death and be resurrected into - {أكبر} - greater than the punishment that destroyed them in this world, and a greater humiliation. The verse is intertwined: mentioning the shame first as evidence of His intention, secondly, and the greater punishment secondly as evidence of the great punishment first. Its secret lies in the intensification of the matter against them by combining shame and punishment for what they did to His messengers, peace be upon them, unlike what comes in Surah Fussilat. For their swords are aimed at attacking the oneness of God, which, due to the abundance of its proofs, its distance from doubts, the greatness of those who possess it, and the ineffectiveness of their actions against it, is sufficient for the punishment of the disbeliever in it, absolutely. Since it is known that their actions will result in punishment, they should have stopped, but they do not stop, nor do they take heed. He said: {لو كانوا يعلمون} - that is, if they had knowledge of what they would come to know, they would have taken heed and believed, but they have no knowledge at all. Rather, they are like animals, indeed, they are more astray, for partial knowledge does not benefit them as it benefits other living creatures. For the sheep sees the wolf and flees from it, recognizing the enmity between them due to their inherent nature.
This is the recompense of the wrongdoers because they are not among the pious. Thus, the Almighty established this introduction as evidence for all the preceding introductions. When the Almighty mentioned those who wronged others by lying, He then mentioned their opposites, who will dispute with them before their Lord, and they are those who do good through truthfulness. So, He said: {And he who} refers to the group that {came with the truth}, i.e., the report that corresponds to reality, thus verifying the truth about Allah, and His description indicates His perfection. This suggests that coming with the truth is His norm, and He does not intentionally lie. {And testified to the truth} means with all truth, having heard and having evidence for it, and He is not an enemy to what He does not know; rather, He denies everything He has not heard. So, who is more just than Him, given that He verifies the truth about Allah and verifies the truth when it comes to Him and persists in it? Perhaps the pronoun is singular to indicate the rarity of those who possess this characteristic of truthfulness. This group consists of the messengers and their followers, which is why piety is restricted to them. Therefore, He said, indicating their greatness with the plural form, despite their small number: {Those} who are elevated in rank {are they} specifically {the pious} who have avoided wrongdoing. Consequently, there is no path for Hell to affect them, nor do they have any dwelling or refuge in it. Instead, Paradise is their dwelling; is there not a dwelling in Paradise for the pious? Thus, the verse is intertwined, first mentioning the abode.
Apparently, there is a reason for displeasure, and guidance for others, so their guidance becomes a reason for blessing. The statement reached its utmost goodness in {أليس الله}, meaning the One in whose hand is everything, {بعزيز}, meaning triumphant in what He wills in misleading a people who claim to be the utmost in perfection of intellects, because of what He guides others with. {ذي انتقام}, meaning He has this description, so whoever intends to displease Him, He empowers over him what He wills of what saddens and humiliates him, just as when He wills, He blinds him from the light of lights and misguides him.
Not upon anyone else from the people of this time, for you are, in our view, the pure one for us, above the people of the two villages and above all the people of the earth. Nothing has a share in you except us. {The Book} is the comprehensive book that encompasses all good, being of the utmost perfection, as indicated by 'the' {for the people} in general, because your message is general {with the truth}, accompanied by it. No creation can alter the meaning of its meanings from its intended purpose, nor can they divert a word from its path, alone. Rather, it is a miracle in its meanings - whether present or absent - its rhythms, words, names of its surahs and verses, and all its compositions. Thus, it is necessary to fulfill what is contained within it of promise and warning. And since it is a prerequisite of knowledge of that, the necessity of hastening to assent to it for the sake of winning both abodes, it is very good that Allah, the Exalted, said, as a consolation to him, peace be upon him, due to his great compassion for them and as a threat to them: {So whoever is guided} - that is, whoever obeys the Guide - {is guided only for [the benefit of] his own self}, meaning his guidance is for his own benefit, and he has no reward in it except for the reward of being the cause. {And whoever goes astray} - that is, whoever falls into misguidance by opposing the caller to natural instinct, then the caller to the message, with knowledge and intention, or due to neglect and carelessness. And since it may occur that the caller is absolved of blame after the clarification, and from the sin of the misguided one, and the context was for threatening the misguided, He added, for emphasis: {will only be misguided to their own loss}, meaning you have nothing to do with their misguidance, so do not exhaust yourself over them with regret. And since the context indicates that the estimation is: you are not a compeller over them to force them,
And since an agent in a matter is not suitable for agency unless he is capable of it in some way, and the preservation of their guidance and protection from misguidance can only be achieved by One who is always present, never absent, unaffected by sleep, and not subject to death, the agency of any created being in this regard is not valid. It is as if it were said: 'If you were entrusted with their affairs, they would be lost during your sleep and death.' This indicates, by conveying the intended meaning and adding benefits that can be understood through contemplation, the comparison of guidance to life and wakefulness, and misguidance to death and sleep. Just as only Allah is capable of causing death and sleep, similarly, only Allah is capable of guiding and misguiding. Whoever understands this subtle point understands the secret of Allah's power, and for whoever understands this secret, calamities become easy to bear, serving as a consolation for him, may Allah's peace be upon him. The statement is directed towards expressing the Greatest Name, as the situation requires it, and the bestowal of authority is ascribed to Allah, may He be exalted, because it is a declaration that no one else is suitable for agency in the first place. He said: {Allah}, the One who possesses all perfection, and to whom no deficiency can be attributed, {takes the souls} that die at the end of their term.
