Surah Al-Anam (الأنعام) is a Meccan surah of the Quran with 165 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
{With those who had ridiculed them} i.e., with those Messengers {what they used to ridicule} i.e., the punishment with which they were threatened, and which was the reason for their ridicule.
And capability does not occur except with knowledge, as indicated by His statement: {And He} - meaning, no one else - {is the All-Hearing}, meaning, He has hearing that reaches every moving thing, {and the All-Knowing}, meaning, He has comprehensive knowledge through sight, hearing, and other senses, of every moving and stationary thing, including your statements, actions, and others. So, do not have hope that anything from your reckonings will be left out. The term "All-Knowing" here is more emphatic than "All-Seeing". This is similar to what was previously mentioned in His statement: {Say, do you worship, besides God, that which holds no power to harm or benefit you? And God is the All-Hearing, the All-Knowing} {5:76}, which is a translation of His statement: {He knows your secrets and your openly expressed words, and He knows what you earn} {6:3}.
When the proofs stood and there remained no room for doubt for those with insight, the situation demanded that the voice of disapproval be raised against them for their turning away from Him and their aversion to His door. Thus, He expressed this in the form of a command to him {Prophet Muhammad} to disapprove of himself, so that it would be more appealing to them and more suitable for them. For what had been mentioned earlier informs of the extreme opposition and warns of the bad consequences of disobedience. It is as if they said: Is there any way to reconciliation? It was said: No, except that you take me as a guardian, and that, by my life, is your happiness in both worlds. And do not covet taking me as peers and guardians, and this will never be, and it is the meaning of His saying: {Say} i.e., explicitly stating to them his disapproval of their inclination towards their peers in any way. Since the disapproval was directed at making others as guardians, not at taking a guardian.
Behold, I send you forth as sheep in the midst of wolves; be ye therefore wise as serpents, and harmless as doves. {Matthew 10:16} But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; {Matthew 10:17} And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. {Matthew 10:18} But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. {Matthew 10:19} For ye are not ye that speak, but the Spirit of your Father which speaketh in you. {Matthew 10:20} The brother will deliver up the brother to death, and the father his child; and the children will rise up against their parents, and cause them to be put to death. {Matthew 10:21} And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. {Matthew 10:22} But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. {Matthew 10:23} The disciple is not above his master, nor the servant above his lord. {Matthew 10:24} It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? {Matthew 10:25} Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. {Matthew 10:26} What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. {Matthew 10:27}
They thought that they were our partners in worship or that they could provide testimony that would lead to it. They are being called upon today to diminish your harm or to elevate your status. This questioning may occur in their absence or in their presence. The inquiry is about what they thought would benefit them, and it is as if their absence is equivalent to their presence. When it became unlikely that they would be informed of anything other than reality on that day, after the veil of ignorance was lifted and the earthquakes and terrors were revealed, it was indicated by a distant pronoun: {ثم لم تكن فتنتهم} - their trial or test did not achieve anything except that they said, in persistence of what they were deeply rooted in, which is the description of lying: {والله ربنا} - by God, our Lord, they mentioned the most great name, to which the greatest mountains bow and the dumb stones speak, which encompasses all the meanings of the beautiful names that many of them appeared to them on that day. They confirmed this by mentioning the descriptive attribute of their upbringing and continuous kindness to them: {ما كنا مشركين} - we were not associating partners with You. Their denial reached a point where they lie on that day, after the cover was lifted, in hopes of something that will not benefit them.
And when their disbelief in this (revelation) was a means to lead them to a great extent of ignorance, which belies their claims in this world, namely their disputations with him (the Prophet), and He concluded the verse with what I have seen as a great threat; I sensed that the soul would come to know their state when they are returned to Allah, the Exalted, and (when) what they were threatened with is disclosed to them. So, their Prophet was informed that their state at that time would be one of (true) faith.
