Surah Al-Hadid (الحديد) is a Medinan surah of the Quran with 29 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 6 min readAnd since the Creator of something may not necessarily be its owner, and the owner does not complete his ownership except by knowing all that exists in his dominion and having power over it, and their denial of the Resurrection is a denial of His ownership, He emphasized it by repeating the report of it, saying: {To Him belongs} namely, to Him alone {the kingdom of the heavens} and He gathered them to necessitate the status for Him {and the earth}, He singled it out due to the hiddenness of its multitude upon them, along with intending the genus, and indicated the perpetuity of His kingdom and His encompassing by saying, turning to what is estimated: from Allah is the beginning, expressing by the greatest name that encompasses, so that it is not thought that the specific is among the things that have come before: {and to Allah} namely, the King who has no equal, alone {all matters} that is, all of them, are returned with ease, with consideration of the Resurrection and the meaning of creation and annihilation, and He indicated this creation and annihilation by the most wondrous and beautiful of matters, saying: {He causes the night to enter into the day} that is, He makes it disappear and become non-existent due to deficiency and erasure, {and He causes the day to enter into the night} which had filled the universe with its light and illuminated it with its splendor, {which had become hidden in His knowledge}, and behold, the darkness had spread across the horizons and the length, which
He bestowed liberality upon himself and his wealth. And when He encouraged them to spend without any restrictions, He encouraged them to take the initiative, praising his family in particular, the people of priority, saying: {la yastawī}. And since the intention was the people of Islam, He specified them by saying: {min kum man anfaqa}, meaning, he who has spent from his wealth and all his abilities and what he is capable of. And since the intention was spending during the time of faith, not absolute time, He specified it by saying: {min qabli l-fatḥ}, meaning, before the Conquest, which is the conquest of the entire world, and the conquest of Mecca, which was the reason for the prevalence of the religion over all other religions. For the one who spent at that time was afflicted with many hardships due to the scarcity of wealth, and this necessitates that the one who spent was more perceptive and his spending was more beneficial. This is evidence of the virtue of Abu Bakr, may God be pleased with him, for he was the first to spend, and no one preceded him in this. And this verse was revealed, as reported by al-Baghawī from al-Kalbī. And since the intention of faith is serving mercy, and spending, although it is a confirmation of faith, is not complete unless one sacrifices their soul, He said: {wa qātala}, meaning, striving in spending his soul for those who believe in Him. The negation of equality is not known except by knowing the superior from the others, and it was
The great triumph, that is, the triumph that fills with its greatness all aspects of your selves, bodies, souls, and spirits.
And we do not attach anything to them as a reward or recompense. The reason for this statement is that they are given a light along with the believers, deceiving them with what they deceived in the world, so that the hardship may become great upon them due to its loss, for it is not long before Allah sends upon them a wind and darkness, extinguishing their light, and they remain in darkness. To this, the statement of the believers refers: {atmm lna nwranā} - 'Perfect our light for us,' meaning, do not extinguish it as You extinguished the light of the hypocrites. Since the one who turns them back is the One who responds to every speaker, He constructs the effect with His statement: {qīl} - 'It was said,' as an answer to their question, a statement of rejection, rebuke, mockery, and reproach: {irjʿū warāʾakum} - 'Go back behind you,' in all directions behind, which are the farthest from good, just as you were in the world, always turning back on your heels from what deserves to be accepted and striven for. {fatlamasū} - 'So seek light,' due to that turning back. It is correct to understand 'behind' as referring to the world, because this light is from it, due to the good deeds and pure knowledge they performed in it. For this reason, Imam al-Ghazali, may Allah have mercy on him, said in his book 'The Book of Love' from 'The Revival': This verse indicates that the lights must have their origin renewed in the world, then increased in the Hereafter in radiance, but as for renewing light there, it is not so. Since the estimation is: 'So they returned,' or 'So they remained in darkness,' the cause of it, and the consequence of His statement: {faḍraba} - 'So a barrier is struck,' constructed for the effect, in a similar manner to the first, and to indicate that the striking was with great speed and ease, and it is possible that the 'fa' is a consequence of what
