Surah Muhammad (محمد) is a Medinan surah of the Quran with 38 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 6 min readAnd to it, and success for them to it, in this world and also by insight into the dwellings in the Hereafter, until one of them becomes more familiar with his dwelling in it than with his dwelling in this world. And how sweet its fragrance is, and its place is elevated, and its walls are high, and it has towers and nobility. In this verse, there is great glad tidings for whoever strives for an hour, that Allah will cause him to die upon Islam, which necessitates that his deeds will not be lost. This is supported by what At-Tabarani reported in Al-Kabir from Fadalah bin Ubaid Al-Ansari, may Allah be pleased with him, who said: I heard the Messenger of Allah, peace be upon him, say: 'Islam has three pillars: the lower, the upper, and the highest chamber. The lower pillar is Islam, which most Muslims enter, so do not ask any of them except that they say: I am a Muslim. The upper pillar is where their deeds differ, some Muslims are better than others. And the highest chamber is jihad in the way of Allah, which only the best of them attain.' And when he mentioned fighting, the listener looks at the state of the fighter in terms of victory and defeat, so he responded with what is known as the condition of victory, saying: {O you who believe}, meaning, affirm that, even if it is at the lowest level, by what the instrument of distance indicates.
Among the signs of enmity towards the people of God is {Have they not traveled} - that is, due to the correction of their actions and building them on the foundation of {the earth}, which contains the traces of past events, for it is indeed the earth in reality due to its increased definition by God. {So let them see} after their journey and due to it. And since the events are a stripping of the hearts with the apparent matters that the tongues of circumstances speak of after being alerted by the statement, He presented it in the style of questioning, presenting it in a way that alerts to its greatness, to the extent that time is devoted to caring for the question about it. So He said: {How were the outcomes} - that is, the final affair {of those} - and since it is possible for them to know that from all those who were destroyed, He alerted by establishing the preposition that they are some of those who denied the messengers, and they are the ones who heard their news and saw their homes, such as 'Ad, Thamud, Madyan, and the people of Lut. So the Exalted said: {Before them} - and since it is as if it was said, 'What about them?' He said: {God destroyed} - that is, the Great King brought about the great destruction that enters without permission, attacking suddenly {upon them} with what He knows of their people and circumstances, and everyone who is pleased with their actions or statements. And He avoided saying 'and for these' until He said: {and for the disbelievers}, generalizing and suspending the judgment with the description, which is the firmness in disbelief. So it was a good tidings that some of them will be saved by God from the causes of destruction, because of their...
He began with rivers of water due to their rarity in their land and the severity of their need for them. The fact that they do not change made their creation even more wondrous. Since milk is less abundant, its flow as rivers is even more wondrous. Then, He mentioned honey, and since it is the most noble and least abundant, He concluded with it. And He, the Exalted, indicated - with this reminder of His power - that He can create with or without a cause. For these three drinks, which are mostly used for drinking, such as wine, and some for nutrition, in which honey is the most abundant, and some that tend to both, which is milk, all originate from water despite their distinct tastes and effects on food, medicine, and other things. Water is the origin of plants, and from plants come milk, wine, and honey, for obvious reasons. As for the Hereafter, it is independent of causes due to the manifestation of His apparent name, may He be exalted, for there is no trial in it. This understanding of the order holds a deeper secret, which is that He, the Exalted, prioritized water because it is the origin, followed by the closest thing to it in terms of drinkability and nature: milk. Then, He mentioned what is closest to milk in that it is only a drink, and finally, honey, because it is the farthest from milk. And since fruits are the sweetest and most palatable after wholesome drinks, Allah, the Exalted, said: {
They have reached the utmost degree of wretchedness, as indicated by His statement: {أولئك} - namely, those who are distant from understanding and from all goodness {الذين طبع الله} - the Great King, whose grandeur is boundless, may He be glorified and exalted {على قلوبهم} - for they did not believe and did not understand, as such hardness of heart only occurs due to this reason. And since the implication is that they have strayed to the point of becoming like beasts, He then mentions an action characteristic of beasts, saying: {واتبعوا} - with utmost effort {أهواءهم} - deviating from the deterrent of reason and the prohibitor of virtue, for which reason they take the most significant matters lightly and engage in collecting worthless things. Thus, they are the people of the Fire, alluded to prior to the verse 'the example of the Garden', as their evil deeds have been made to seem attractive to them. Having mentioned their state and censured them with the worst of criticisms, He then mentions those who have been given knowledge, saying: {والذين اهتدوا} - namely, those who have exerted themselves in listening to you, in order to follow the call of the original nature to fall upon guidance, with sincerity in faith, submission, and assent, through various forms of struggle {زادهم} - God, who has sealed the hearts of the ignorant {هدى} - by expanding their chests and illuminating them with the lights of spiritual visions, so that they have become vessels for wisdom, as stated: 'And those who believe and do righteous deeds - their Lord will guide them because of their faith' {وآتاهم تقواهم} - and He has given them their protective gear, namely, by showing them what is worthy of being cautious of, and granting them the ability to avoid it.
