Surah Adh-Dhariyat (الذاريات) is a Meccan surah of the Quran with 60 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 4 min readAnd bitter things, and poisons, and scorpions, and snakes, and vermin, and beasts, and insects, and between water that revives the dead, then gathers them to Gardens and Fires. Just as there is no doubt in revealing this unseen, so too there is no ambiguity in revealing that unseen. The meaning also implies that you should not be preoccupied with sustenance, for it is in the heavens, and there is no way for you to ascend to it. Instead, be occupied with the service for which you have been tasked, for the One who has the sustenance is in the heavens, and it is to the heavens that your deeds are raised. If you want your sustenance to come down to you, then send up to the heavens the good deeds. This is why they said: 'Prayer is a branch of the door of sustenance' {and be patient over it; We do not ask you for provision; We will provide for you}. And when He swore by what He has of the created things, for those who stood with the perceived and well-known things, they ascended to the highest degrees, and what He has of perfection was completely revealed. And He knew that in His treasures, all that the messengers informed about, of promise and threat, was a cause for His statement, swearing by His Holy Self, but in a familiar manner, so He said: {By the Lord} - the Originator and Manager {of the heavens and the earth} - with what He has placed in them, of what you know and what you do not know - {indeed} - the One you promise with, of good and evil, and Paradise and Fire, and the previous oath has preceded that He is truthful - {it is} a certainty {like what you} - and you are equal to the rest of what is in the earth, of inanimate objects and others - {speak}, a renewed speech at every moment, continuous, which is not an imagination or magic, meaning
The apparent and the hidden are for Allah, without any objection, and they are Ibrahim and his family, may peace be upon them. For they were the first to find the complete Islam, and they were named by it, as mentioned in Al-Baqarah, and they named their followers by it. So, this one house was truthful in faith, which is confirmation, and Islam, which is submission. Al-Baghawi said: Allah described them with faith and Islam altogether, because no believer believes except that he is a Muslim, meaning due to the interrelation between them, even if the concepts differ. Al-Asbahani said: It was said that Lut and the people of his house, who were saved, were thirteen. And because leaving the effects of those who were destroyed is clearer evidence of the power of the One who destroyed them, He said: {And We left} - meaning, with Our greatness - {in it} - meaning, in those towns - {a sign} - meaning, a great sign - {for those who fear} - as previously mentioned, they are the ones truly intended by the warning, because they are the ones who benefit from it, unlike others.
As for our believing servants, We have prepared for them the means of salvation from the ship and other things, and We have informed them thereof. So, everything that We willed and said about our allies was stated by them, changing the style to indicate greatness by themselves, the destruction being due to what is within the realm of giving life and preserving, and disposing of the means. {And a people} means, and We destroyed the people {of Noah}, due to the abundance and strength of their endeavors and their ability to do as they wished. It is also possible that it is in apposition to 'in it', meaning, and We left them as a sign. This interpretation is supported by the fact that they all perished and were the only people on earth, and their punishment encompassed the entire earth; they were a sign for them. This interpretation is also supported by the reading of 'Amr, Hamza, and al-Kisa'i, with the genitive case, in apposition to the pronoun 'in it'. Since their destruction was great and widespread at a certain time, the preposition 'from' was introduced, and He said: {before} i.e., before all these nations. Then, He explained their destruction by saying: {for they were} by nature and disposition, people for whom there was no power for anyone other than Us, the Lord of the means, to reform {a people} i.e., strong {who were rebellious} i.e., deeply rooted in their transgression of the boundaries of religion.
It was not by choice, but rather an indication of His uniqueness and perfect power, as evidenced by the matter of the Resurrection: {والسماء بنيناها} - We built the sky with the greatness that belongs to Us {بأيد} - that is, with strength and immense power, the magnitude of which cannot be comprehended. And since the sky, due to its grandeur and purity, is most befitting of divine attributes, He said, and emphasized, in response to what necessitates their denial of the Resurrection, which is their criticism of the power of God: {وإنا} - And We, despite Our grandeur {لموسعون} - are rich and capable, with an unbounded capacity, that is, power, for the term 'was' (وسع) means gentleness, and similarly, Our vastness encompasses the magnitude of its mass and the sustenance it contains for its inhabitants, so the entire earth, despite its vastness, is like a point at the center of the circle of the sky, as dictated by the divine attribute which fundamentally does not allow for partnership. We are capable of encompassing countless things like it, and even greater, without bound, and We are knowledgeable about everything, and deserving and rightful to be described with such attributes, given the power We exhibit over all that We desire. For We are not like those kings they know, for when they act, they are unable to achieve something greater, and even if they were able, it would be with difficulty and strain. And you will see on the Day of Judgment what will become insignificant and what you desire in its presence. And from Our vastness, We made the earth {فرشناها} - spread out, similarly, with the greatness that belongs to Us, so it became prepared and worthy for things to settle upon it, and it is a sign of Our preparation of the earth of Paradise and the creation of its rivers and the planting of its trees {فنعم} - and thus it is fitting that it be said in Our description: {الماهدون} - We are the ones who prepare, due to the perfection of Our power.