He revives the earth with the spirit of water, so that by reviving it, it becomes humble in remembrance after its harshness, just as the earth becomes fertile with water after its submission and death. And when the matter was revealed to this extent, He produced the statement: {قد بينا} (Qadir 1), meaning, on account of the greatness that belongs to us. And since the Arabs would understand from their language what others would not, they knew - from the miracle of the Quran, due to the abundance of its benefits, the grandeur of its purposes, the precision of its methods, the greatness of its perceptions, the elegance of its compositions, the solidity of its approaches, and other aspects of its kinds and genres, which produce the realization that it is the speech of God - what others did not know. So it is as if they were specifically addressed by this statement. Thus, He presented the adjacent phrase, saying: {لكم الآيات} (Lakum al-ayatu) (For you are the signs), meaning, the illuminating signs. And since the context is about resurrection, which is one of the pillars of the fundamentals of religion, and since reason is sufficient in its estimation based on plants, and since the action that does not lead to the happiness of the afterlife is incomplete, and since the reason that does not save its owner is equivalent to nonexistence, He said, expressing it with the tool of delay, in contrast to what preceded in Al Imran, for it is among the benefits of the soul that has disappeared, and the calls that invite understanding, and the incentives that lead to mastering its knowledge: {لعلكم تعقلون} (La'allakum ta'qilun) (So that you may understand), meaning, so that you may be, in the presence of those who know and hear it from creation, on the hope of obtaining reason for you, with what is renewed for you from understanding it on the path of continuous connection.
And since charity is like the seed which it was previously mentioned that Allah the Exalted revives and multiplies many times over according to the fertility of the earth, He said, producing from what has passed what is known
There is no objection to Him {يؤتيه من يشاء}, and perhaps the expression in the present tense is an indication specific to this nation, which has the least amount of deeds but the most reward. When the People of the Book envied them, Allah said: 'Has your Lord wronged you in any way?' And when they said, 'No,' because the reward given to all groups is according to their condition, He said: 'This is My bounty, which I bestow upon whomsoever I will.' {والله}, meaning and the fact is that the King, who is characterized by all attributes of perfection, has the entire command. {ذو الفضل العظيم}, meaning the One who is beyond the comprehension of minds to describe His attributes.
My Lord, inspire me to be grateful or ungrateful {An-Naml: 40}. Thus, he remains fearful during affliction, hoping for the aftermath of blessings, saying in both situations: 'What Allah wills, will be, and what He does not will, will not be.' It is completed from this that he is pleased with the remembrance of his Lord in both situations, as the speaker said: 'A gathering for your appointment, which if it did not exist... my heart would not have been a place for yearning.' This is the characteristic of those who are freed from the bondage of the self. The value of men is only known through the calamities that change them. Whoever is not changed by adversities and is not affected by hardships is the master of his time, as indicated by Al-Qushayri. Since indulging in sorrow is due to despair and forgetfulness of blessings, and excessive joy leads to pride and amusement, and boasting was one of the characteristics of the people of this world, Allah said, explaining that what was previously forbidden was exceeding the limits with natural disposition in sorrow and joy, implying: '{For Allah does not love any ungrateful person} {And Allah does not love} meaning He does not do the action of one who loves, by honoring {any arrogant person} who looks at what he has in this world with pride, said Al-Qushayri: 'Arrogance is a remnant of the self and its perception, and pride is the perception of the importance of what one boasts about.'
