Surah Ash-Shura (الشورى) is a Meccan surah of the Quran with 53 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 9 min readAllah, exalted and glorified, is far removed from having an equal, with a great and lofty transcendence. And Allah is the One who grants success. Since He, in His glory, has inwardly affirmed His transcendence in a profound manner, and this affirmation is not something that intellects can fully grasp, lest they incline towards nullification, He drew near to us by manifesting a type of revelation, mentioning the attributes that we can conceptualize, after having been safeguarded from anthropomorphism, for those who hope for knowledge and the judgment of reason, and the repulsion of illusion. Thus, He came with the clearest of what we can perceive from our attributes, and He manifested it along with its necessitating the remainder of the attributes. So He said: {And He} - meaning, and the situation is that there is none other than Him - {is the All-Hearer, the All-Seer}, meaning, the One who is complete in hearing and sight, and knowledge from sight and insight. And it is indisputable that this can only occur in a specific manner with oneness, life, power, will, and speech. This verse has fulfilled what is alluded to by the one who is moved by His statement, 'And you have not differed,' after having explicitly stated it. Thus, Allah is the Protector, the foundation of religion, with the seven attributes in the most perfect manner - and Allah is the One who grants success. Al-Harali said: Hearing is the perception of the most subtle of forms, which is the name, and sight is the perception of the most apparent of forms, which is the image. And in truth, Allah, glorified and exalted, began each form with subtlety, so He is the All-Hearer in reality, for He does not hear what is the origin of the most subtle like Him, nor does He see what is the origin of the most apparent like Him. And since He, glorified and exalted, is knowledgeable about the likes of origins before their existence, He was All-Hearer and All-Seer of them before their existence. And hearing and sight only become renewed for one who follows His knowledge in perception.
Our Lord and your Lord, meaning our Creator and the One in charge of all our affairs. For this reason, He commanded us to uphold justice in a general sense, because all are His servants. And since the Lord is one, it resulted in His statement: {lana a'maluna} - our deeds are our own and do not extend to others, and {walakum a'malukum} - your deeds are your own and do not extend to others. This is because there is no need for us to take someone else's deeds and give them to someone else, for only someone with a motive would do such a thing, and He, the Exalted, is characterized by perfection and is free from motives. Having completed this statement, which eliminates doubts and establishes the truth, just like the sun, due to the establishment of the prophetic mission through miracles and the inimitability of this Book, and its agreement with what is in the scriptures of the People of the Book, and the explanation of these two premises, about which there is no dispute among any of creation, the consequence was: {la hujjata} - no argument exists, through which one of us can argue with the other, {baynana wa-baynakum} - between us and you, because the matter has been fully clarified, and there is no longer any benefit to argumentation. All that remains is to engage in combat with swords and to clash in a fierce battle, for we know, through the information given to us by God in His Book, the miracle of which has guided creation to the fact that it is His speech.
In the most complete and perfect manner, with the established command that does not change, and due to the universal and righteous work of words, deeds, and beliefs, one can recognize the established proofs from others. Since the Book commands justice in speech and action, and since one of the perceived aspects of its commands is the estimation of the governing measures, it is said, with specification and expression, that the Book is the most just and the clearest indicator of justice according to reason, and more evident than the balance according to sense: {والميزان} - that is, the command to use it, desired by it in reality, and all of it, but all the justice that was previously mentioned in 'there is no justice between you' is metaphorical. And since it has been established that whoever argues against it will have a refuted argument if reckoned on the Day of Judgment, and will be punished, the estimation of what the context guides to is a consolation for him, may God's peace and blessings be upon him, in what he endures in implementing the justice he was commanded to in all his words, deeds, and patience with their harm. So, whoever resorts to the Book in meanings and to the balance in entities, and builds his matter on the realization of justice in them, will succeed, and whoever neglects that will fail, his argument will be refuted, and his status will fall. And what makes you know? Perhaps one who hastens in the world to take will be hastened in punishment because his appointed time, which the word preceded by delaying it to him, has arrived. The speech is directed to the highest of creation, magnifying the command: {وما يدريك}
Towards the manifestation of greatness, it is an indication that only the great increase in benevolence, and that benevolence can be a cause for the greatness of the one who is benevolent. Thus, He said: {نزد} on account of our greatness {له فيها حسناً} with something that does not enter into delusion. And from the increase is that he will have a reward similar to the reward of those who follow his example in it until the Day of Judgment, without diminishing anything from their rewards. This is from the reward of the messengers for conveying it to the nations; they are rich, having no need to seek anything else - this, if they are guided by it. And if they call to it and they are not guided, it will be for him a reward similar to their rewards if they were guided. For their lack of guidance is not due to any shortcomings on his part, but rather the decree of God and what He wills, He does. And since they used to say, 'We have committed from the evils that which will not benefit with anything,' He said, negating that in a manner of emphasis, explaining and making clear the speech towards the greatest name, that something like that is not within the power of any angel other than Him, absolutely: {إن الله} - that is, the One who is not intimidated by anything - {غفور} for every sin from which its owner repents or which He accepts forgiveness for, even if he does not repent from it, if He wills. So, let no one be prevented by an evil deed from turning towards a good deed. And since establishing a good deed, let alone increasing it, is not valid except with forgiveness, and it is not possible with reproach, He mentioned that description which is the foundation of increase, indicating it - that is, the increase - by saying: {شكور} - He is appreciative, and thus He rewards.