With perfection and no partner to prevent Him from fulfilling His promise. Al-Qushayri said: The servant first knows his Lord through evidence and proof, and his knowledge of Him is essential, and this is the foundation of all foundations, and upon it is built every deductive knowledge. Then, the strength of his knowledge increases with more explanation and numerous proofs, and his knowledge of Him decreases when his remembrance of Allah is overcome by distractions in his heart. So, when he reaches the state of witnessing and the dominance of the truth, his knowledge becomes essential, and his awareness of himself diminishes until his knowledge of himself becomes like deduction, as if he is heedless of himself or forgetful of himself. It is said: The one who sees the sea is overcome by what he sees of the sea, to the point of forgetting himself. If he rides the sea, this state becomes stronger, and if he drowns in the sea, he has no awareness of anything except what he is drowning in and being consumed by. And this word has secrets that fill the regions, for it is composed of four words and three letters, indicating the single bond, which is Allah {subhanahu wa ta'ala}, and the pair, which is the creation that He created in pairs. And among them is a letter of the tongue and two letters of the throat: the Haa and the Alif. However, the Alif is expressed by its appearance, which is the Hamza, appearing twice and hidden once in the definite article at the beginning.
He did what he was commanded to do after the opportunity had passed, and he was capable of doing so. It is known from this that whoever commands good and strives against the people of evil is safe from corruption on earth and cutting off of ties of kinship. Whoever abandons it falls into them. It is possible that 'tawallium' refers to the authority of command, so the verse would be pointing to the authority of the wicked and warning that if one fails to command good, what has been built upon it from corruption and cutting off of ties will occur, as well as the determination of the obstinate and the evil deed.
Corruption and fragmentation, He likened it by saying, comparing hearts to chests, indicating that simile by mentioning what is specific to chests, namely locks: {or upon hearts} of the hearts of the heedless, and He rejected them due to their diminutiveness and insignificance by magnifying the hardness of {their locks}, meaning the reality that is worthy of being ascribed to them. Thus, they do not perceive anything, nor do they understand a matter, and they only increase in foolishness and obstinacy, because they are incapable of contemplation. Al-Qushayri said: 'Neither do the bridles of exhortation enter them, nor does the ray of knowledge spread over them, so they do not attain an understanding of the address.' Just as when a door is locked, nothing enters it, and nothing exits from it, so neither does their unbelief exit, nor does the faith they claim enter. The addition suggests that some of those in charge of their hearts have locks, but they are not in control of them. He, the Exalted, opens them through repentance for them when He wills, but as for the first group, they are not fit for reform. This verse is the greatest motivator to accept the commands of God, especially jihad in His path, and the strongest deterrent against turning away from it, for its essence is that He cursed those who turned away from it because they did not contemplate the Quran despite its clarity and ease, so that they may know the benefits of jihad, which are beloved and call for it. It was as if their hearts were locked, and the verse is from the intertwined type.