And when the evidence became clear, so that no one had any excuse, and its light spread, filling all the realms, and rose high, so that the firmament was dwarfed in comparison to its loftiness, and previously, the fate of the world and its reality had been explained, and that man, when left to himself, commits what is unbecoming, such as boasting, and neglects what is desired of him in terms of good, due to his ignorance and natural inclination, and the previous verse may have suggested a sharing, the Exalted said, denying this, in response to those who expected a report about all the Prophets: 'They were given clear exposition, which removed all doubt,' emphasizing the removal of excuses by establishing the proofs through the sending of Messengers with present miracles and enduring Books, teaching that whoever turns away will be compelled to return by the sword, for the Great Wise One's greatness and wisdom refuse to leave one who turns away from clear evidence, which would bring him back from his state, and force him to suffice from his transgression: '{We have indeed sent}' - that is, with the greatness that belongs to Us - '{Our Messengers}' - that is, those who have the utmost honor, due to their connection with Us, from the angels to the Prophets, may the best of blessings, peace, greetings, and honor be upon them all, and from the Prophets to the nations - '{with clear signs}' - that is, which necessitate turning to Allah in the present, since they are free from any doubt, and indicated the greatness of His Prophets, may Allah's blessings be upon them, by saying that they came to the servants from a very high place, so He said: '{And We have sent down}' with Our greatness
They rejoice and glorify God with all voices because of the forces they saw, saying: Blessed is the King who comes in the name of the Lord, peace in heaven and glory in the highest. And some of the Pharisees from the crowd said to Him: Teacher, rebuke Your disciples. He said to them: If these should keep silent, the stones would cry out. And when He approached, He saw the city and wept over it, saying: If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes. For days will come upon you when your enemies will build an embankment around you, surround you and close in on you from every side, and level you, and your children within you, to the ground, and they will not leave in you one stone upon another. And Matthew said: When He entered Jerusalem, the whole city was stirred, saying: Who is this? The crowds said: This is Jesus, the prophet from Nazareth of Galilee. Then Jesus went into the temple of God and drove out all those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves, and said to them: It is written, My house shall be called a house of prayer, but you have made it a den of thieves. And John said: Now Jesus went up to Jerusalem and found in the temple those who sold oxen and sheep and doves, and the money changers sitting, and when He had made a whip of cords, {John 2:14-16}...
The purpose of Surah Al-Mujadalah is to inform about the severe punishment that will befall those who oppose God and His Messenger (peace be upon him), as indicated by the divine inspiration, due to God's perfect knowledge, which necessitates perfect power, and in turn necessitates encompassing all attributes of perfection. This is evident from the surah's name, which reflects its beginning and end, and the repetition of the greatest name that encompasses the story and the entire surah, which is a repetition not found in any other surah, to the extent that not a single verse is devoid of it. The verses that repeat the name multiple times are numerous, and this is to indicate that the one being addressed, who can be viewed at times with majesty and at times with perfection, is the one who has faith but has committed a slip or disobedience. Therefore, the surah includes matters that strictly condemn those who commit them, even if they are among the believers, and it does not excuse them when they commit these acts, in contrast to other matters like eating and intimacy during the night of Ramadan, which are not restricted to being awake or asleep, due to its contradiction with wisdom and its distance from the causes of mercy.
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سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ ﴿١﴾
Whatever is in the heavens and earth exalts Allah, and He is the Exalted in Might, the Wise.
لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ يُحْىِۦ وَيُمِيتُ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ ﴿٢﴾
His is the dominion of the heavens and earth. He gives life and causes death, and He is over all things competent.
هُوَ ٱلْأَوَّلُ وَٱلْـَٔاخِرُ وَٱلظَّـٰهِرُ وَٱلْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ ﴿٣﴾
He is the First and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing.
هُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍۢ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۚ يَعْلَمُ مَا يَلِجُ فِى ٱلْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ وَمَا يَعْرُجُ فِيهَا ۖ وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌۭ ﴿٤﴾
It is He who created the heavens and earth in six days and then established Himself above the Throne. He knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein; and He is with you wherever you are. And Allah, of what you do, is Seeing.
لَّهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ ﴿٥﴾
His is the dominion of the heavens and earth. And to Allah are returned [all] matters.
يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ ۚ وَهُوَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ ﴿٦﴾
He causes the night to enter the day and causes the day to enter the night, and he is Knowing of that within the breasts.
ءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَأَنفِقُوا۟ مِمَّا جَعَلَكُم مُّسْتَخْلَفِينَ فِيهِ ۖ فَٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَأَنفَقُوا۟ لَهُمْ أَجْرٌۭ كَبِيرٌۭ ﴿٧﴾
Believe in Allah and His Messenger and spend out of that in which He has made you successors. For those who have believed among you and spent, there will be a great reward.