And when it is established that there is no refuge except to Allah, the One and Only, who is beyond all duality, and that He is the One who possesses all perfection, and since it may occur to one's mind that there are other means of recourse in existence, apart from the well-known dualities, to which one may resort as one would to the minister of a king or his gatekeeper, and the like, which serve as a means to reach Him, He says, warning against such misconceptions: {And do not set up} - that is, in your minds {with Allah} - and the greatest name is repeated, without any intention of specifying the intended meaning, for no one shares with Him in being named by it, and as a reminder of what He possesses in terms of
And since this is the case, it might be inferred that it is beyond the power of others to do the same. He says, affirming exclusivity and indicating that He is the One who divided people into the rebellious and the faithful, in conjunction with what is implied: 'I am the One who judged them to be in a state of misguidance or guidance, and I did not send the messengers or reveal the books except to extract the faithful and establish proof against the misguided.' {And I did not create the jinn and the humans} who are mostly disbelievers {except to worship Me}, meaning to drive them under My judgment in a manner that will either benefit or harm them, not because anything they do can bring Me benefit or harm, for I
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وَٱلذَّٰرِيَـٰتِ ذَرْوًۭا ﴿١﴾
By those [winds] scattering [dust] dispersing
فَٱلْحَـٰمِلَـٰتِ وِقْرًۭا ﴿٢﴾
And those [clouds] carrying a load [of water]
فَٱلْجَـٰرِيَـٰتِ يُسْرًۭا ﴿٣﴾
And those [ships] sailing with ease
فَٱلْمُقَسِّمَـٰتِ أَمْرًا ﴿٤﴾
And those [angels] apportioning [each] matter,
إِنَّمَا تُوعَدُونَ لَصَادِقٌۭ ﴿٥﴾
Indeed, what you are promised is true.
وَإِنَّ ٱلدِّينَ لَوَٰقِعٌۭ ﴿٦﴾
And indeed, the recompense is to occur.
وَٱلسَّمَآءِ ذَاتِ ٱلْحُبُكِ ﴿٧﴾
By the heaven containing pathways,
إِنَّكُمْ لَفِى قَوْلٍۢ مُّخْتَلِفٍۢ ﴿٨﴾
Indeed, you are in differing speech.
يُؤْفَكُ عَنْهُ مَنْ أُفِكَ ﴿٩﴾
Deluded away from the Qur'an is he who is deluded.
قُتِلَ ٱلْخَرَّٰصُونَ ﴿١٠﴾
Destroyed are the falsifiers
ٱلَّذِينَ هُمْ فِى غَمْرَةٍۢ سَاهُونَ ﴿١١﴾
Who are within a flood [of confusion] and heedless.
يَسْـَٔلُونَ أَيَّانَ يَوْمُ ٱلدِّينِ ﴿١٢﴾
They ask, "When is the Day of Recompense?"
يَوْمَ هُمْ عَلَى ٱلنَّارِ يُفْتَنُونَ ﴿١٣﴾
[It is] the Day they will be tormented over the Fire
ذُوقُوا۟ فِتْنَتَكُمْ هَـٰذَا ٱلَّذِى كُنتُم بِهِۦ تَسْتَعْجِلُونَ ﴿١٤﴾
[And will be told], "Taste your torment. This is that for which you were impatient."
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍۢ وَعُيُونٍ ﴿١٥﴾
Indeed, the righteous will be among gardens and springs,
ءَاخِذِينَ مَآ ءَاتَىٰهُمْ رَبُّهُمْ ۚ إِنَّهُمْ كَانُوا۟ قَبْلَ ذَٰلِكَ مُحْسِنِينَ ﴿١٦﴾
Accepting what their Lord has given them. Indeed, they were before that doers of good.
كَانُوا۟ قَلِيلًۭا مِّنَ ٱلَّيْلِ مَا يَهْجَعُونَ ﴿١٧﴾
They used to sleep but little of the night,
وَبِٱلْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ ﴿١٨﴾
And in the hours before dawn they would ask forgiveness,
وَفِىٓ أَمْوَٰلِهِمْ حَقٌّۭ لِّلسَّآئِلِ وَٱلْمَحْرُومِ ﴿١٩﴾
And from their properties was [given] the right of the [needy] petitioner and the deprived.