In this, there is a deposit of jewels and the establishment of elements. Since the life, which is the cause of proliferation and spread, our Lord has bequeathed to its owner greatness and coarseness in themselves, we think that it is perfect in power. However, to belittle and mislead its capacity, rank, and status, He says {of a moving creature}, meaning anything that has the ability to move with life, from humans, jinn, angels, and all other animals, with their diverse species, colors, shapes, languages, temperaments, genera, types, regions, directions, and territories. Whoever looks at His creations becomes certain of His existence, power, and choice. Then, if they delve deeper into contemplation and reflection, they arrive at the knowledge of the Creator with His names, attributes, and what is befitting and impossible for Him. They praise Him with endless praise and glorify Him. Furthermore, if they continue, they will comprehend the wisdom behind the messages brought by the prophets and the books revealed to them. Since we know that the One who created things from disparate elements, whenever He wills, despite the imperfection of disposition and the inability to change, we are worthy of absolute knowledge.
The ships have a burden that none other can bear, which is the meaning of His statement: {the Jawaar}, that is, of the ships. These are among the attributes that function like flags. The described thing is indicated by what comes after it, so it is omitted. The rule is that when an attribute does not specifically describe the thing being attributed, its omission is not allowed. We say, 'I passed by an engineer,' but we do not say, 'I passed by a walker,' unless there is a context, as in this case. Since the ships are heavy in and of themselves, and they carry loads that would weigh down mountains, and every heavy thing that does not have the ability to float on its own would sink in the water, they are as if they are in the water, not on it, because they are deserving of sinking. So, God, the Exalted, says, warning against His power and acknowledging the greatness of His blessing, knowing the reality of the ships: {in the sea like flags}, that is, like towering mountains, due to their height above the water, and also due to the sails on them, which add to their elevation. Al-Khalil said, 'Every elevated thing among the Arabs is called a flag.' And since it is as if it were said, 'What are these signs?' He mentions what frightens them and makes them recognize that all that He has made permissible for them regarding the ships' affairs is only by His power and choice.
Repeating the offense against others repeatedly, every time they repeat it, results in reconciliation among them. They are not weak, nor are they powerless in matters of their religion. The expression of these actions in terms of collective attribution is an indication that complete deterrence only occurs with collective action. Whoever is alone in this matter has prolonged concern and manifest fear. An-Nakha'i said: They disliked humiliating themselves, so the wicked would become emboldened against them.
And {وغفر} thus explicitly stated the removal of punishment and reprimand, erasing the sin and its consequences. {إن ذلك} refers to that action, which is extremely elevated and cannot be described. It is for {من عزم الأمور}, meaning the matters that have the capability to be resolved, as if they have the power to make decisions or are prepared to make decisions on what they want. Al-'azm (determination) means taking action after consideration and contemplation. Abu Ali ibn al-Farah said, 'The verses of forgiveness are applicable to the remorseful criminal, while the verses of praise for victory are applicable to those who are able to achieve complete victory, as Yusuf (Joseph), peace be upon him, said to his brothers: {لا تثريب عليكم اليوم يغفر الله لكم} [{The verse: 92}]. The Prophet, may God's peace and blessings be upon him, acted in a similar manner on many occasions, including the greatest stance he took on the day of the conquest of Mecca, when he stood at the gate of the Kaaba and said to the Quraysh, who were under him like a flock of sheep: 'What do you think I will do with you, O Quraysh?' They replied, 'Good, you are a noble brother and the son of a noble brother.' He said, 'Go, you are free.' Ahmad and Abu Dawud narrated from Abu Hurairah, may God be pleased with him, that a man insulted Abu Bakr, may God be pleased with him. When he responded, the Prophet, may God's peace and blessings be upon him, stood up.