Ibn Barjan said: It is what you incline towards with your tongue, meaning you lean towards it so that your companion may understand you, and you conceal it from those who are not privy to your intention. According to the accurate statement, the 'lahn' (deviation) of speech is what appears from the purpose of the conversation, the hidden aspects of the discourse, the context of the expression, and the appearance of the situation at the time of speaking, even if the speaker does not intend to reveal it. However, it often overpowers him, and he is unable to completely conceal it, even if he relies on it in his speech. Its true nature is a state that reveals the secret, and the manifestation of the inner speech almost contradicts the outward speech in a hidden manner, with meanings that are understood by the inner aspect of the conversation. It is said: 'And indeed, I have deviated (lahat) for you so that you may understand...' And the deviation is known to those with intellect. Another said: 'Your eyes have guided my eyes to... things that, were it not for them, I would not have known.' Abu Hayyan said: They had agreed upon expressions with which they would address the Messenger, may God's peace be upon him, whose outward meaning was good, but they intended something reprehensible. Al-Asbahani said: It is said to the one who errs: 'You have deviated (lahat)' because he deviates from what is correct in speech. Al-Baghawi said: 'Lahn' has two aspects: correctness and error. The action that is correct is 'lhn' (deviation), and it is said 'ylhn' (he deviates).
That is, those who are patient in the face of the hardships of jihad and other forms of distress. Al-Qushayri said: It is through trial and testing that the true character of men becomes apparent, and thus the sincere individual becomes evident, the hypocrite becomes clear, and the pretender is exposed. And since He established a criterion for knowledge of true selves, He followed it with a touchstone for recognizing the righteous, saying, in a narration that includes the word 'nablū' with a sukūn on the wāw, {and We will test your affairs}. This means that We will mix with you those who will distort your actions, making the good appear bad and the bad appear good, so that it becomes clear to the people who is working for the sake of Allah and who is working for the sake of Satan. For the one who works for the sake of Allah, when his bad deeds are called good, he recognizes that this is a blessing from Allah and feels ashamed, and thus returns to Allah. And when his good deeds are called bad and become known as such, he recognizes that this is a subtle blessing from Allah, preventing him from becoming arrogant or falling prey to vanity, and thus he increases in his good deeds. On the other hand, the one who works for the sake of Satan increases in his evil deeds, because his focus is on what people think of him, and he turns away from good deeds because they do not bring him the praise of people that he desires. According to a narration by Ya'qūb, there is an indication that changing one's state after one's true character has been revealed is easier than changing it before. It is also reported that Al-Fuḍayl would weep when he recited this verse and say: 'O Allah, do not test us, for if You test us, You will expose our secrets and humiliate us.'
The reward for all your deeds is due to their being founded upon a foundation, and because He is self-sufficient, not lacking except in giving. The verse is from the intertwining: mentioning worldly life, amusement, and play first, indicating the mention of the Hereafter and seriousness second, and mentioning faith and piety second, indicating the omission of their opposites, ingratitude and audacity first. Its secret is that depicting something in the state of a boy or a foolish person is more severe in warning against it for those with high aspirations. Mentioning the reward tied to fear, which is the act of restraint, is a support for abandoning it. Since the one being played with, the one being amused by, asks the player, the one being amused, for his wealth and is not satisfied with his request, it becomes a cause for the loss of his deeds and wealth. It is clear that the One being worshipped is different from that in two matters: He gives and does not take anything for Himself, and His taking is only by the command of maintaining some of you for others. So, He said: {And He does not ask you} - Allah in the world - {for your wealth}, neither for Himself nor all of it. This is understandable, for if they do not have piety with what is mentioned, He will empower over them those who take their wealth by what emerges from their rancor. Ibn Barjan said: When they are asked for their wealth, they are stingy. If they are forced to do so, they will fill their hearts with rancor and grudges, and there will be no advice from the Imam for them, nor from them for the Imam, nor from some of them for others, and there will be disagreement.