To Him, who has perfected and manifested it, is the return of the Hereafter {وإذا ذكر الذين}. They wept with joy, in their acceptance of the lower [world], and He said: {من دونه}, meaning the idols. He emphasized the excess of their ignorance in following falsehood and their persistence in it, without pause to consider the evidence or to listen to what is said, by saying: {إذا هم}, meaning their overflowing conscience on the surface of their appearance, {يستبشرون *}, meaning they are surprised by the pursuit of good and its occurrence and renewal, persisting in all of that, whether Allah is mentioned among them or not. Thus, the delight at that time is only in the resemblance, and delight and disgust are opposites, for disgust is the heart being filled with gloom and anger, so its effect appears, which is the contraction of the face, while delight is the heart being filled with joy until its effect appears, which is the expansion and cheerfulness of the face. Az-Zamakhshari said, 'The action in the first 'إذا' is the operator of suddenness, meaning they were surprised by delight at the time of this mention.' He expressed it first with a verb and then with a noun, to indicate their blame for absolute disgust, even if it were in the lowest of circumstances, and for the persistence of delight, as a repudiation of absolute disbelief. Then, the persistence on it opens the door to repentance. And when He negated the validity of agency for people in guidance and misguidance for other than Him, and indicated that with His dominion and kingdom, and informed of their intentional pursuit of falsehood, this necessitated turning to Him and turning away from other than Him, and focusing determination on Him, so He said
He explained this matter in relation to what is specific to Him, saying, affirming the exclusion of that by analogy to what they are accustomed to: {He is the One} namely, He alone {the Forgiving}, meaning the One who is capable of forgiving to the extent that He erases sins, both in reality and in their effects, so He neither punishes nor reproaches. {The Merciful}, meaning the One who is generous after forgiveness, and no one is capable of objecting to Him in any way, nor of directing any criticism towards Him.
Out of reverence for Him, it means, O how great is my sorrow due to the unveiling of what is within me, and my distance from it, such that I have no access to it to make up for what I have missed. This occurs when the circumstances of the matter become clear and its intense and terrible aspects become apparent. The reading of Abu Ja'far, 'hasratai' (my two regrets), in the plural form, between the substitute (al-'awwad), which is the letter Alif, and what it substitutes for, which is the letter Ya, and the resolution of the verb, indicates that what it leads to is more explicit in its attribution and more magnificent. It is more indicative of the intended meaning and greater. So, He said: {on what I have neglected}, meaning what I have wasted, and which has become disconnected from me, making it impossible for me to reconnect with it or make it whole again. Since the right of every individual is close to them, either in a physical or metaphorical sense, it is as if it is right next to them. The side (al-janb) is the pillar of the thing, but it can be neglected because it is turned away from what is apparent and visible. The neglect of it indicates that the one who neglects it is heedless of its owner, and this is an unforgivable matter. He said: {in the side}, and then shifted the discussion to the greatest name, to increase the emphasis on the severity, by saying: {of Allah}, meaning the right of the greatest King, which is not neglected and not taken lightly. Since the one who is afflicted, tormented, and oppressed exaggerates in their confession, hoping
And the calumny is followed by a wish that yields nothing but loss. So, he says: {أو تقول} - that is, the soul that has transgressed - {حين ترى العذاب} - that is, the punishment that has befallen it, either out of mercy or wrath: {لو أن} - oh, would that {لي كرة} - I had a return to the abode of deeds, so that I might be able to take advantage of it {فأكون} - and thus, due to my return to it, I would be {من المحسنين} - among those who act with kindness, which the Quran has called for. This grammatical analysis - which is its connection to the response - is more in line with the rest of the verses that follow the same pattern. And since the Almighty has warned of the evil states and terrible horrors that the one being taken will experience, and the meaning of what came before of his lies and wishes was that no clarification came to him, nor did he have an opportunity to act, the Almighty says, refuting him: {بلى} - indeed, both matters were available to you {قد جاءتك} - and the speech is directed to the one being addressed, with the pronoun stripped of its majestic appearance, due to what came before of the reasons for recalling it, informing of the end of the wrath after turning to remind the soul being addressed, which has acted in disobedience like the strong and powerful ones, with lies and arrogance, despite having the apparent ability to ponder the signs, clarify the indications, and follow the paths of guidance. After indicating its weakness in bearing the punishment and the prevalence of its deficiencies, He says: {آياتي} - My signs, which are great in their explanation, and there is no explanation like them, at a time when you were able to act with your soul, tongue, and limbs.
On the Day of Resurrection, Allah will place the heavens on one finger, the earths on one finger, the water and the soil on one finger, and the creatures on one finger. Then He will separate them and say, 'I am the King.' The Prophet, may Allah's peace and blessings be upon him, was seen laughing until his molars appeared, in amazement and confirmation of his words. Then the Prophet, may Allah's peace and blessings be upon him, recited {And they did not appraise Allah with true appraisal} - up to - {They associate} [{Al-An'am: 91}]. The two Shaykhs narrated from Ibn 'Umar, may Allah be pleased with them, that the Messenger of Allah, may Allah's peace and blessings be upon him, said: 'Allah will fold the heavens on the Day of Resurrection, then take them in His right hand, and say: I am the King. Where are the tyrants? Where are the proud ones?' Then He will fold the earths, then take them in His left hand, and say: 'I am the King. Where are the tyrants? Where are the proud ones?' Also, Al-Bukhari narrated from Abu Hurayrah, may Allah be pleased with him, that the Prophet, may Allah's peace and blessings be upon him, said: 'Allah will grasp the earth on the Day of Resurrection, and fold the heaven with His right hand, then say: I am the King. Where are the kings of the earth?'