It comes with a kind of lamentation {قالوا يا حسرتنا} i.e., "O, bring us the regret!" or "O, bring us the sorrow that suits us in this station!" For there is no comfort for us except you, and it is a metaphor for the greatness of sorrow and a warning about it, so that man may be deterred from its causes {على ما فرطنا} i.e., what we have neglected {فيها} i.e., because of the Hour. Thus, we have missed what brings happiness in it, namely, the refinement of morals that prepare one for the competition by abandoning the pursuit of the prophets. That is because God created the responsible being and sent to him a holy, rational soul, and sent it down to the lower world. He bestowed upon him apparent blessings, which are the apparent senses that perceive, and the bodily organs and tools, and inner blessings, which are reason, thought, and others. So that he may use these powers and tools to acquire true knowledge and virtuous morals, which magnify their benefits after death. He sent the prophets, peace be upon them, for guidance and showed them miracles so that they may be believed. However, they turned away from what they were called to, which is the purification of the soul, and turned to using the tools and powers for fleeting pleasures and desires. Thus, the bodily tools, which are the capital, passed them by. They did not perceive the pleasures they thought were profits; they lost the provisions, and did not prepare their souls for guidance. Therefore, they have neither capital nor profit, and they are in extreme disconnection and alienation. There is no greater loss than this.
And when We have consoled him with what is sufficient for consolation, We inform him that he has no alternative but to be patient. So, He says, connecting to what has been previously estimated: "Then be patient, and be patient just as they were patient." And in order to minimize what you encounter from them in the sight of Allah: {And even if it seems great} i.e., extremely large {to you their turning away} i.e., from what comes to them of signs, which We previously reported on with Our statement {And not a single sign comes to them from the signs of their Lord, but they turn away from it} [Al-An'am: 4]. I intended to transition - in Our informing you that proposed signs will not benefit them - from knowledge of certainty to the certainty of sight {So if you are able to seek} i.e., strive with your utmost effort and ability {a passage} i.e., an outlet {in the earth} through which you can penetrate to what you might be able to reach {or a ladder in the sky} i.e., a means to ascend to what you are capable of {Then bring them a sign} i.e., what they proposed to you, then do it, so you may witness that they do not increase, when you bring it to them, except in turning away, just as We have informed you.
The indications [of the Quranic verses] are repeated and numerous: those who believed are living, hearing our words, speaking our praises, and seeing our actions. In reference to them, He said: {And those who disbelieved} - i.e., they made disbelief occur - {Our signs} - i.e., due to the greatness that necessitates adding them to Us, whether they are visible or audible - disbelieving repeatedly, equal to the number of signs, in actuality or potentiality, and even by turning away from them. {They are deaf} - i.e., dead, and thus they do not hear - {and dumb} - they do not speak - {in darkness} - i.e., blind, and they do not see. Therefore, they do not cease to stumble blindly, striving to the utmost in their endeavor to ruin, because that is the state of those in darkness, and how [woeful] is one who is in all kinds of darkness! Perhaps he gathered them [the descriptions] to indicate that the disbeliever does not benefit from sight or insight, and that when they did not benefit from their life, hearing, speech, sight, or intellect, all of that becomes a [mere] absence. When He clarified that the deaf, dumb, and blind [person] cannot be guided, He also clarified that this is relative to others, and that it is an affirmation of His transcendence from seeking to answer their proposed signs. But as for Him, He does what He wills. He said in response to one who might say, "Only guidance is possible for them": {Whomever Allah wills} - i.e., He whose affair is entirely [under His control], and no one has any affair alongside Him - {to mislead, He misleads; and whomever He wills} - He guides.
And when He established for them, through this verse, evidence of His oneness, until the paths (of reasoning) shone bright in reminding them that supplication may uncover calamity, He informed them that abandoning (supplication) leads to misery, as a means of encouraging them to persist in it and warning them against neglecting it. He said: {And indeed, We have sent} - given our greatness - {to nations} - people who are followed by others, and they are worthy of being addressed by people due to their multitude and greatness. And since the intended (nations) are some (of the nations), and they are those whom God wanted to bear witness to and narrate their stories, He inserted the preposition and said: {before you} - (meaning) Messengers, but they opposed them. This deletion is justified as it is understood. {And We seized them} - (meaning) and so Our sending (the Messengers) to them was a cause for (their punishment).