What denial can you have that will save you, for the Preservers bear witness against you? If you trust them, then they have borne witness against you; otherwise, your own limbs and skins will bear witness against you. And you have no one who can deny anything you have transgressed, which would save you from it. When He had concluded what He had presented in His statement {He has ordained for you of the religion}, He concluded it and indicated it, as well as everything that wisdom has led to in its sphere, until no one has any doubt about anything. This was a reason for threatening them with turning away from it and consoling His Messenger, may God's peace be upon him, so He said, turning away from their speech, indicating severe anger: {But if they turn away}, that is, from answering this supplication which is obligatory to answer, and the law which has been clarified and its path has been made clear by the evidence that supports it. And He drew attention to the manifestation of greatness, repelling what might suggest need, so He said: {We have not sent you} over them as a guardian, that is, to force them to comply with what We have sent you with. And since the estimation is that, He turned away from conveying to them, for We have only sent you as a conveyor, and He put its place: {For upon you is only the conveyance} of what We have sent you with, while guidance and misguidance are up to Us.
It is her right to perpetuate submission and to annihilate the tyrants to the greatest of them by mentioning the Greatest Name, which encompasses the manifestation of greatness, the station of kindness, and benevolence, and mercy, as a result of all that has passed: {لله} meaning the Greatest King, alone, without any partner {ملك السماوات} all of the heavens, in their loftiness, elevation, congruence, greatness, and vastness, and the distance between their orbits {والأرض} all of the earth, in its diversity, density, difference in orbits, inhabitants, and expansiveness. And when He informed us of His exclusivity in kingdom, He indicated it by saying: {يخلق} meaning on the path of renewal and perpetuation {ما يشاء} meaning even if it is not by the choice of the servants, then He indicated that by what is observed in the state of people, for when humans are equal in humanity and marriage, which is the cause of birth, their children differ in kinds. This is the clearest evidence that no one has a choice with Him and that causes do not have any effect except by Him. And since the birth of females is clearer evidence of the lack of choice in the child, and they considered it a trial with which He sealed what was before it, He presented them first in the mention, so He said: {يهب} creation and birth {لمن يشاء} children to whomever He wills.
You have exerted yourself in explanation and through means, which the preposition 'to' has facilitated, thus it is understood that He guides to the path without that care for whom Allah has made his affair easy and guides the path for whom is greater in success than that {mustaqeem}, meaning intense in uprightness because it is as if He wants to establish it Himself, so after the existence of its uprightness, He is its preserver from the slightest deviation. This is all that He has called to from the characteristics of this pure religion, which is the creed of Ibrahim, peace be upon him. Then, He replaced it, glorifying its status, by saying 'all' instead of 'every', changing the speech from the manifestation of greatness to something greater than it, indicating the majesty of this path due to what it contains of the combination of mercy and wrath, as an encouragement and warning: {the path of Allah}, meaning the Great King, who encompasses the attributes of perfection. Then, He described it as belonging to the One who has dominion, as He began this speech by saying that He has dominion, saying: {the One to whom belongs} the dominion {of what is in the heavens} - meaning all the heavens that are in His throne and the earth because it is in the heavens - and what is in them of meanings and entities {and what is in the earth}. And since He, the Sublime, has informed that He is the Creator of all things and the Owner of the worlds of the unseen
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حمٓ ﴿١﴾
Ha, Meem.
عٓسٓقٓ ﴿٢﴾
'Ayn, Seen, Qaf.
كَذَٰلِكَ يُوحِىٓ إِلَيْكَ وَإِلَى ٱلَّذِينَ مِن قَبْلِكَ ٱللَّهُ ٱلْعَزِيزُ ٱلْحَكِيمُ ﴿٣﴾
Thus has He revealed to you, [O Muhammad], and to those before you - Allah, the Exalted in Might, the Wise.
لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ ﴿٤﴾
To Him belongs whatever is in the heavens and whatever is in the earth, and He is the Most High, the Most Great.
تَكَادُ ٱلسَّمَـٰوَٰتُ يَتَفَطَّرْنَ مِن فَوْقِهِنَّ ۚ وَٱلْمَلَـٰٓئِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَن فِى ٱلْأَرْضِ ۗ أَلَآ إِنَّ ٱللَّهَ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ ﴿٥﴾
The heavens almost break from above them, and the angels exalt [Allah] with praise of their Lord and ask forgiveness for those on earth. Unquestionably, it is Allah who is the Forgiving, the Merciful.
وَٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ ٱللَّهُ حَفِيظٌ عَلَيْهِمْ وَمَآ أَنتَ عَلَيْهِم بِوَكِيلٍۢ ﴿٦﴾
And those who take as allies other than Him - Allah is [yet] Guardian over them; and you, [O Muhammad], are not over them a manager.
وَكَذَٰلِكَ أَوْحَيْنَآ إِلَيْكَ قُرْءَانًا عَرَبِيًّۭا لِّتُنذِرَ أُمَّ ٱلْقُرَىٰ وَمَنْ حَوْلَهَا وَتُنذِرَ يَوْمَ ٱلْجَمْعِ لَا رَيْبَ فِيهِ ۚ فَرِيقٌۭ فِى ٱلْجَنَّةِ وَفَرِيقٌۭ فِى ٱلسَّعِيرِ ﴿٧﴾
And thus We have revealed to you an Arabic Qur'an that you may warn the Mother of Cities [Makkah] and those around it and warn of the Day of Assembly, about which there is no doubt. A party will be in Paradise and a party in the Blaze.
وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَهُمْ أُمَّةًۭ وَٰحِدَةًۭ وَلَـٰكِن يُدْخِلُ مَن يَشَآءُ فِى رَحْمَتِهِۦ ۚ وَٱلظَّـٰلِمُونَ مَا لَهُم مِّن وَلِىٍّۢ وَلَا نَصِيرٍ ﴿٨﴾
And if Allah willed, He could have made them [of] one religion, but He admits whom He wills into His mercy. And the wrongdoers have not any protector or helper.
أَمِ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ ۖ فَٱللَّهُ هُوَ ٱلْوَلِىُّ وَهُوَ يُحْىِ ٱلْمَوْتَىٰ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ ﴿٩﴾
Or have they taken protectors [or allies] besides him? But Allah - He is the Protector, and He gives life to the dead, and He is over all things competent.
وَمَا ٱخْتَلَفْتُمْ فِيهِ مِن شَىْءٍۢ فَحُكْمُهُۥٓ إِلَى ٱللَّهِ ۚ ذَٰلِكُمُ ٱللَّهُ رَبِّى عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ ﴿١٠﴾
And in anything over which you disagree - its ruling is [to be referred] to Allah. [Say], "That is Allah, my Lord; upon Him I have relied, and to Him I turn back."
فَاطِرُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًۭا وَمِنَ ٱلْأَنْعَـٰمِ أَزْوَٰجًۭا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِۦ شَىْءٌۭ ۖ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ ﴿١١﴾
[He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing.
لَهُۥ مَقَالِيدُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ إِنَّهُۥ بِكُلِّ شَىْءٍ عَلِيمٌۭ ﴿١٢﴾
To Him belong the keys of the heavens and the earth. He extends provision for whom He wills and restricts [it]. Indeed He is, of all things, Knowing.
۞ شَرَعَ لَكُم مِّنَ ٱلدِّينِ مَا وَصَّىٰ بِهِۦ نُوحًۭا وَٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ وَمَا وَصَّيْنَا بِهِۦٓ إِبْرَٰهِيمَ وَمُوسَىٰ وَعِيسَىٰٓ ۖ أَنْ أَقِيمُوا۟ ٱلدِّينَ وَلَا تَتَفَرَّقُوا۟ فِيهِ ۚ كَبُرَ عَلَى ٱلْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ ۚ ٱللَّهُ يَجْتَبِىٓ إِلَيْهِ مَن يَشَآءُ وَيَهْدِىٓ إِلَيْهِ مَن يُنِيبُ ﴿١٣﴾
He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him].
وَمَا تَفَرَّقُوٓا۟ إِلَّا مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْيًۢا بَيْنَهُمْ ۚ وَلَوْلَا كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى لَّقُضِىَ بَيْنَهُمْ ۚ وَإِنَّ ٱلَّذِينَ أُورِثُوا۟ ٱلْكِتَـٰبَ مِنۢ بَعْدِهِمْ لَفِى شَكٍّۢ مِّنْهُ مُرِيبٍۢ ﴿١٤﴾
And they did not become divided until after knowledge had come to them - out of jealous animosity between themselves. And if not for a word that preceded from your Lord [postponing the penalty] until a specified time, it would have been concluded between them. And indeed, those who were granted inheritance of the Scripture after them are, concerning it, in disquieting doubt.