وَمَا لَكُمْ لَا تُؤْمِنُونَ بِٱللَّهِ ۙ وَٱلرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا۟ بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَـٰقَكُمْ إِن كُنتُم مُّؤْمِنِينَ ﴿٨﴾
And why do you not believe in Allah while the Messenger invites you to believe in your Lord and He has taken your covenant, if you should [truly] be believers?
هُوَ ٱلَّذِى يُنَزِّلُ عَلَىٰ عَبْدِهِۦٓ ءَايَـٰتٍۭ بَيِّنَـٰتٍۢ لِّيُخْرِجَكُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ ۚ وَإِنَّ ٱللَّهَ بِكُمْ لَرَءُوفٌۭ رَّحِيمٌۭ ﴿٩﴾
It is He who sends down upon His Servant [Muhammad] verses of clear evidence that He may bring you out from darknesses into the light. And indeed, Allah is to you Kind and Merciful.
وَمَا لَكُمْ أَلَّا تُنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ لَا يَسْتَوِى مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ ٱلْفَتْحِ وَقَـٰتَلَ ۚ أُو۟لَـٰٓئِكَ أَعْظَمُ دَرَجَةًۭ مِّنَ ٱلَّذِينَ أَنفَقُوا۟ مِنۢ بَعْدُ وَقَـٰتَلُوا۟ ۚ وَكُلًّۭا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌۭ ﴿١٠﴾
And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavens and the earth? Not equal among you are those who spent before the conquest [of Makkah] and fought [and those who did so after it]. Those are greater in degree than they who spent afterwards and fought. But to all Allah has promised the best [reward]. And Allah, with what you do, is Acquainted.
مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًۭا فَيُضَـٰعِفَهُۥ لَهُۥ وَلَهُۥٓ أَجْرٌۭ كَرِيمٌۭ ﴿١١﴾
Who is it that would loan Allah a goodly loan so He will multiply it for him and he will have a noble reward?
يَوْمَ تَرَى ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ يَسْعَىٰ نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـٰنِهِم بُشْرَىٰكُمُ ٱلْيَوْمَ جَنَّـٰتٌۭ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ ﴿١٢﴾
On the Day you see the believing men and believing women, their light proceeding before them and on their right, [it will be said], "Your good tidings today are [of] gardens beneath which rivers flow, wherein you will abide eternally." That is what is the great attainment.
يَوْمَ يَقُولُ ٱلْمُنَـٰفِقُونَ وَٱلْمُنَـٰفِقَـٰتُ لِلَّذِينَ ءَامَنُوا۟ ٱنظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ٱرْجِعُوا۟ وَرَآءَكُمْ فَٱلْتَمِسُوا۟ نُورًۭا فَضُرِبَ بَيْنَهُم بِسُورٍۢ لَّهُۥ بَابٌۢ بَاطِنُهُۥ فِيهِ ٱلرَّحْمَةُ وَظَـٰهِرُهُۥ مِن قِبَلِهِ ٱلْعَذَابُ ﴿١٣﴾
On the [same] Day the hypocrite men and hypocrite women will say to those who believed, "Wait for us that we may acquire some of your light." It will be said, "Go back behind you and seek light." And a wall will be placed between them with a door, its interior containing mercy, but on the outside of it is torment.
يُنَادُونَهُمْ أَلَمْ نَكُن مَّعَكُمْ ۖ قَالُوا۟ بَلَىٰ وَلَـٰكِنَّكُمْ فَتَنتُمْ أَنفُسَكُمْ وَتَرَبَّصْتُمْ وَٱرْتَبْتُمْ وَغَرَّتْكُمُ ٱلْأَمَانِىُّ حَتَّىٰ جَآءَ أَمْرُ ٱللَّهِ وَغَرَّكُم بِٱللَّهِ ٱلْغَرُورُ ﴿١٤﴾
The hypocrites will call to the believers, "Were we not with you?" They will say, "Yes, but you afflicted yourselves and awaited [misfortune for us] and doubted, and wishful thinking deluded you until there came the command of Allah. And the Deceiver deceived you concerning Allah.