Which second blast is this, and it is the fourth from the mortal blast. It indicates the swiftness of its effect suddenly in His saying: {faiTha hum qiyam} meaning they are all standing, {yanThuroon} meaning they are directing their gaze or waiting for what comes after that from signs of greatness. These two blasts are the ones intended in the hadith about the dispute between the Jew and the Muslim who slapped his face, and at the end of it: 'The people will be struck unconscious on the Day of Resurrection, and I will be the first to wake up. And I saw Moses leaning against the Throne, but I do not know whether he woke up before me or was exempted from the unconsciousness of the Tur.' - This was narrated by al-Bukhari in the section on disputes in two places, and in the section on the Prophets in two places, and in the section on softening the heart and the oneness of God, and by Muslim in the section on virtues, and by Abu Dawud in the section on the Sunnah, and by an-Nasai in the section on interpretation and characteristics. And with a detailed account of its narrations and a collection of its wordings, it is known that what I mentioned is the intended meaning. Al-Bukhari and Muslim narrated in the section on the Prophets from Abu Hurairah, may God be pleased with him, who said: 'While a Jew was displaying his merchandise to him - and al-Bukhari said: his merchandise - he gave him something he disliked or did not accept, and said: No, by the one who chose Moses over humanity! A man from the Ansar heard him and slapped - and al-Bukhari said: got up and slapped his face,
Some of them are following others - as stated by Abu Ubaid - in categorized groups, each individual with those who match them in approach and faction. This is derived from 'zumar', which refers to a sound with confusion, similar to the known 'zumar' because that sound is a necessary result of gathering. And since the closure of the intended door to those seeking it indicates its insignificance, it signifies that their matter is such, as He says, mentioning the end of the market: {حتى إذ جاءوها}, meaning in a state of humility and insignificance. And He responds to 'if' by saying: {فتحت أبوابها}, meaning it was opened, just as is done with prison doors for those who have committed crimes after they have completed their term, in order to release what was confined by its closure - the heat that they will encounter, whose sparks will affect them in a state that is a consequence of the encounter they chose in the world, having rejected what contradicts their desires from good speech. And since the afflicted may hope for mercy, and if they find someone to mourn them, their mourning would be more severe for them than their current state, He says: {وقال لهم خزنتها}, reproaching and censuring them: {ألم يأتكم رسل}. And since presenting the proof through similar examples is stronger, He describes the messengers by saying: {منكم}, meaning it would be easier for you to refer to them. And since following up with reminders has a greater impact on the soul, He describes another attribute, indicating the recitation that is most relevant to the purpose of the surah, which is worship, due to the souls' deficiencies that require following reminders: {يتلون}, meaning they recite {عليكم آيات}. And since the command to do good is lighter on the soul
First, He brought them into existence from non-existence, and second, He established them with the providence He had ordained for them. Third, He returned them after their annihilation, with the most perfect decree and measure. Fourth, He made them remain, not for any good, for He has fulfilled His promise as He revealed in His Book, and He has been truthful in His threat to His enemies as He stated in His Book. Thus, it is confirmed that it is His revelation, for the affair has been sealed with the affirmation of perfection, with the name of praise, upon the entrance to the Gardens and the Fires, just as He began with it at the beginning of creation, in the first bestowal of blessings. Therefore, He has encompassed perfection in every state, as His Book has stated. The end of the Book corresponds to its beginning, in that the Book is His revelation, conforming to reality when its interpretation comes, and that the Book, which carries the piety that leads to Paradise, was revealed for the first preservation. Whoever follows it will have a means for the second preservation. This latter is the same as the beginning of Surah Ghafir. Glory be to the One who revealed it as a miracle, with a system that is mighty, the first of everything, and its seal. May Allah bless our master Muhammad, his family, his companions, and all his household, the good and the pure.
Read the full surah text
تَنزِيلُ ٱلْكِتَـٰبِ مِنَ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ ﴿١﴾
The revelation of the Qur'an is from Allah, the Exalted in Might, the Wise.
إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ فَٱعْبُدِ ٱللَّهَ مُخْلِصًۭا لَّهُ ٱلدِّينَ ﴿٢﴾
Indeed, We have sent down to you the Book, [O Muhammad], in truth. So worship Allah, [being] sincere to Him in religion.
أَلَا لِلَّهِ ٱلدِّينُ ٱلْخَالِصُ ۚ وَٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلْفَىٰٓ إِنَّ ٱللَّهَ يَحْكُمُ بَيْنَهُمْ فِى مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى مَنْ هُوَ كَـٰذِبٌۭ كَفَّارٌۭ ﴿٣﴾
Unquestionably, for Allah is the pure religion. And those who take protectors besides Him [say], "We only worship them that they may bring us nearer to Allah in position." Indeed, Allah will judge between them concerning that over which they differ. Indeed, Allah does not guide he who is a liar and [confirmed] disbeliever.
لَّوْ أَرَادَ ٱللَّهُ أَن يَتَّخِذَ وَلَدًۭا لَّٱصْطَفَىٰ مِمَّا يَخْلُقُ مَا يَشَآءُ ۚ سُبْحَـٰنَهُۥ ۖ هُوَ ٱللَّهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ ﴿٤﴾
If Allah had intended to take a son, He could have chosen from what He creates whatever He willed. Exalted is He; He is Allah, the One, the Prevailing.
خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۖ يُكَوِّرُ ٱلَّيْلَ عَلَى ٱلنَّهَارِ وَيُكَوِّرُ ٱلنَّهَارَ عَلَى ٱلَّيْلِ ۖ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ ۖ كُلٌّۭ يَجْرِى لِأَجَلٍۢ مُّسَمًّى ۗ أَلَا هُوَ ٱلْعَزِيزُ ٱلْغَفَّـٰرُ ﴿٥﴾
He created the heavens and earth in truth. He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running [its course] for a specified term. Unquestionably, He is the Exalted in Might, the Perpetual Forgiver.
خَلَقَكُم مِّن نَّفْسٍۢ وَٰحِدَةٍۢ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنزَلَ لَكُم مِّنَ ٱلْأَنْعَـٰمِ ثَمَـٰنِيَةَ أَزْوَٰجٍۢ ۚ يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَـٰتِكُمْ خَلْقًۭا مِّنۢ بَعْدِ خَلْقٍۢ فِى ظُلُمَـٰتٍۢ ثَلَـٰثٍۢ ۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ لَهُ ٱلْمُلْكُ ۖ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُصْرَفُونَ ﴿٦﴾
He created you from one soul. Then He made from it its mate, and He produced for you from the grazing livestock eight mates. He creates you in the wombs of your mothers, creation after creation, within three darknesses. That is Allah, your Lord; to Him belongs dominion. There is no deity except Him, so how are you averted?