فَلِذَٰلِكَ فَٱدْعُ ۖ وَٱسْتَقِمْ كَمَآ أُمِرْتَ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ ۖ وَقُلْ ءَامَنتُ بِمَآ أَنزَلَ ٱللَّهُ مِن كِتَـٰبٍۢ ۖ وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ ۖ ٱللَّهُ رَبُّنَا وَرَبُّكُمْ ۖ لَنَآ أَعْمَـٰلُنَا وَلَكُمْ أَعْمَـٰلُكُمْ ۖ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ ۖ ٱللَّهُ يَجْمَعُ بَيْنَنَا ۖ وَإِلَيْهِ ٱلْمَصِيرُ ﴿١٥﴾
So to that [religion of Allah] invite, [O Muhammad], and remain on a right course as you are commanded and do not follow their inclinations but say, "I have believed in what Allah has revealed of the Qur'an, and I have been commanded to do justice among you. Allah is our Lord and your Lord. For us are our deeds, and for you your deeds. There is no [need for] argument between us and you. Allah will bring us together, and to Him is the [final] destination."
وَٱلَّذِينَ يُحَآجُّونَ فِى ٱللَّهِ مِنۢ بَعْدِ مَا ٱسْتُجِيبَ لَهُۥ حُجَّتُهُمْ دَاحِضَةٌ عِندَ رَبِّهِمْ وَعَلَيْهِمْ غَضَبٌۭ وَلَهُمْ عَذَابٌۭ شَدِيدٌ ﴿١٦﴾
And those who argue concerning Allah after He has been responded to - their argument is invalid with their Lord, and upon them is [His] wrath, and for them is a severe punishment.
ٱللَّهُ ٱلَّذِىٓ أَنزَلَ ٱلْكِتَـٰبَ بِٱلْحَقِّ وَٱلْمِيزَانَ ۗ وَمَا يُدْرِيكَ لَعَلَّ ٱلسَّاعَةَ قَرِيبٌۭ ﴿١٧﴾
It is Allah who has sent down the Book in truth and [also] the balance. And what will make you perceive? Perhaps the Hour is near.
يَسْتَعْجِلُ بِهَا ٱلَّذِينَ لَا يُؤْمِنُونَ بِهَا ۖ وَٱلَّذِينَ ءَامَنُوا۟ مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا ٱلْحَقُّ ۗ أَلَآ إِنَّ ٱلَّذِينَ يُمَارُونَ فِى ٱلسَّاعَةِ لَفِى ضَلَـٰلٍۭ بَعِيدٍ ﴿١٨﴾
Those who do not believe in it are impatient for it, but those who believe are fearful of it and know that it is the truth. Unquestionably, those who dispute concerning the Hour are in extreme error.
ٱللَّهُ لَطِيفٌۢ بِعِبَادِهِۦ يَرْزُقُ مَن يَشَآءُ ۖ وَهُوَ ٱلْقَوِىُّ ٱلْعَزِيزُ ﴿١٩﴾
Allah is Subtle with His servants; He gives provisions to whom He wills. And He is the Powerful, the Exalted in Might.
مَن كَانَ يُرِيدُ حَرْثَ ٱلْـَٔاخِرَةِ نَزِدْ لَهُۥ فِى حَرْثِهِۦ ۖ وَمَن كَانَ يُرِيدُ حَرْثَ ٱلدُّنْيَا نُؤْتِهِۦ مِنْهَا وَمَا لَهُۥ فِى ٱلْـَٔاخِرَةِ مِن نَّصِيبٍ ﴿٢٠﴾
Whoever desires the harvest of the Hereafter - We increase for him in his harvest. And whoever desires the harvest of this world - We give him thereof, but there is not for him in the Hereafter any share.
أَمْ لَهُمْ شُرَكَـٰٓؤُا۟ شَرَعُوا۟ لَهُم مِّنَ ٱلدِّينِ مَا لَمْ يَأْذَنۢ بِهِ ٱللَّهُ ۚ وَلَوْلَا كَلِمَةُ ٱلْفَصْلِ لَقُضِىَ بَيْنَهُمْ ۗ وَإِنَّ ٱلظَّـٰلِمِينَ لَهُمْ عَذَابٌ أَلِيمٌۭ ﴿٢١﴾
Or have they other deities who have ordained for them a religion to which Allah has not consented? But if not for the decisive word, it would have been concluded between them. And indeed, the wrongdoers will have a painful punishment.