فَٱلْيَوْمَ لَا يُؤْخَذُ مِنكُمْ فِدْيَةٌۭ وَلَا مِنَ ٱلَّذِينَ كَفَرُوا۟ ۚ مَأْوَىٰكُمُ ٱلنَّارُ ۖ هِىَ مَوْلَىٰكُمْ ۖ وَبِئْسَ ٱلْمَصِيرُ ﴿١٥﴾
So today no ransom will be taken from you or from those who disbelieved. Your refuge is the Fire. It is most worthy of you, and wretched is the destination.
۞ أَلَمْ يَأْنِ لِلَّذِينَ ءَامَنُوٓا۟ أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلْحَقِّ وَلَا يَكُونُوا۟ كَٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ ٱلْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌۭ مِّنْهُمْ فَـٰسِقُونَ ﴿١٦﴾
Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient.
ٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ قَدْ بَيَّنَّا لَكُمُ ٱلْـَٔايَـٰتِ لَعَلَّكُمْ تَعْقِلُونَ ﴿١٧﴾
Know that Allah gives life to the earth after its lifelessness. We have made clear to you the signs; perhaps you will understand.
إِنَّ ٱلْمُصَّدِّقِينَ وَٱلْمُصَّدِّقَـٰتِ وَأَقْرَضُوا۟ ٱللَّهَ قَرْضًا حَسَنًۭا يُضَـٰعَفُ لَهُمْ وَلَهُمْ أَجْرٌۭ كَرِيمٌۭ ﴿١٨﴾
Indeed, the men who practice charity and the women who practice charity and [they who] have loaned Allah a goodly loan - it will be multiplied for them, and they will have a noble reward.
وَٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦٓ أُو۟لَـٰٓئِكَ هُمُ ٱلصِّدِّيقُونَ ۖ وَٱلشُّهَدَآءُ عِندَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَنُورُهُمْ ۖ وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَـٰتِنَآ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَحِيمِ ﴿١٩﴾
And those who have believed in Allah and His messengers - those are [in the ranks of] the supporters of truth and the martyrs, with their Lord. For them is their reward and their light. But those who have disbelieved and denied Our verses - those are the companions of Hellfire.
ٱعْلَمُوٓا۟ أَنَّمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا لَعِبٌۭ وَلَهْوٌۭ وَزِينَةٌۭ وَتَفَاخُرٌۢ بَيْنَكُمْ وَتَكَاثُرٌۭ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَـٰدِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ ٱلْكُفَّارَ نَبَاتُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصْفَرًّۭا ثُمَّ يَكُونُ حُطَـٰمًۭا ۖ وَفِى ٱلْـَٔاخِرَةِ عَذَابٌۭ شَدِيدٌۭ وَمَغْفِرَةٌۭ مِّنَ ٱللَّهِ وَرِضْوَٰنٌۭ ۚ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَـٰعُ ٱلْغُرُورِ ﴿٢٠﴾
Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition in increase of wealth and children - like the example of a rain whose [resulting] plant growth pleases the tillers; then it dries and you see it turned yellow; then it becomes [scattered] debris. And in the Hereafter is severe punishment and forgiveness from Allah and approval. And what is the worldly life except the enjoyment of delusion.
سَابِقُوٓا۟ إِلَىٰ مَغْفِرَةٍۢ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ ٱلسَّمَآءِ وَٱلْأَرْضِ أُعِدَّتْ لِلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۚ ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ ﴿٢١﴾
Race toward forgiveness from your Lord and a Garden whose width is like the width of the heavens and earth, prepared for those who believed in Allah and His messengers. That is the bounty of Allah which He gives to whom He wills, and Allah is the possessor of great bounty.