وَفِى ٱلْأَرْضِ ءَايَـٰتٌۭ لِّلْمُوقِنِينَ ﴿٢٠﴾
And on the earth are signs for the certain [in faith]
وَفِىٓ أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ ﴿٢١﴾
And in yourselves. Then will you not see?
وَفِى ٱلسَّمَآءِ رِزْقُكُمْ وَمَا تُوعَدُونَ ﴿٢٢﴾
And in the heaven is your provision and whatever you are promised.
فَوَرَبِّ ٱلسَّمَآءِ وَٱلْأَرْضِ إِنَّهُۥ لَحَقٌّۭ مِّثْلَ مَآ أَنَّكُمْ تَنطِقُونَ ﴿٢٣﴾
Then by the Lord of the heaven and earth, indeed, it is truth - just as [sure as] it is that you are speaking.
هَلْ أَتَىٰكَ حَدِيثُ ضَيْفِ إِبْرَٰهِيمَ ٱلْمُكْرَمِينَ ﴿٢٤﴾
Has there reached you the story of the honored guests of Abraham? -
إِذْ دَخَلُوا۟ عَلَيْهِ فَقَالُوا۟ سَلَـٰمًۭا ۖ قَالَ سَلَـٰمٌۭ قَوْمٌۭ مُّنكَرُونَ ﴿٢٥﴾
When they entered upon him and said, "[We greet you with] peace." He answered, "[And upon you] peace, [you are] a people unknown.
فَرَاغَ إِلَىٰٓ أَهْلِهِۦ فَجَآءَ بِعِجْلٍۢ سَمِينٍۢ ﴿٢٦﴾
Then he went to his family and came with a fat [roasted] calf
فَقَرَّبَهُۥٓ إِلَيْهِمْ قَالَ أَلَا تَأْكُلُونَ ﴿٢٧﴾
And placed it near them; he said, "Will you not eat?"
فَأَوْجَسَ مِنْهُمْ خِيفَةًۭ ۖ قَالُوا۟ لَا تَخَفْ ۖ وَبَشَّرُوهُ بِغُلَـٰمٍ عَلِيمٍۢ ﴿٢٨﴾
And he felt from them apprehension. They said, "Fear not," and gave him good tidings of a learned boy.
فَأَقْبَلَتِ ٱمْرَأَتُهُۥ فِى صَرَّةٍۢ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌۭ ﴿٢٩﴾
And his wife approached with a cry [of alarm] and struck her face and said, "[I am] a barren old woman!"
قَالُوا۟ كَذَٰلِكِ قَالَ رَبُّكِ ۖ إِنَّهُۥ هُوَ ٱلْحَكِيمُ ٱلْعَلِيمُ ﴿٣٠﴾
They said, "Thus has said your Lord; indeed, He is the Wise, the Knowing."
۞ قَالَ فَمَا خَطْبُكُمْ أَيُّهَا ٱلْمُرْسَلُونَ ﴿٣١﴾
[Abraham] said, "Then what is your business [here], O messengers?"
قَالُوٓا۟ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمٍۢ مُّجْرِمِينَ ﴿٣٢﴾
They said, "Indeed, we have been sent to a people of criminals
لِنُرْسِلَ عَلَيْهِمْ حِجَارَةًۭ مِّن طِينٍۢ ﴿٣٣﴾
To send down upon them stones of clay,
مُّسَوَّمَةً عِندَ رَبِّكَ لِلْمُسْرِفِينَ ﴿٣٤﴾
Marked in the presence of your Lord for the transgressors."
فَأَخْرَجْنَا مَن كَانَ فِيهَا مِنَ ٱلْمُؤْمِنِينَ ﴿٣٥﴾
So We brought out whoever was in the cities of the believers.
فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍۢ مِّنَ ٱلْمُسْلِمِينَ ﴿٣٦﴾
And We found not within them other than a [single] house of Muslims.
وَتَرَكْنَا فِيهَآ ءَايَةًۭ لِّلَّذِينَ يَخَافُونَ ٱلْعَذَابَ ٱلْأَلِيمَ ﴿٣٧﴾
And We left therein a sign for those who fear the painful punishment.
وَفِى مُوسَىٰٓ إِذْ أَرْسَلْنَـٰهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَـٰنٍۢ مُّبِينٍۢ ﴿٣٨﴾
And in Moses [was a sign], when We sent him to Pharaoh with clear authority.
فَتَوَلَّىٰ بِرُكْنِهِۦ وَقَالَ سَـٰحِرٌ أَوْ مَجْنُونٌۭ ﴿٣٩﴾
But he turned away with his supporters and said," A magician or a madman."
فَأَخَذْنَـٰهُ وَجُنُودَهُۥ فَنَبَذْنَـٰهُمْ فِى ٱلْيَمِّ وَهُوَ مُلِيمٌۭ ﴿٤٠﴾
So We took him and his soldiers and cast them into the sea, and he was blameworthy.