His statement, '{fi sabili Allah}' - that is, the Greatest King, whose goodness is hoped for and whose harm is feared, unlike anything that is trivial and playful. And when He informed them of their supplication, He separated them, saying, '{faminkum}' - that is, you who are supplicating - '{man yabkhal}' - and indeed, he who is stingy is among you, without a doubt. The other part of the statement, '{wa minkum man yujad}' - that is, 'and among you is one who gives generously' - was omitted because the intention was to deduce the stinginess mentioned previously. Since his stinginess is towards the One who gave him wealth, with only a small portion of it being requested, and the request was made solely to achieve the desired outcome, the astonishment increases with His statement, '{wa man}' - that is, and while it is the case that '{ybakhil}' - he is stingy with that - '{fa innama yabkhal}' - indeed, he is stingy with his own wealth, a stinginess that originates from '{an nafsihi}' - his own self, which is the source of all vileness, and does not breathe or compete except in something vile. If the benefit of what was requested is attained, then the stinginess with which he withheld it is, in fact, to his own detriment. This is emphasized because it is hardly conceivable that a rational person would forgo using their wealth for their own benefit. Therefore, '{wa man yajud fa innama yajud 'ala nafsihi}' - 'and he who gives generously, indeed, he gives generously to his own self' - was omitted, as it is understood from the context and the evidence is sufficient. The best interpretation is that '{ybakhil}' implies '{yamsik}' - 'he withholds' - and then '{yamsik}' was omitted, with the transitivity indicating the omitted phrase. Since the request for wealth might imply something, He said, removing the implication and affirming that a person's stinginess is indeed towards their own self, as the harm of stinginess is only towards oneself.
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ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ أَضَلَّ أَعْمَـٰلَهُمْ ﴿١﴾
Those who disbelieve and avert [people] from the way of Allah - He will waste their deeds.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَءَامَنُوا۟ بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍۢ وَهُوَ ٱلْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّـَٔاتِهِمْ وَأَصْلَحَ بَالَهُمْ ﴿٢﴾
And those who believe and do righteous deeds and believe in what has been sent down upon Muhammad - and it is the truth from their Lord - He will remove from them their misdeeds and amend their condition.
ذَٰلِكَ بِأَنَّ ٱلَّذِينَ كَفَرُوا۟ ٱتَّبَعُوا۟ ٱلْبَـٰطِلَ وَأَنَّ ٱلَّذِينَ ءَامَنُوا۟ ٱتَّبَعُوا۟ ٱلْحَقَّ مِن رَّبِّهِمْ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ لِلنَّاسِ أَمْثَـٰلَهُمْ ﴿٣﴾
That is because those who disbelieve follow falsehood, and those who believe follow the truth from their Lord. Thus does Allah present to the people their comparisons.
فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ فَضَرْبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ فَإِمَّا مَنًّۢا بَعْدُ وَإِمَّا فِدَآءً حَتَّىٰ تَضَعَ ٱلْحَرْبُ أَوْزَارَهَا ۚ ذَٰلِكَ وَلَوْ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنْهُمْ وَلَـٰكِن لِّيَبْلُوَا۟ بَعْضَكُم بِبَعْضٍۢ ۗ وَٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ فَلَن يُضِلَّ أَعْمَـٰلَهُمْ ﴿٤﴾
So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens. That [is the command]. And if Allah had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allah - never will He waste their deeds.
سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ ﴿٥﴾
He will guide them and amend their condition
وَيُدْخِلُهُمُ ٱلْجَنَّةَ عَرَّفَهَا لَهُمْ ﴿٦﴾
And admit them to Paradise, which He has made known to them.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَنصُرُوا۟ ٱللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ ﴿٧﴾
O you who have believed, if you support Allah, He will support you and plant firmly your feet.
وَٱلَّذِينَ كَفَرُوا۟ فَتَعْسًۭا لَّهُمْ وَأَضَلَّ أَعْمَـٰلَهُمْ ﴿٨﴾
But those who disbelieve - for them is misery, and He will waste their deeds.
ذَٰلِكَ بِأَنَّهُمْ كَرِهُوا۟ مَآ أَنزَلَ ٱللَّهُ فَأَحْبَطَ أَعْمَـٰلَهُمْ ﴿٩﴾
That is because they disliked what Allah revealed, so He rendered worthless their deeds.