تَرَى ٱلظَّـٰلِمِينَ مُشْفِقِينَ مِمَّا كَسَبُوا۟ وَهُوَ وَاقِعٌۢ بِهِمْ ۗ وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فِى رَوْضَاتِ ٱلْجَنَّاتِ ۖ لَهُم مَّا يَشَآءُونَ عِندَ رَبِّهِمْ ۚ ذَٰلِكَ هُوَ ٱلْفَضْلُ ٱلْكَبِيرُ ﴿٢٢﴾
You will see the wrongdoers fearful of what they have earned, and it will [certainly] befall them. And those who have believed and done righteous deeds will be in lush regions of the gardens [in Paradise] having whatever they will in the presence of their Lord. That is what is the great bounty.
ذَٰلِكَ ٱلَّذِى يُبَشِّرُ ٱللَّهُ عِبَادَهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ ۗ قُل لَّآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا إِلَّا ٱلْمَوَدَّةَ فِى ٱلْقُرْبَىٰ ۗ وَمَن يَقْتَرِفْ حَسَنَةًۭ نَّزِدْ لَهُۥ فِيهَا حُسْنًا ۚ إِنَّ ٱللَّهَ غَفُورٌۭ شَكُورٌ ﴿٢٣﴾
It is that of which Allah gives good tidings to His servants who believe and do righteous deeds. Say, [O Muhammad], "I do not ask you for this message any payment [but] only good will through kinship." And whoever commits a good deed - We will increase for him good therein. Indeed, Allah is Forgiving and Appreciative.
أَمْ يَقُولُونَ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًۭا ۖ فَإِن يَشَإِ ٱللَّهُ يَخْتِمْ عَلَىٰ قَلْبِكَ ۗ وَيَمْحُ ٱللَّهُ ٱلْبَـٰطِلَ وَيُحِقُّ ٱلْحَقَّ بِكَلِمَـٰتِهِۦٓ ۚ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ ﴿٢٤﴾
Or do they say, "He has invented about Allah a lie"? But if Allah willed, He could seal over your heart. And Allah eliminates falsehood and establishes the truth by His words. Indeed, He is Knowing of that within the breasts.
وَهُوَ ٱلَّذِى يَقْبَلُ ٱلتَّوْبَةَ عَنْ عِبَادِهِۦ وَيَعْفُوا۟ عَنِ ٱلسَّيِّـَٔاتِ وَيَعْلَمُ مَا تَفْعَلُونَ ﴿٢٥﴾
And it is He who accepts repentance from his servants and pardons misdeeds, and He knows what you do.
وَيَسْتَجِيبُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَيَزِيدُهُم مِّن فَضْلِهِۦ ۚ وَٱلْكَـٰفِرُونَ لَهُمْ عَذَابٌۭ شَدِيدٌۭ ﴿٢٦﴾
And He answers [the supplication of] those who have believed and done righteous deeds and increases [for] them from His bounty. But the disbelievers will have a severe punishment.
۞ وَلَوْ بَسَطَ ٱللَّهُ ٱلرِّزْقَ لِعِبَادِهِۦ لَبَغَوْا۟ فِى ٱلْأَرْضِ وَلَـٰكِن يُنَزِّلُ بِقَدَرٍۢ مَّا يَشَآءُ ۚ إِنَّهُۥ بِعِبَادِهِۦ خَبِيرٌۢ بَصِيرٌۭ ﴿٢٧﴾
And if Allah had extended [excessively] provision for His servants, they would have committed tyranny throughout the earth. But He sends [it] down in an amount which He wills. Indeed He is, of His servants, Acquainted and Seeing.
وَهُوَ ٱلَّذِى يُنَزِّلُ ٱلْغَيْثَ مِنۢ بَعْدِ مَا قَنَطُوا۟ وَيَنشُرُ رَحْمَتَهُۥ ۚ وَهُوَ ٱلْوَلِىُّ ٱلْحَمِيدُ ﴿٢٨﴾
And it is He who sends down the rain after they had despaired and spreads His mercy. And He is the Protector, the Praiseworthy.
وَمِنْ ءَايَـٰتِهِۦ خَلْقُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَثَّ فِيهِمَا مِن دَآبَّةٍۢ ۚ وَهُوَ عَلَىٰ جَمْعِهِمْ إِذَا يَشَآءُ قَدِيرٌۭ ﴿٢٩﴾
And of his signs is the creation of the heavens and earth and what He has dispersed throughout them of creatures. And He, for gathering them when He wills, is competent.