And the walking of trees, and the speech of reptiles and stones, and the gushing of water, and guarding with fiery sparks, and the breeding of camels, and similar things that are commonly known in the signs of prophethood, may have led them to think that its corollary is his claim, because he owns the treasures. Therefore, they would propose to him signs that would necessarily lead to it, for the purpose of discrediting. He denied what they thought was a corollary to his claim, saying: {I do not say to you} - that is, now or in the future - and since God had given him the keys to the treasures of the earth, he refused them out of humility towards God, may He be exalted. He restricted it with the phrase "to you", to inform the believers of it, so that they may increase their faith, but as for the disbelievers, informing them of it would only encourage them to make mocking proposals, which would be of no benefit. {I have with me the treasures of God}, that is, the greatest kingdom, which belongs to Him, who has absolute wealth and ultimate power, and there is no equal to Him. So, I will bring you what you propose as signs, and what you desire as treasures, and what you mock as punishment, but the treasures are in His hand, and He does what He wills. Since they were accustomed to some humans, namely soothsayers, informing about some unseen things, and soothsayers would mix truth with falsehood, and the Prophet would inform them of many unseen things, which would always come to pass, without any addition or omission, they began to think that he knew the unseen, but...
And their density in not permitting what is permissible, which is what everyone should fear, as He says: {those who fear} (i.e., permitting the permissible by reason and habit). Since the thing feared is the gathering (of all beings) itself, not with the condition of it being from a specific entity, He built it for the object, saying: {that they may be gathered} (i.e., collected) and they are reluctant {to their Lord} (i.e., the one who did them a favor by creating and nurturing them, while they fell short in showing gratitude). In the state of {not having} (a deity or intercessor), He pointed to the belittling of everything other (than Him) and its lowness by saying: {other than Him} (i.e., from the rank that is below His rank). It is known that everything is under the power of His greatness and is inferior to His rank; {they have no} (intercessor or protector), that is, on the face of singularity or intercession. And {He has no protector} (i.e., one who can) rescue them by the power of His might from what they fear. {Nor an intercessor} who can rescue them by the goodness of his intercession and the greatness of his rank and position. {Perhaps they will be mindful} (i.e., so that their state may be like those who hope that a barrier will be placed between them and the punishment of God). Since He ordered (the Prophet) to call those who turned away from Him and to confront them, He ordered him to preserve those who followed him and to be kind to them, saying: {And do not turn away those who call upon} (i.e., the poor among the Muslims), {their Lord} (i.e., the one who does them a favor), which is the opposite of what the disbelievers do when they invoke those who do not own them any harm or benefit. Then He explained the state of those who are constant in their invocation, which requires sincerity, saying: {in the morning and evening} (i.e., at the two ends of the day, generally speaking).
When the Prophet (peace be upon him) was prohibited from dismissing them, he was taught how to gently approach them. He was instructed to say, addressing their inherent worth: When those who consider my servants weak come to you, do not be dismissive of them: {When they come to you}. The explicit mention of the pronoun's place indicates a description that warrants their honor and a generalization to others, as He says: {Those who believe} - whether they or others are wealthy or poor. He pointed to their belief in what is worthy of faith, saying: {in Our signs}. This highlights the greatness of these signs in relation to Us. {Then say} to them, initiating with a greeting of peace to honor them and soothe their minds: {Peace be upon you}. This peace is a declaration of safety from Me and from God, and a negation of the hardships they face in this world. Then, He explains the reason for this, saying: {Your Lord has decreed mercy upon Himself}. Furthermore, He elaborates on this by stating that He knows human beings are prone to deficiency, as their innate nature is inclined towards loss, except for those whom He chooses to favor. Hence, He says: {that whoever of you does evil} - regardless of the nature of the evil deed
And there is no seed that suggests the earth has no light from within itself, hinting at the wonders that this human, composed of it, contains, as stated in {في ظلمات الأرض} - 'in the darkness of the earth' - meaning even if it were in the farthest depths of the earth, so how about what is in the light and is greater than the seed. After specifying, He returns to generalization in response to the other, saying: {ولا رطب ولا يابس} - 'nor wet nor dry' - whether it exists, does not exist, or will exist, {إلا في كتاب مبين} - 'except in a clear book' - which explains its conditions, circumstances, and all its affairs and times. Thus, it is established that He is the doer of all things in the world, with their essences and accidents, in a perfect and precise manner, because He alone knows all the information, and whoever is characterized by knowledge of all information is specialized in creating all created things, capable of all possibilities.