۞ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ دَمَّرَ ٱللَّهُ عَلَيْهِمْ ۖ وَلِلْكَـٰفِرِينَ أَمْثَـٰلُهَا ﴿١٠﴾
Have they not traveled through the land and seen how was the end of those before them? Allah destroyed [everything] over them, and for the disbelievers is something comparable.
ذَٰلِكَ بِأَنَّ ٱللَّهَ مَوْلَى ٱلَّذِينَ ءَامَنُوا۟ وَأَنَّ ٱلْكَـٰفِرِينَ لَا مَوْلَىٰ لَهُمْ ﴿١١﴾
That is because Allah is the protector of those who have believed and because the disbelievers have no protector.
إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۖ وَٱلَّذِينَ كَفَرُوا۟ يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ ٱلْأَنْعَـٰمُ وَٱلنَّارُ مَثْوًۭى لَّهُمْ ﴿١٢﴾
Indeed, Allah will admit those who have believed and done righteous deeds to gardens beneath which rivers flow, but those who disbelieve enjoy themselves and eat as grazing livestock eat, and the Fire will be a residence for them.
وَكَأَيِّن مِّن قَرْيَةٍ هِىَ أَشَدُّ قُوَّةًۭ مِّن قَرْيَتِكَ ٱلَّتِىٓ أَخْرَجَتْكَ أَهْلَكْنَـٰهُمْ فَلَا نَاصِرَ لَهُمْ ﴿١٣﴾
And how many a city was stronger than your city [Makkah] which drove you out? We destroyed them; and there was no helper for them.
أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍۢ مِّن رَّبِّهِۦ كَمَن زُيِّنَ لَهُۥ سُوٓءُ عَمَلِهِۦ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُم ﴿١٤﴾
So is he who is on clear evidence from his Lord like him to whom the evil of his work has been made attractive and they follow their [own] desires?
مَّثَلُ ٱلْجَنَّةِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ ۖ فِيهَآ أَنْهَـٰرٌۭ مِّن مَّآءٍ غَيْرِ ءَاسِنٍۢ وَأَنْهَـٰرٌۭ مِّن لَّبَنٍۢ لَّمْ يَتَغَيَّرْ طَعْمُهُۥ وَأَنْهَـٰرٌۭ مِّنْ خَمْرٍۢ لَّذَّةٍۢ لِّلشَّـٰرِبِينَ وَأَنْهَـٰرٌۭ مِّنْ عَسَلٍۢ مُّصَفًّۭى ۖ وَلَهُمْ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَمَغْفِرَةٌۭ مِّن رَّبِّهِمْ ۖ كَمَنْ هُوَ خَـٰلِدٌۭ فِى ٱلنَّارِ وَسُقُوا۟ مَآءً حَمِيمًۭا فَقَطَّعَ أَمْعَآءَهُمْ ﴿١٥﴾
Is the description of Paradise, which the righteous are promised, wherein are rivers of water unaltered, rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey, in which they will have from all [kinds of] fruits and forgiveness from their Lord, like [that of] those who abide eternally in the Fire and are given to drink scalding water that will sever their intestines?
وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ حَتَّىٰٓ إِذَا خَرَجُوا۟ مِنْ عِندِكَ قَالُوا۟ لِلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ مَاذَا قَالَ ءَانِفًا ۚ أُو۟لَـٰٓئِكَ ٱلَّذِينَ طَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُمْ ﴿١٦﴾
And among them, [O Muhammad], are those who listen to you, until when they depart from you, they say to those who were given knowledge, "What has he said just now?" Those are the ones of whom Allah has sealed over their hearts and who have followed their [own] desires.
وَٱلَّذِينَ ٱهْتَدَوْا۟ زَادَهُمْ هُدًۭى وَءَاتَىٰهُمْ تَقْوَىٰهُمْ ﴿١٧﴾
And those who are guided - He increases them in guidance and gives them their righteousness.
فَهَلْ يَنظُرُونَ إِلَّا ٱلسَّاعَةَ أَن تَأْتِيَهُم بَغْتَةًۭ ۖ فَقَدْ جَآءَ أَشْرَاطُهَا ۚ فَأَنَّىٰ لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَىٰهُمْ ﴿١٨﴾
Then do they await except that the Hour should come upon them unexpectedly? But already there have come [some of] its indications. Then what good to them, when it has come, will be their remembrance?