وَفِى عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ ٱلرِّيحَ ٱلْعَقِيمَ ﴿٤١﴾
And in 'Aad [was a sign], when We sent against them the barren wind.
مَا تَذَرُ مِن شَىْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَٱلرَّمِيمِ ﴿٤٢﴾
It left nothing of what it came upon but that it made it like disintegrated ruins.
وَفِى ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا۟ حَتَّىٰ حِينٍۢ ﴿٤٣﴾
And in Thamud, when it was said to them, "Enjoy yourselves for a time."
فَعَتَوْا۟ عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ ٱلصَّـٰعِقَةُ وَهُمْ يَنظُرُونَ ﴿٤٤﴾
But they were insolent toward the command of their Lord, so the thunderbolt seized them while they were looking on.
فَمَا ٱسْتَطَـٰعُوا۟ مِن قِيَامٍۢ وَمَا كَانُوا۟ مُنتَصِرِينَ ﴿٤٥﴾
And they were unable to arise, nor could they defend themselves.
وَقَوْمَ نُوحٍۢ مِّن قَبْلُ ۖ إِنَّهُمْ كَانُوا۟ قَوْمًۭا فَـٰسِقِينَ ﴿٤٦﴾
And [We destroyed] the people of Noah before; indeed, they were a people defiantly disobedient.
وَٱلسَّمَآءَ بَنَيْنَـٰهَا بِأَيْي۟دٍۢ وَإِنَّا لَمُوسِعُونَ ﴿٤٧﴾
And the heaven We constructed with strength, and indeed, We are [its] expander.
وَٱلْأَرْضَ فَرَشْنَـٰهَا فَنِعْمَ ٱلْمَـٰهِدُونَ ﴿٤٨﴾
And the earth We have spread out, and excellent is the preparer.
وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ ﴿٤٩﴾
And of all things We created two mates; perhaps you will remember.
فَفِرُّوٓا۟ إِلَى ٱللَّهِ ۖ إِنِّى لَكُم مِّنْهُ نَذِيرٌۭ مُّبِينٌۭ ﴿٥٠﴾
So flee to Allah. Indeed, I am to you from Him a clear warner.
وَلَا تَجْعَلُوا۟ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ ۖ إِنِّى لَكُم مِّنْهُ نَذِيرٌۭ مُّبِينٌۭ ﴿٥١﴾
And do not make [as equal] with Allah another deity. Indeed, I am to you from Him a clear warner.
كَذَٰلِكَ مَآ أَتَى ٱلَّذِينَ مِن قَبْلِهِم مِّن رَّسُولٍ إِلَّا قَالُوا۟ سَاحِرٌ أَوْ مَجْنُونٌ ﴿٥٢﴾
Similarly, there came not to those before them any messenger except that they said, "A magician or a madman."
أَتَوَاصَوْا۟ بِهِۦ ۚ بَلْ هُمْ قَوْمٌۭ طَاغُونَ ﴿٥٣﴾
Did they suggest it to them? Rather, they [themselves] are a transgressing people.
فَتَوَلَّ عَنْهُمْ فَمَآ أَنتَ بِمَلُومٍۢ ﴿٥٤﴾
So leave them, [O Muhammad], for you are not to be blamed.
وَذَكِّرْ فَإِنَّ ٱلذِّكْرَىٰ تَنفَعُ ٱلْمُؤْمِنِينَ ﴿٥٥﴾
And remind, for indeed, the reminder benefits the believers.
وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ ﴿٥٦﴾
And I did not create the jinn and mankind except to worship Me.
مَآ أُرِيدُ مِنْهُم مِّن رِّزْقٍۢ وَمَآ أُرِيدُ أَن يُطْعِمُونِ ﴿٥٧﴾
I do not want from them any provision, nor do I want them to feed Me.
إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلْقُوَّةِ ٱلْمَتِينُ ﴿٥٨﴾
Indeed, it is Allah who is the [continual] Provider, the firm possessor of strength.
فَإِنَّ لِلَّذِينَ ظَلَمُوا۟ ذَنُوبًۭا مِّثْلَ ذَنُوبِ أَصْحَـٰبِهِمْ فَلَا يَسْتَعْجِلُونِ ﴿٥٩﴾
And indeed, for those who have wronged is a portion [of punishment] like the portion of their predecessors, so let them not impatiently urge Me.
فَوَيْلٌۭ لِّلَّذِينَ كَفَرُوا۟ مِن يَوْمِهِمُ ٱلَّذِى يُوعَدُونَ ﴿٦٠﴾
And woe to those who have disbelieved from their Day which they are promised.