إِن تَكْفُرُوا۟ فَإِنَّ ٱللَّهَ غَنِىٌّ عَنكُمْ ۖ وَلَا يَرْضَىٰ لِعِبَادِهِ ٱلْكُفْرَ ۖ وَإِن تَشْكُرُوا۟ يَرْضَهُ لَكُمْ ۗ وَلَا تَزِرُ وَازِرَةٌۭ وِزْرَ أُخْرَىٰ ۗ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ۚ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ ﴿٧﴾
If you disbelieve - indeed, Allah is Free from need of you. And He does not approve for His servants disbelief. And if you are grateful, He approves it for you; and no bearer of burdens will bear the burden of another. Then to your Lord is your return, and He will inform you about what you used to do. Indeed, He is Knowing of that within the breasts.
۞ وَإِذَا مَسَّ ٱلْإِنسَـٰنَ ضُرٌّۭ دَعَا رَبَّهُۥ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُۥ نِعْمَةًۭ مِّنْهُ نَسِىَ مَا كَانَ يَدْعُوٓا۟ إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَادًۭا لِّيُضِلَّ عَن سَبِيلِهِۦ ۚ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا ۖ إِنَّكَ مِنْ أَصْحَـٰبِ ٱلنَّارِ ﴿٨﴾
And when adversity touches man, he calls upon his Lord, turning to Him [alone]; then when He bestows on him a favor from Himself, he forgets Him whom he called upon before, and he attributes to Allah equals to mislead [people] from His way. Say, "Enjoy your disbelief for a little; indeed, you are of the companions of the Fire."
أَمَّنْ هُوَ قَـٰنِتٌ ءَانَآءَ ٱلَّيْلِ سَاجِدًۭا وَقَآئِمًۭا يَحْذَرُ ٱلْـَٔاخِرَةَ وَيَرْجُوا۟ رَحْمَةَ رَبِّهِۦ ۗ قُلْ هَلْ يَسْتَوِى ٱلَّذِينَ يَعْلَمُونَ وَٱلَّذِينَ لَا يَعْلَمُونَ ۗ إِنَّمَا يَتَذَكَّرُ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ ﴿٩﴾
Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, "Are those who know equal to those who do not know?" Only they will remember [who are] people of understanding.
قُلْ يَـٰعِبَادِ ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ رَبَّكُمْ ۚ لِلَّذِينَ أَحْسَنُوا۟ فِى هَـٰذِهِ ٱلدُّنْيَا حَسَنَةٌۭ ۗ وَأَرْضُ ٱللَّهِ وَٰسِعَةٌ ۗ إِنَّمَا يُوَفَّى ٱلصَّـٰبِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍۢ ﴿١٠﴾
Say, "O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account."
قُلْ إِنِّىٓ أُمِرْتُ أَنْ أَعْبُدَ ٱللَّهَ مُخْلِصًۭا لَّهُ ٱلدِّينَ ﴿١١﴾
Say, [O Muhammad], "Indeed, I have been commanded to worship Allah, [being] sincere to Him in religion.
وَأُمِرْتُ لِأَنْ أَكُونَ أَوَّلَ ٱلْمُسْلِمِينَ ﴿١٢﴾
And I have been commanded to be the first [among you] of the Muslims."
قُلْ إِنِّىٓ أَخَافُ إِنْ عَصَيْتُ رَبِّى عَذَابَ يَوْمٍ عَظِيمٍۢ ﴿١٣﴾
Say, "Indeed I fear, if I should disobey my Lord, the punishment of a tremendous Day."
قُلِ ٱللَّهَ أَعْبُدُ مُخْلِصًۭا لَّهُۥ دِينِى ﴿١٤﴾
Say, "Allah [alone] do I worship, sincere to Him in my religion,
فَٱعْبُدُوا۟ مَا شِئْتُم مِّن دُونِهِۦ ۗ قُلْ إِنَّ ٱلْخَـٰسِرِينَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ ٱلْقِيَـٰمَةِ ۗ أَلَا ذَٰلِكَ هُوَ ٱلْخُسْرَانُ ٱلْمُبِينُ ﴿١٥﴾
So worship what you will besides Him." Say, "Indeed, the losers are the ones who will lose themselves and their families on the Day of Resurrection. Unquestionably, that is the manifest loss."
لَهُم مِّن فَوْقِهِمْ ظُلَلٌۭ مِّنَ ٱلنَّارِ وَمِن تَحْتِهِمْ ظُلَلٌۭ ۚ ذَٰلِكَ يُخَوِّفُ ٱللَّهُ بِهِۦ عِبَادَهُۥ ۚ يَـٰعِبَادِ فَٱتَّقُونِ ﴿١٦﴾
They will have canopies of fire above them and below them, canopies. By that Allah threatens His servants. O My servants, then fear Me.
وَٱلَّذِينَ ٱجْتَنَبُوا۟ ٱلطَّـٰغُوتَ أَن يَعْبُدُوهَا وَأَنَابُوٓا۟ إِلَى ٱللَّهِ لَهُمُ ٱلْبُشْرَىٰ ۚ فَبَشِّرْ عِبَادِ ﴿١٧﴾
But those who have avoided Taghut, lest they worship it, and turned back to Allah - for them are good tidings. So give good tidings to My servants
ٱلَّذِينَ يَسْتَمِعُونَ ٱلْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُۥٓ ۚ أُو۟لَـٰٓئِكَ ٱلَّذِينَ هَدَىٰهُمُ ٱللَّهُ ۖ وَأُو۟لَـٰٓئِكَ هُمْ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ ﴿١٨﴾
Who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding.
أَفَمَنْ حَقَّ عَلَيْهِ كَلِمَةُ ٱلْعَذَابِ أَفَأَنتَ تُنقِذُ مَن فِى ٱلنَّارِ ﴿١٩﴾
Then, is one who has deserved the decree of punishment [to be guided]? Then, can you save one who is in the Fire?