فَٱعْلَمْ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ وَٱسْتَغْفِرْ لِذَنۢبِكَ وَلِلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ ۗ وَٱللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَىٰكُمْ ﴿١٩﴾
So know, [O Muhammad], that there is no deity except Allah and ask forgiveness for your sin and for the believing men and believing women. And Allah knows of your movement and your resting place.
وَيَقُولُ ٱلَّذِينَ ءَامَنُوا۟ لَوْلَا نُزِّلَتْ سُورَةٌۭ ۖ فَإِذَآ أُنزِلَتْ سُورَةٌۭ مُّحْكَمَةٌۭ وَذُكِرَ فِيهَا ٱلْقِتَالُ ۙ رَأَيْتَ ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌۭ يَنظُرُونَ إِلَيْكَ نَظَرَ ٱلْمَغْشِىِّ عَلَيْهِ مِنَ ٱلْمَوْتِ ۖ فَأَوْلَىٰ لَهُمْ ﴿٢٠﴾
Those who believe say, "Why has a surah not been sent down? But when a precise surah is revealed and fighting is mentioned therein, you see those in whose hearts is hypocrisy looking at you with a look of one overcome by death. And more appropriate for them [would have been]
طَاعَةٌۭ وَقَوْلٌۭ مَّعْرُوفٌۭ ۚ فَإِذَا عَزَمَ ٱلْأَمْرُ فَلَوْ صَدَقُوا۟ ٱللَّهَ لَكَانَ خَيْرًۭا لَّهُمْ ﴿٢١﴾
Obedience and good words. And when the matter [of fighting] was determined, if they had been true to Allah, it would have been better for them.
فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا۟ فِى ٱلْأَرْضِ وَتُقَطِّعُوٓا۟ أَرْحَامَكُمْ ﴿٢٢﴾
So would you perhaps, if you turned away, cause corruption on earth and sever your [ties of] relationship?
أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ فَأَصَمَّهُمْ وَأَعْمَىٰٓ أَبْصَـٰرَهُمْ ﴿٢٣﴾
Those [who do so] are the ones that Allah has cursed, so He deafened them and blinded their vision.
أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَآ ﴿٢٤﴾
Then do they not reflect upon the Qur'an, or are there locks upon [their] hearts?
إِنَّ ٱلَّذِينَ ٱرْتَدُّوا۟ عَلَىٰٓ أَدْبَـٰرِهِم مِّنۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ ٱلْهُدَى ۙ ٱلشَّيْطَـٰنُ سَوَّلَ لَهُمْ وَأَمْلَىٰ لَهُمْ ﴿٢٥﴾
Indeed, those who reverted back [to disbelief] after guidance had become clear to them - Satan enticed them and prolonged hope for them.
ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لِلَّذِينَ كَرِهُوا۟ مَا نَزَّلَ ٱللَّهُ سَنُطِيعُكُمْ فِى بَعْضِ ٱلْأَمْرِ ۖ وَٱللَّهُ يَعْلَمُ إِسْرَارَهُمْ ﴿٢٦﴾
That is because they said to those who disliked what Allah sent down, "We will obey you in part of the matter." And Allah knows what they conceal.
فَكَيْفَ إِذَا تَوَفَّتْهُمُ ٱلْمَلَـٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَـٰرَهُمْ ﴿٢٧﴾
Then how [will it be] when the angels take them in death, striking their faces and their backs?
ذَٰلِكَ بِأَنَّهُمُ ٱتَّبَعُوا۟ مَآ أَسْخَطَ ٱللَّهَ وَكَرِهُوا۟ رِضْوَٰنَهُۥ فَأَحْبَطَ أَعْمَـٰلَهُمْ ﴿٢٨﴾
That is because they followed what angered Allah and disliked [what earns] His pleasure, so He rendered worthless their deeds.