And when it is said that the object (of the verb) is more terrifying, (the Qur'an) says: {one of you, death} (is coming), which means that there is no escape or avoidance from it. {His soul} will be taken, meaning his spirit will be seized completely, {by our messengers} - the angel of death and his assistants, with all the greatness and majesty they possess, in relation to us. {And they do not delay} in taking the soul of anyone, whether it be a single individual or anything less or more, by being slow or hesitant, so that death may be hastened or delayed. And when He, glorified be He, alluded to His power through the multitude of soldiers that are beyond count - although He is independent of them by virtue of His attribute of dominance - He then alluded, in a passive voice, to the greatness and comprehensiveness of His power and ability, saying: {Then}, after they have been detained in the confines of the barzakh, {they are returned} to Him, as their returner, from whom they are unable to defend themselves at all, {to Allah}, whose greatness has no bounds, nor can His soldiers and servants be counted. {Their Lord}, the originator and controller of all their affairs, {the Right}, the one whose authority is firmly established. And every authority, other than His, such as that of the guardians and others, is null and void; for the guardians do not know except what is apparent to them, while He, glorified be He, knows the secret and what is hidden. And when the addressee has realized His might and dominance, and has conceived of His power and greatness, his heart and hearing become prepared for what is conveyed to him and recited to him; (the Qur'an) then says: {Is it not to Him} alone, in truth, {that the judgment belongs}. And when the exclusivity of judgment to Him, among all creation, is a matter that perplexes the mind and can hardly be conceived, (the speaker) humbles himself in the face of His power, saying:
{Or from beneath your feet} means by sinking, or stirring up snakes, or other earthly creatures, as happened to some of those who came before, or by inciting your inferiors and servants against you. {Or He mixes you} means He confuses you while you are {in factions}, i.e., divided, each faction following its own desires, and this becomes a cause for the sword. {And He makes some of you taste the might of others} He makes some of those factions experience the power of others, thus making no distinction between the sacred and the profane. This results in rapid raids and plundering becoming widespread. The style of this discourse suggests that it will occur at some point in time for some people. The speech of kings is usually crafted to avoid being without a form that can be actualized, even if it is on the basis of a condition or the like. How then can the speech of the King of kings, the Knower of the Unseen, be otherwise? In order to train for understanding such speech from Allah, the Prophet (peace be upon him) said, as reported by at-Tirmidhi in Tafsir from Sa'd ibn Abi Waqqas (may Allah be pleased with him): "It will certainly happen, but its interpretation has not yet come." He described it as hasan gharib. We will return to this with further discussion and verification in {Blessed is He who, if He wills, can make for you better than that} . Since this is a great clarification, He points to its greatness by saying: {Behold!} and further emphasizes it by asking: {How do We make the signs} , i.e., how do We repeat these signs, directing them from all different angles, making them clear, beneficial, and eloquent {that they may understand *} Their condition is like that of someone who is expected to understand and benefit from it, but {they denied it}, i.e., they denied this punishment.
What is in their hearts, according to what they have perceived in the signs, is not what is expressed on their tongues {and a painful punishment}. This means that their outward and inward selves will be perpetually afflicted by what has become apparent in them, after what was hidden {because of} what they used to conceal, namely, their repeated covering up of the signs.
And when it was something they knew and had witnessed repeatedly, and they were aware that the supplication of their companions for him was of utmost sincerity and good, and that if he followed them he would be saved, otherwise he would perish in a manner that could not be rectified, their response was: If the supplication of his companions is guidance, he made it clear that it was utterly insignificant, to the point where it could be said that it was not guidance at all compared to what he was calling them to, by saying: {Say, indeed, the guidance of Allah} - that is, the one that gathers all the attributes of perfection - {is the guidance} - that is, it is the only guidance, just like the supplication of the companions of the Most High. For even if that guidance saves one from destruction, it is nothing in comparison to this guidance, because the thing that truly matters is that which leads to eternal happiness. And when the import was: We have been commanded to cling to it and abandon everything else, He appended a general command to it, saying: {And We have commanded} - that is, it has been ordained for us by One who has no command over anyone else - {to submit} - that is, to make Islam, which is complete submission, our objective, and thereby abandon every desire; and to establish prayer, which means to perform it with all its apparent and hidden limits, and thereby adorn ourselves with it as with the finest adornment - {to the Lord of the worlds}, that is, due to His favor towards every individual in everything He has created. Then He explained what was commanded, as if He said: To submit {and to establish prayer} for His sake {and to fear Him}, that is, to do so not in a manner of jest and play, but with taqwa and mindfulness, so that what is outwardly apparent from it may indicate what is inwardly hidden of Islam for those who do good. And when it was: So He who originated your creation from clay, and then you became human beings, having form; and made you alive; and by His power, throughout the days, you spread out - He appended
And when they were engaging in the worship of others besides Him, while acknowledging that He is the Creator of the heavens and the earth, in a state similar to one who believes that the being they worship besides Him is the one who created them or is a partner in that creation. For none besides Him has the power to gather those within His dominion, He, the Exalted, said, alerting them to their heedlessness and awakening those who were slumbering, reiterating the evidence mentioned at the beginning of the surah from another perspective: {And He} alone {is the One who created} that is, brought into existence, invented, and decreed {the heavens and the earth} that is, due to their enormity and the multitude of wisdom and benefits within them {with truth} that is, by establishing truth; and you see that it is not established in this abode, nor is it near to being established. Therefore, it is obligatory for everyone who knows that God is wise.