لَـٰكِنِ ٱلَّذِينَ ٱتَّقَوْا۟ رَبَّهُمْ لَهُمْ غُرَفٌۭ مِّن فَوْقِهَا غُرَفٌۭ مَّبْنِيَّةٌۭ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۖ وَعْدَ ٱللَّهِ ۖ لَا يُخْلِفُ ٱللَّهُ ٱلْمِيعَادَ ﴿٢٠﴾
But those who have feared their Lord - for them are chambers, above them chambers built high, beneath which rivers flow. [This is] the promise of Allah. Allah does not fail in [His] promise.
أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَسَلَكَهُۥ يَنَـٰبِيعَ فِى ٱلْأَرْضِ ثُمَّ يُخْرِجُ بِهِۦ زَرْعًۭا مُّخْتَلِفًا أَلْوَٰنُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصْفَرًّۭا ثُمَّ يَجْعَلُهُۥ حُطَـٰمًا ۚ إِنَّ فِى ذَٰلِكَ لَذِكْرَىٰ لِأُو۟لِى ٱلْأَلْبَـٰبِ ﴿٢١﴾
Do you not see that Allah sends down rain from the sky and makes it flow as springs [and rivers] in the earth; then He produces thereby crops of varying colors; then they dry and you see them turned yellow; then He makes them [scattered] debris. Indeed in that is a reminder for those of understanding.
أَفَمَن شَرَحَ ٱللَّهُ صَدْرَهُۥ لِلْإِسْلَـٰمِ فَهُوَ عَلَىٰ نُورٍۢ مِّن رَّبِّهِۦ ۚ فَوَيْلٌۭ لِّلْقَـٰسِيَةِ قُلُوبُهُم مِّن ذِكْرِ ٱللَّهِ ۚ أُو۟لَـٰٓئِكَ فِى ضَلَـٰلٍۢ مُّبِينٍ ﴿٢٢﴾
So is one whose breast Allah has expanded to [accept] Islam and he is upon a light from his Lord [like one whose heart rejects it]? Then woe to those whose hearts are hardened against the remembrance of Allah. Those are in manifest error.
ٱللَّهُ نَزَّلَ أَحْسَنَ ٱلْحَدِيثِ كِتَـٰبًۭا مُّتَشَـٰبِهًۭا مَّثَانِىَ تَقْشَعِرُّ مِنْهُ جُلُودُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ ٱللَّهِ ۚ ذَٰلِكَ هُدَى ٱللَّهِ يَهْدِى بِهِۦ مَن يَشَآءُ ۚ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ ﴿٢٣﴾
Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah. That is the guidance of Allah by which He guides whom He wills. And one whom Allah leaves astray - for him there is no guide.
أَفَمَن يَتَّقِى بِوَجْهِهِۦ سُوٓءَ ٱلْعَذَابِ يَوْمَ ٱلْقِيَـٰمَةِ ۚ وَقِيلَ لِلظَّـٰلِمِينَ ذُوقُوا۟ مَا كُنتُمْ تَكْسِبُونَ ﴿٢٤﴾
Then is he who will shield with his face the worst of the punishment on the Day of Resurrection [like one secure from it]? And it will be said to the wrongdoers, "Taste what you used to earn."
كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ فَأَتَىٰهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ ﴿٢٥﴾
Those before them denied, and punishment came upon them from where they did not perceive.
فَأَذَاقَهُمُ ٱللَّهُ ٱلْخِزْىَ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَعَذَابُ ٱلْـَٔاخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ ﴿٢٦﴾
So Allah made them taste disgrace in worldly life. But the punishment of the Hereafter is greater, if they only knew.
وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَـٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍۢ لَّعَلَّهُمْ يَتَذَكَّرُونَ ﴿٢٧﴾
And We have certainly presented for the people in this Qur'an from every [kind of] example - that they might remember.
قُرْءَانًا عَرَبِيًّا غَيْرَ ذِى عِوَجٍۢ لَّعَلَّهُمْ يَتَّقُونَ ﴿٢٨﴾
[It is] an Arabic Qur'an, without any deviance that they might become righteous.
ضَرَبَ ٱللَّهُ مَثَلًۭا رَّجُلًۭا فِيهِ شُرَكَآءُ مُتَشَـٰكِسُونَ وَرَجُلًۭا سَلَمًۭا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ﴿٢٩﴾
Allah presents an example: a slave owned by quarreling partners and another belonging exclusively to one man - are they equal in comparison? Praise be to Allah! But most of them do not know.
إِنَّكَ مَيِّتٌۭ وَإِنَّهُم مَّيِّتُونَ ﴿٣٠﴾
Indeed, you are to die, and indeed, they are to die.
ثُمَّ إِنَّكُمْ يَوْمَ ٱلْقِيَـٰمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴿٣١﴾
Then indeed you, on the Day of Resurrection, before your Lord, will dispute.
۞ فَمَنْ أَظْلَمُ مِمَّن كَذَبَ عَلَى ٱللَّهِ وَكَذَّبَ بِٱلصِّدْقِ إِذْ جَآءَهُۥٓ ۚ أَلَيْسَ فِى جَهَنَّمَ مَثْوًۭى لِّلْكَـٰفِرِينَ ﴿٣٢﴾
So who is more unjust than one who lies about Allah and denies the truth when it has come to him? Is there not in Hell a residence for the disbelievers?
وَٱلَّذِى جَآءَ بِٱلصِّدْقِ وَصَدَّقَ بِهِۦٓ ۙ أُو۟لَـٰٓئِكَ هُمُ ٱلْمُتَّقُونَ ﴿٣٣﴾
And the one who has brought the truth and [they who] believed in it - those are the righteous.