وَمَآ أَصَـٰبَكُم مِّن مُّصِيبَةٍۢ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُوا۟ عَن كَثِيرٍۢ ﴿٣٠﴾
And whatever strikes you of disaster - it is for what your hands have earned; but He pardons much.
وَمَآ أَنتُم بِمُعْجِزِينَ فِى ٱلْأَرْضِ ۖ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّۢ وَلَا نَصِيرٍۢ ﴿٣١﴾
And you will not cause failure [to Allah] upon the earth. And you have not besides Allah any protector or helper.
وَمِنْ ءَايَـٰتِهِ ٱلْجَوَارِ فِى ٱلْبَحْرِ كَٱلْأَعْلَـٰمِ ﴿٣٢﴾
And of His signs are the ships in the sea, like mountains.
إِن يَشَأْ يُسْكِنِ ٱلرِّيحَ فَيَظْلَلْنَ رَوَاكِدَ عَلَىٰ ظَهْرِهِۦٓ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّكُلِّ صَبَّارٍۢ شَكُورٍ ﴿٣٣﴾
If He willed, He could still the wind, and they would remain motionless on its surface. Indeed in that are signs for everyone patient and grateful.
أَوْ يُوبِقْهُنَّ بِمَا كَسَبُوا۟ وَيَعْفُ عَن كَثِيرٍۢ ﴿٣٤﴾
Or He could destroy them for what they earned; but He pardons much.
وَيَعْلَمَ ٱلَّذِينَ يُجَـٰدِلُونَ فِىٓ ءَايَـٰتِنَا مَا لَهُم مِّن مَّحِيصٍۢ ﴿٣٥﴾
And [that is so] those who dispute concerning Our signs may know that for them there is no place of escape.
فَمَآ أُوتِيتُم مِّن شَىْءٍۢ فَمَتَـٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَمَا عِندَ ٱللَّهِ خَيْرٌۭ وَأَبْقَىٰ لِلَّذِينَ ءَامَنُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ ﴿٣٦﴾
So whatever thing you have been given - it is but [for] enjoyment of the worldly life. But what is with Allah is better and more lasting for those who have believed and upon their Lord rely
وَٱلَّذِينَ يَجْتَنِبُونَ كَبَـٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ وَإِذَا مَا غَضِبُوا۟ هُمْ يَغْفِرُونَ ﴿٣٧﴾
And those who avoid the major sins and immoralities, and when they are angry, they forgive,
وَٱلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ ﴿٣٨﴾
And those who have responded to their lord and established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend.
وَٱلَّذِينَ إِذَآ أَصَابَهُمُ ٱلْبَغْىُ هُمْ يَنتَصِرُونَ ﴿٣٩﴾
And those who, when tyranny strikes them, they defend themselves,
وَجَزَٰٓؤُا۟ سَيِّئَةٍۢ سَيِّئَةٌۭ مِّثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُۥ عَلَى ٱللَّهِ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلظَّـٰلِمِينَ ﴿٤٠﴾
And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation - his reward is [due] from Allah. Indeed, He does not like wrongdoers.
وَلَمَنِ ٱنتَصَرَ بَعْدَ ظُلْمِهِۦ فَأُو۟لَـٰٓئِكَ مَا عَلَيْهِم مِّن سَبِيلٍ ﴿٤١﴾
And whoever avenges himself after having been wronged - those have not upon them any cause [for blame].
إِنَّمَا ٱلسَّبِيلُ عَلَى ٱلَّذِينَ يَظْلِمُونَ ٱلنَّاسَ وَيَبْغُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ ۚ أُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌ أَلِيمٌۭ ﴿٤٢﴾
The cause is only against the ones who wrong the people and tyrannize upon the earth without right. Those will have a painful punishment.
وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَٰلِكَ لَمِنْ عَزْمِ ٱلْأُمُورِ ﴿٤٣﴾
And whoever is patient and forgives - indeed, that is of the matters [requiring] determination.
وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِن وَلِىٍّۢ مِّنۢ بَعْدِهِۦ ۗ وَتَرَى ٱلظَّـٰلِمِينَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ يَقُولُونَ هَلْ إِلَىٰ مَرَدٍّۢ مِّن سَبِيلٍۢ ﴿٤٤﴾
And he whom Allah sends astray - for him there is no protector beyond Him. And you will see the wrongdoers, when they see the punishment, saying, "Is there for return [to the former world] any way?"