أَمْ حَسِبَ ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ أَن لَّن يُخْرِجَ ٱللَّهُ أَضْغَـٰنَهُمْ ﴿٢٩﴾
Or do those in whose hearts is disease think that Allah would never expose their [feelings of] hatred?
وَلَوْ نَشَآءُ لَأَرَيْنَـٰكَهُمْ فَلَعَرَفْتَهُم بِسِيمَـٰهُمْ ۚ وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ ٱلْقَوْلِ ۚ وَٱللَّهُ يَعْلَمُ أَعْمَـٰلَكُمْ ﴿٣٠﴾
And if We willed, We could show them to you, and you would know them by their mark; but you will surely know them by the tone of [their] speech. And Allah knows your deeds.
وَلَنَبْلُوَنَّكُمْ حَتَّىٰ نَعْلَمَ ٱلْمُجَـٰهِدِينَ مِنكُمْ وَٱلصَّـٰبِرِينَ وَنَبْلُوَا۟ أَخْبَارَكُمْ ﴿٣١﴾
And We will surely test you until We make evident those who strive among you [for the cause of Allah] and the patient, and We will test your affairs.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ وَشَآقُّوا۟ ٱلرَّسُولَ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ ٱلْهُدَىٰ لَن يَضُرُّوا۟ ٱللَّهَ شَيْـًۭٔا وَسَيُحْبِطُ أَعْمَـٰلَهُمْ ﴿٣٢﴾
Indeed, those who disbelieved and averted [people] from the path of Allah and opposed the Messenger after guidance had become clear to them - never will they harm Allah at all, and He will render worthless their deeds.
۞ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَلَا تُبْطِلُوٓا۟ أَعْمَـٰلَكُمْ ﴿٣٣﴾
O you who have believed, obey Allah and obey the Messenger and do not invalidate your deeds.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ ثُمَّ مَاتُوا۟ وَهُمْ كُفَّارٌۭ فَلَن يَغْفِرَ ٱللَّهُ لَهُمْ ﴿٣٤﴾
Indeed, those who disbelieved and averted [people] from the path of Allah and then died while they were disbelievers - never will Allah forgive them.
فَلَا تَهِنُوا۟ وَتَدْعُوٓا۟ إِلَى ٱلسَّلْمِ وَأَنتُمُ ٱلْأَعْلَوْنَ وَٱللَّهُ مَعَكُمْ وَلَن يَتِرَكُمْ أَعْمَـٰلَكُمْ ﴿٣٥﴾
So do not weaken and call for peace while you are superior; and Allah is with you and will never deprive you of [the reward of] your deeds.
إِنَّمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا لَعِبٌۭ وَلَهْوٌۭ ۚ وَإِن تُؤْمِنُوا۟ وَتَتَّقُوا۟ يُؤْتِكُمْ أُجُورَكُمْ وَلَا يَسْـَٔلْكُمْ أَمْوَٰلَكُمْ ﴿٣٦﴾
[This] worldly life is only amusement and diversion. And if you believe and fear Allah, He will give you your rewards and not ask you for your properties.
إِن يَسْـَٔلْكُمُوهَا فَيُحْفِكُمْ تَبْخَلُوا۟ وَيُخْرِجْ أَضْغَـٰنَكُمْ ﴿٣٧﴾
If He should ask you for them and press you, you would withhold, and He would expose your unwillingness.
هَـٰٓأَنتُمْ هَـٰٓؤُلَآءِ تُدْعَوْنَ لِتُنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ فَمِنكُم مَّن يَبْخَلُ ۖ وَمَن يَبْخَلْ فَإِنَّمَا يَبْخَلُ عَن نَّفْسِهِۦ ۚ وَٱللَّهُ ٱلْغَنِىُّ وَأَنتُمُ ٱلْفُقَرَآءُ ۚ وَإِن تَتَوَلَّوْا۟ يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوٓا۟ أَمْثَـٰلَكُم ﴿٣٨﴾
Here you are - those invited to spend in the cause of Allah - but among you are those who withhold [out of greed]. And whoever withholds only withholds [benefit] from himself; and Allah is the Free of need, while you are the needy. And if you turn away, He will replace you with another people; then they will not be the likes of you.