لَهُم مَّا يَشَآءُونَ عِندَ رَبِّهِمْ ۚ ذَٰلِكَ جَزَآءُ ٱلْمُحْسِنِينَ ﴿٣٤﴾
They will have whatever they desire with their Lord. That is the reward of the doers of good -
لِيُكَفِّرَ ٱللَّهُ عَنْهُمْ أَسْوَأَ ٱلَّذِى عَمِلُوا۟ وَيَجْزِيَهُمْ أَجْرَهُم بِأَحْسَنِ ٱلَّذِى كَانُوا۟ يَعْمَلُونَ ﴿٣٥﴾
That Allah may remove from them the worst of what they did and reward them their due for the best of what they used to do.
أَلَيْسَ ٱللَّهُ بِكَافٍ عَبْدَهُۥ ۖ وَيُخَوِّفُونَكَ بِٱلَّذِينَ مِن دُونِهِۦ ۚ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍۢ ﴿٣٦﴾
Is not Allah sufficient for His Servant [Prophet Muhammad]? And [yet], they threaten you with those [they worship] other than Him. And whoever Allah leaves astray - for him there is no guide.
وَمَن يَهْدِ ٱللَّهُ فَمَا لَهُۥ مِن مُّضِلٍّ ۗ أَلَيْسَ ٱللَّهُ بِعَزِيزٍۢ ذِى ٱنتِقَامٍۢ ﴿٣٧﴾
And whoever Allah guides - for him there is no misleader. Is not Allah Exalted in Might and Owner of Retribution?
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ لَيَقُولُنَّ ٱللَّهُ ۚ قُلْ أَفَرَءَيْتُم مَّا تَدْعُونَ مِن دُونِ ٱللَّهِ إِنْ أَرَادَنِىَ ٱللَّهُ بِضُرٍّ هَلْ هُنَّ كَـٰشِفَـٰتُ ضُرِّهِۦٓ أَوْ أَرَادَنِى بِرَحْمَةٍ هَلْ هُنَّ مُمْسِكَـٰتُ رَحْمَتِهِۦ ۚ قُلْ حَسْبِىَ ٱللَّهُ ۖ عَلَيْهِ يَتَوَكَّلُ ٱلْمُتَوَكِّلُونَ ﴿٣٨﴾
And if you asked them, "Who created the heavens and the earth?" they would surely say, "Allah." Say, "Then have you considered what you invoke besides Allah? If Allah intended me harm, are they removers of His harm; or if He intended me mercy, are they withholders of His mercy?" Say, "Sufficient for me is Allah; upon Him [alone] rely the [wise] reliers."
قُلْ يَـٰقَوْمِ ٱعْمَلُوا۟ عَلَىٰ مَكَانَتِكُمْ إِنِّى عَـٰمِلٌۭ ۖ فَسَوْفَ تَعْلَمُونَ ﴿٣٩﴾
Say, "O my people, work according to your position, [for] indeed, I am working; and you are going to know
مَن يَأْتِيهِ عَذَابٌۭ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌۭ مُّقِيمٌ ﴿٤٠﴾
To whom will come a torment disgracing him and on whom will descend an enduring punishment."
إِنَّآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَـٰبَ لِلنَّاسِ بِٱلْحَقِّ ۖ فَمَنِ ٱهْتَدَىٰ فَلِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَآ أَنتَ عَلَيْهِم بِوَكِيلٍ ﴿٤١﴾
Indeed, We sent down to you the Book for the people in truth. So whoever is guided - it is for [the benefit of] his soul; and whoever goes astray only goes astray to its detriment. And you are not a manager over them.
ٱللَّهُ يَتَوَفَّى ٱلْأَنفُسَ حِينَ مَوْتِهَا وَٱلَّتِى لَمْ تَمُتْ فِى مَنَامِهَا ۖ فَيُمْسِكُ ٱلَّتِى قَضَىٰ عَلَيْهَا ٱلْمَوْتَ وَيُرْسِلُ ٱلْأُخْرَىٰٓ إِلَىٰٓ أَجَلٍۢ مُّسَمًّى ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يَتَفَكَّرُونَ ﴿٤٢﴾
Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term. Indeed in that are signs for a people who give thought.
أَمِ ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ شُفَعَآءَ ۚ قُلْ أَوَلَوْ كَانُوا۟ لَا يَمْلِكُونَ شَيْـًۭٔا وَلَا يَعْقِلُونَ ﴿٤٣﴾
Or have they taken other than Allah as intercessors? Say, "Even though they do not possess [power over] anything, nor do they reason?"
قُل لِّلَّهِ ٱلشَّفَـٰعَةُ جَمِيعًۭا ۖ لَّهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ ثُمَّ إِلَيْهِ تُرْجَعُونَ ﴿٤٤﴾
Say, "To Allah belongs [the right to allow] intercession entirely. To Him belongs the dominion of the heavens and the earth. Then to Him you will be returned."
وَإِذَا ذُكِرَ ٱللَّهُ وَحْدَهُ ٱشْمَأَزَّتْ قُلُوبُ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ ۖ وَإِذَا ذُكِرَ ٱلَّذِينَ مِن دُونِهِۦٓ إِذَا هُمْ يَسْتَبْشِرُونَ ﴿٤٥﴾
And when Allah is mentioned alone, the hearts of those who do not believe in the Hereafter shrink with aversion, but when those [worshipped] other than Him are mentioned, immediately they rejoice.
قُلِ ٱللَّهُمَّ فَاطِرَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ عَـٰلِمَ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ أَنتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِى مَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ ﴿٤٦﴾
Say, "O Allah, Creator of the heavens and the earth, Knower of the unseen and the witnessed, You will judge between your servants concerning that over which they used to differ."
وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُوا۟ مَا فِى ٱلْأَرْضِ جَمِيعًۭا وَمِثْلَهُۥ مَعَهُۥ لَٱفْتَدَوْا۟ بِهِۦ مِن سُوٓءِ ٱلْعَذَابِ يَوْمَ ٱلْقِيَـٰمَةِ ۚ وَبَدَا لَهُم مِّنَ ٱللَّهِ مَا لَمْ يَكُونُوا۟ يَحْتَسِبُونَ ﴿٤٧﴾
And if those who did wrong had all that is in the earth entirely and the like of it with it, they would [attempt to] ransom themselves thereby from the worst of the punishment on the Day of Resurrection. And there will appear to them from Allah that which they had not taken into account.