مَآ أَصَابَ مِن مُّصِيبَةٍۢ فِى ٱلْأَرْضِ وَلَا فِىٓ أَنفُسِكُمْ إِلَّا فِى كِتَـٰبٍۢ مِّن قَبْلِ أَن نَّبْرَأَهَآ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌۭ ﴿٢٢﴾
No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being - indeed that, for Allah, is easy -
لِّكَيْلَا تَأْسَوْا۟ عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا۟ بِمَآ ءَاتَىٰكُمْ ۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍۢ فَخُورٍ ﴿٢٣﴾
In order that you not despair over what has eluded you and not exult [in pride] over what He has given you. And Allah does not like everyone self-deluded and boastful -
ٱلَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ ٱلنَّاسَ بِٱلْبُخْلِ ۗ وَمَن يَتَوَلَّ فَإِنَّ ٱللَّهَ هُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ ﴿٢٤﴾
[Those] who are stingy and enjoin upon people stinginess. And whoever turns away - then indeed, Allah is the Free of need, the Praiseworthy.
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِٱلْبَيِّنَـٰتِ وَأَنزَلْنَا مَعَهُمُ ٱلْكِتَـٰبَ وَٱلْمِيزَانَ لِيَقُومَ ٱلنَّاسُ بِٱلْقِسْطِ ۖ وَأَنزَلْنَا ٱلْحَدِيدَ فِيهِ بَأْسٌۭ شَدِيدٌۭ وَمَنَـٰفِعُ لِلنَّاسِ وَلِيَعْلَمَ ٱللَّهُ مَن يَنصُرُهُۥ وَرُسُلَهُۥ بِٱلْغَيْبِ ۚ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌۭ ﴿٢٥﴾
We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might.
وَلَقَدْ أَرْسَلْنَا نُوحًۭا وَإِبْرَٰهِيمَ وَجَعَلْنَا فِى ذُرِّيَّتِهِمَا ٱلنُّبُوَّةَ وَٱلْكِتَـٰبَ ۖ فَمِنْهُم مُّهْتَدٍۢ ۖ وَكَثِيرٌۭ مِّنْهُمْ فَـٰسِقُونَ ﴿٢٦﴾
And We have already sent Noah and Abraham and placed in their descendants prophethood and scripture; and among them is he who is guided, but many of them are defiantly disobedient.
ثُمَّ قَفَّيْنَا عَلَىٰٓ ءَاثَـٰرِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَءَاتَيْنَـٰهُ ٱلْإِنجِيلَ وَجَعَلْنَا فِى قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةًۭ وَرَحْمَةًۭ وَرَهْبَانِيَّةً ٱبْتَدَعُوهَا مَا كَتَبْنَـٰهَا عَلَيْهِمْ إِلَّا ٱبْتِغَآءَ رِضْوَٰنِ ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَـَٔاتَيْنَا ٱلَّذِينَ ءَامَنُوا۟ مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌۭ مِّنْهُمْ فَـٰسِقُونَ ﴿٢٧﴾
Then We sent following their footsteps Our messengers and followed [them] with Jesus, the son of Mary, and gave him the Gospel. And We placed in the hearts of those who followed him compassion and mercy and monasticism, which they innovated; We did not prescribe it for them except [that they did so] seeking the approval of Allah. But they did not observe it with due observance. So We gave the ones who believed among them their reward, but many of them are defiantly disobedient.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَءَامِنُوا۟ بِرَسُولِهِۦ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِۦ وَيَجْعَل لَّكُمْ نُورًۭا تَمْشُونَ بِهِۦ وَيَغْفِرْ لَكُمْ ۚ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ ﴿٢٨﴾
O you who have believed, fear Allah and believe in His Messenger; He will [then] give you a double portion of His mercy and make for you a light by which you will walk and forgive you; and Allah is Forgiving and Merciful.
لِّئَلَّا يَعْلَمَ أَهْلُ ٱلْكِتَـٰبِ أَلَّا يَقْدِرُونَ عَلَىٰ شَىْءٍۢ مِّن فَضْلِ ٱللَّهِ ۙ وَأَنَّ ٱلْفَضْلَ بِيَدِ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ ﴿٢٩﴾
[This is] so that the People of the Scripture may know that they are not able [to obtain] anything from the bounty of Allah and that [all] bounty is in the hand of Allah; He gives it to whom He wills. And Allah is the possessor of great bounty.