وَتَرَىٰهُمْ يُعْرَضُونَ عَلَيْهَا خَـٰشِعِينَ مِنَ ٱلذُّلِّ يَنظُرُونَ مِن طَرْفٍ خَفِىٍّۢ ۗ وَقَالَ ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ ٱلْخَـٰسِرِينَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ ٱلْقِيَـٰمَةِ ۗ أَلَآ إِنَّ ٱلظَّـٰلِمِينَ فِى عَذَابٍۢ مُّقِيمٍۢ ﴿٤٥﴾
And you will see them being exposed to the Fire, humbled from humiliation, looking from [behind] a covert glance. And those who had believed will say, "Indeed, the [true] losers are the ones who lost themselves and their families on the Day of Resurrection. Unquestionably, the wrongdoers are in an enduring punishment."
وَمَا كَانَ لَهُم مِّنْ أَوْلِيَآءَ يَنصُرُونَهُم مِّن دُونِ ٱللَّهِ ۗ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِن سَبِيلٍ ﴿٤٦﴾
And there will not be for them any allies to aid them other than Allah. And whoever Allah sends astray - for him there is no way.
ٱسْتَجِيبُوا۟ لِرَبِّكُم مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌۭ لَّا مَرَدَّ لَهُۥ مِنَ ٱللَّهِ ۚ مَا لَكُم مِّن مَّلْجَإٍۢ يَوْمَئِذٍۢ وَمَا لَكُم مِّن نَّكِيرٍۢ ﴿٤٧﴾
Respond to your Lord before a Day comes from Allah of which there is no repelling. No refuge will you have that day, nor for you will there be any denial.
فَإِنْ أَعْرَضُوا۟ فَمَآ أَرْسَلْنَـٰكَ عَلَيْهِمْ حَفِيظًا ۖ إِنْ عَلَيْكَ إِلَّا ٱلْبَلَـٰغُ ۗ وَإِنَّآ إِذَآ أَذَقْنَا ٱلْإِنسَـٰنَ مِنَّا رَحْمَةًۭ فَرِحَ بِهَا ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ ٱلْإِنسَـٰنَ كَفُورٌۭ ﴿٤٨﴾
But if they turn away - then We have not sent you, [O Muhammad], over them as a guardian; upon you is only [the duty of] notification. And indeed, when We let man taste mercy from us, he rejoices in it; but if evil afflicts him for what his hands have put forth, then indeed, man is ungrateful.
لِّلَّهِ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ يَخْلُقُ مَا يَشَآءُ ۚ يَهَبُ لِمَن يَشَآءُ إِنَـٰثًۭا وَيَهَبُ لِمَن يَشَآءُ ٱلذُّكُورَ ﴿٤٩﴾
To Allah belongs the dominion of the heavens and the earth; He creates what he wills. He gives to whom He wills female [children], and He gives to whom He wills males.
أَوْ يُزَوِّجُهُمْ ذُكْرَانًۭا وَإِنَـٰثًۭا ۖ وَيَجْعَلُ مَن يَشَآءُ عَقِيمًا ۚ إِنَّهُۥ عَلِيمٌۭ قَدِيرٌۭ ﴿٥٠﴾
Or He makes them [both] males and females, and He renders whom He wills barren. Indeed, He is Knowing and Competent.
۞ وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَآئِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًۭا فَيُوحِىَ بِإِذْنِهِۦ مَا يَشَآءُ ۚ إِنَّهُۥ عَلِىٌّ حَكِيمٌۭ ﴿٥١﴾
And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise.
وَكَذَٰلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحًۭا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِى مَا ٱلْكِتَـٰبُ وَلَا ٱلْإِيمَـٰنُ وَلَـٰكِن جَعَلْنَـٰهُ نُورًۭا نَّهْدِى بِهِۦ مَن نَّشَآءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِىٓ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ ﴿٥٢﴾
And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, [O Muhammad], you guide to a straight path -
صِرَٰطِ ٱللَّهِ ٱلَّذِى لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ أَلَآ إِلَى ٱللَّهِ تَصِيرُ ٱلْأُمُورُ ﴿٥٣﴾
The path of Allah, to whom belongs whatever is in the heavens and whatever is on the earth. Unquestionably, to Allah do [all] matters evolve.