وَبَدَا لَهُمْ سَيِّـَٔاتُ مَا كَسَبُوا۟ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ ﴿٤٨﴾
And there will appear to them the evils they had earned, and they will be enveloped by what they used to ridicule.
فَإِذَا مَسَّ ٱلْإِنسَـٰنَ ضُرٌّۭ دَعَانَا ثُمَّ إِذَا خَوَّلْنَـٰهُ نِعْمَةًۭ مِّنَّا قَالَ إِنَّمَآ أُوتِيتُهُۥ عَلَىٰ عِلْمٍۭ ۚ بَلْ هِىَ فِتْنَةٌۭ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ ﴿٤٩﴾
And when adversity touches man, he calls upon Us; then when We bestow on him a favor from Us, he says, "I have only been given it because of [my] knowledge." Rather, it is a trial, but most of them do not know.
قَدْ قَالَهَا ٱلَّذِينَ مِن قَبْلِهِمْ فَمَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يَكْسِبُونَ ﴿٥٠﴾
Those before them had already said it, but they were not availed by what they used to earn.
فَأَصَابَهُمْ سَيِّـَٔاتُ مَا كَسَبُوا۟ ۚ وَٱلَّذِينَ ظَلَمُوا۟ مِنْ هَـٰٓؤُلَآءِ سَيُصِيبُهُمْ سَيِّـَٔاتُ مَا كَسَبُوا۟ وَمَا هُم بِمُعْجِزِينَ ﴿٥١﴾
And the evil consequences of what they earned struck them. And those who have wronged of these [people] will be afflicted by the evil consequences of what they earned; and they will not cause failure.
أَوَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يُؤْمِنُونَ ﴿٥٢﴾
Do they not know that Allah extends provision for whom He wills and restricts [it]? Indeed in that are signs for a people who believe.
۞ قُلْ يَـٰعِبَادِىَ ٱلَّذِينَ أَسْرَفُوا۟ عَلَىٰٓ أَنفُسِهِمْ لَا تَقْنَطُوا۟ مِن رَّحْمَةِ ٱللَّهِ ۚ إِنَّ ٱللَّهَ يَغْفِرُ ٱلذُّنُوبَ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ ﴿٥٣﴾
Say, "O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful."
وَأَنِيبُوٓا۟ إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا۟ لَهُۥ مِن قَبْلِ أَن يَأْتِيَكُمُ ٱلْعَذَابُ ثُمَّ لَا تُنصَرُونَ ﴿٥٤﴾
And return [in repentance] to your Lord and submit to Him before the punishment comes upon you; then you will not be helped.
وَٱتَّبِعُوٓا۟ أَحْسَنَ مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُم مِّن قَبْلِ أَن يَأْتِيَكُمُ ٱلْعَذَابُ بَغْتَةًۭ وَأَنتُمْ لَا تَشْعُرُونَ ﴿٥٥﴾
And follow the best of what was revealed to you from your Lord before the punishment comes upon you suddenly while you do not perceive,
أَن تَقُولَ نَفْسٌۭ يَـٰحَسْرَتَىٰ عَلَىٰ مَا فَرَّطتُ فِى جَنۢبِ ٱللَّهِ وَإِن كُنتُ لَمِنَ ٱلسَّـٰخِرِينَ ﴿٥٦﴾
Lest a soul should say, "Oh [how great is] my regret over what I neglected in regard to Allah and that I was among the mockers."
أَوْ تَقُولَ لَوْ أَنَّ ٱللَّهَ هَدَىٰنِى لَكُنتُ مِنَ ٱلْمُتَّقِينَ ﴿٥٧﴾
Or [lest] it say, "If only Allah had guided me, I would have been among the righteous."
أَوْ تَقُولَ حِينَ تَرَى ٱلْعَذَابَ لَوْ أَنَّ لِى كَرَّةًۭ فَأَكُونَ مِنَ ٱلْمُحْسِنِينَ ﴿٥٨﴾
Or [lest] it say when it sees the punishment, "If only I had another turn so I could be among the doers of good."
بَلَىٰ قَدْ جَآءَتْكَ ءَايَـٰتِى فَكَذَّبْتَ بِهَا وَٱسْتَكْبَرْتَ وَكُنتَ مِنَ ٱلْكَـٰفِرِينَ ﴿٥٩﴾
But yes, there had come to you My verses, but you denied them and were arrogant, and you were among the disbelievers.
وَيَوْمَ ٱلْقِيَـٰمَةِ تَرَى ٱلَّذِينَ كَذَبُوا۟ عَلَى ٱللَّهِ وُجُوهُهُم مُّسْوَدَّةٌ ۚ أَلَيْسَ فِى جَهَنَّمَ مَثْوًۭى لِّلْمُتَكَبِّرِينَ ﴿٦٠﴾
And on the Day of Resurrection you will see those who lied about Allah [with] their faces blackened. Is there not in Hell a residence for the arrogant?
وَيُنَجِّى ٱللَّهُ ٱلَّذِينَ ٱتَّقَوْا۟ بِمَفَازَتِهِمْ لَا يَمَسُّهُمُ ٱلسُّوٓءُ وَلَا هُمْ يَحْزَنُونَ ﴿٦١﴾
And Allah will save those who feared Him by their attainment; no evil will touch them, nor will they grieve.
ٱللَّهُ خَـٰلِقُ كُلِّ شَىْءٍۢ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ وَكِيلٌۭ ﴿٦٢﴾
Allah is the Creator of all things, and He is, over all things, Disposer of affairs.
لَّهُۥ مَقَالِيدُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱلَّذِينَ كَفَرُوا۟ بِـَٔايَـٰتِ ٱللَّهِ أُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ ﴿٦٣﴾
To Him belong the keys of the heavens and the earth. And they who disbelieve in the verses of Allah - it is those who are the losers.
قُلْ أَفَغَيْرَ ٱللَّهِ تَأْمُرُوٓنِّىٓ أَعْبُدُ أَيُّهَا ٱلْجَـٰهِلُونَ ﴿٦٤﴾
Say, [O Muhammad], "Is it other than Allah that you order me to worship, O ignorant ones?"
وَلَقَدْ أُوحِىَ إِلَيْكَ وَإِلَى ٱلَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ ٱلْخَـٰسِرِينَ ﴿٦٥﴾
And it was already revealed to you and to those before you that if you should associate [anything] with Allah, your work would surely become worthless, and you would surely be among the losers."
بَلِ ٱللَّهَ فَٱعْبُدْ وَكُن مِّنَ ٱلشَّـٰكِرِينَ ﴿٦٦﴾
Rather, worship [only] Allah and be among the grateful.
وَمَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦ وَٱلْأَرْضُ جَمِيعًۭا قَبْضَتُهُۥ يَوْمَ ٱلْقِيَـٰمَةِ وَٱلسَّمَـٰوَٰتُ مَطْوِيَّـٰتٌۢ بِيَمِينِهِۦ ۚ سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يُشْرِكُونَ ﴿٦٧﴾
They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him.
وَنُفِخَ فِى ٱلصُّورِ فَصَعِقَ مَن فِى ٱلسَّمَـٰوَٰتِ وَمَن فِى ٱلْأَرْضِ إِلَّا مَن شَآءَ ٱللَّهُ ۖ ثُمَّ نُفِخَ فِيهِ أُخْرَىٰ فَإِذَا هُمْ قِيَامٌۭ يَنظُرُونَ ﴿٦٨﴾
And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall dead except whom Allah wills. Then it will be blown again, and at once they will be standing, looking on.
وَأَشْرَقَتِ ٱلْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ ٱلْكِتَـٰبُ وَجِا۟ىٓءَ بِٱلنَّبِيِّـۧنَ وَٱلشُّهَدَآءِ وَقُضِىَ بَيْنَهُم بِٱلْحَقِّ وَهُمْ لَا يُظْلَمُونَ ﴿٦٩﴾
And the earth will shine with the light of its Lord, and the record [of deeds] will be placed, and the prophets and the witnesses will be brought, and it will be judged between them in truth, and they will not be wronged.
وَوُفِّيَتْ كُلُّ نَفْسٍۢ مَّا عَمِلَتْ وَهُوَ أَعْلَمُ بِمَا يَفْعَلُونَ ﴿٧٠﴾
And every soul will be fully compensated [for] what it did; and He is most knowing of what they do.
وَسِيقَ ٱلَّذِينَ كَفَرُوٓا۟ إِلَىٰ جَهَنَّمَ زُمَرًا ۖ حَتَّىٰٓ إِذَا جَآءُوهَا فُتِحَتْ أَبْوَٰبُهَا وَقَالَ لَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ رُسُلٌۭ مِّنكُمْ يَتْلُونَ عَلَيْكُمْ ءَايَـٰتِ رَبِّكُمْ وَيُنذِرُونَكُمْ لِقَآءَ يَوْمِكُمْ هَـٰذَا ۚ قَالُوا۟ بَلَىٰ وَلَـٰكِنْ حَقَّتْ كَلِمَةُ ٱلْعَذَابِ عَلَى ٱلْكَـٰفِرِينَ ﴿٧١﴾
And those who disbelieved will be driven to Hell in groups until, when they reach it, its gates are opened and its keepers will say, "Did there not come to you messengers from yourselves, reciting to you the verses of your Lord and warning you of the meeting of this Day of yours?" They will say, "Yes, but the word of punishment has come into effect upon the disbelievers.
قِيلَ ٱدْخُلُوٓا۟ أَبْوَٰبَ جَهَنَّمَ خَـٰلِدِينَ فِيهَا ۖ فَبِئْسَ مَثْوَى ٱلْمُتَكَبِّرِينَ ﴿٧٢﴾
[To them] it will be said, "Enter the gates of Hell to abide eternally therein, and wretched is the residence of the arrogant."
وَسِيقَ ٱلَّذِينَ ٱتَّقَوْا۟ رَبَّهُمْ إِلَى ٱلْجَنَّةِ زُمَرًا ۖ حَتَّىٰٓ إِذَا جَآءُوهَا وَفُتِحَتْ أَبْوَٰبُهَا وَقَالَ لَهُمْ خَزَنَتُهَا سَلَـٰمٌ عَلَيْكُمْ طِبْتُمْ فَٱدْخُلُوهَا خَـٰلِدِينَ ﴿٧٣﴾
But those who feared their Lord will be driven to Paradise in groups until, when they reach it while its gates have been opened and its keepers say, "Peace be upon you; you have become pure; so enter it to abide eternally therein," [they will enter].
وَقَالُوا۟ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى صَدَقَنَا وَعْدَهُۥ وَأَوْرَثَنَا ٱلْأَرْضَ نَتَبَوَّأُ مِنَ ٱلْجَنَّةِ حَيْثُ نَشَآءُ ۖ فَنِعْمَ أَجْرُ ٱلْعَـٰمِلِينَ ﴿٧٤﴾
And they will say, "Praise to Allah, who has fulfilled for us His promise and made us inherit the earth [so] we may settle in Paradise wherever we will. And excellent is the reward of [righteous] workers."
وَتَرَى ٱلْمَلَـٰٓئِكَةَ حَآفِّينَ مِنْ حَوْلِ ٱلْعَرْشِ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ ۖ وَقُضِىَ بَيْنَهُم بِٱلْحَقِّ وَقِيلَ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ﴿٧٥﴾
And you will see the angels surrounding the Throne, exalting [Allah] with praise of their Lord. And it will be judged between them in truth, and it will be said, "[All] praise to Allah, Lord of the worlds."