Regarding the little and much of polytheism, the matter is concluded thus: the intention is that they did not mix their faith with anything of polytheism. The nunation (tanwin) in this case is for diminishment, just as it can be for magnification. This is from the usage of a word in its literal and metaphorical senses, or in the meaning shared between them, with the word being used in both cases - and Allah knows best.
In Surah Yunus, God willing. Since Ismail and Elisha were among those whom God guided their people without punishment, they were followed by those whom God guided their people through punishment and then saved them after their people had perpetrated evil acts. He said: {And Yunus} meaning We guided him. When the lineage of Ibrahim (peace be upon him) came to an end, (God) concluded (the prophetic line) with the son of his brother, whose people strayed and were suddenly destroyed. Between the stories of these two latter prophets, there is a correspondence in terms of destruction and salvation, and a conformity in that both were sent to people other than their own. He then said: {and Lot}. Then He described them with what generally applies to those before them, saying: {And all of them} - those mentioned - {We have favored} due to Our vast knowledge and comprehensive power {over all the worlds}. All these prophets were guided by God through His guidance and strove in the way of God with the true striving. God began with Ibrahim (peace be upon him) and concluded with Lot (peace be upon him), the son of his brother, in this good sequence. It was also said: God destroyed Nimrod and his army - the people of Ibrahim (peace be upon him) - after his emigration. If this is authentic, the conformity in the destruction of the people of each of them - the people of (Ibrahim) and the people of Lot, the son of his brother - after their prophets had left them is complete. Thus, there is a correspondence between them, just as there was a correspondence between the story of Yunus and his people. Among the subtleties of arranging them in this manner is that Ismail (peace be upon him) corresponds to Nuh (peace be upon him), for he is fourth in count if counted from the end of this group, just as Nuh (peace be upon him) is fourth if counted from the beginning. The connection between them is that...
He does it, or has someone who leads him astray; and when He has explained the virtue of guidance and specified the heads of His people, He threatens those who abandon it, whoever they may be, saying, making manifest His divine majesty through absolute richness, and exalting Himself above what is observed in others, even if only for a brief moment: {And if they were to associate} - these are the ones whom We have mentioned in praise, and made clear their exclusive characteristics - {anything with Him}, which God has protected them from, and by which He has rectified the crooked paths, and illuminated the darkness of the earth in all its vastness {all that they used to do would be nullified *}. Even if it were done with utmost perfection according to the laws of knowledge. He further intensifies the warning against slackness in pursuit and deviation from the right intention, saying: {They are those to whom We have given} by Our greatness {the Book}, which is the comprehensive collection of all good; whoever possesses what it contains of knowledge and understanding, rules over the inner selves, because people love him and thus submit to him with their inner selves {and wisdom}, which is action based on knowledge; from it comes the authority of the word over the outward, even if the inner selves dislike it {and prophethood}, which is knowledge adorned with wisdom, and involves placing everything in its rightful position; it combines the two preceding ranks, which is why the prophets rule over the inner selves with what they have.
And when they said, "God has not revealed anything to any human," it was a clear lie and included a denial of revelation - exonerated be the Prophet, peace be upon him. As for the Jews, it was by deed, and as for Quraysh, it was by approval. Some disbelievers claimed revelation was sent to them, intending to cast doubt on the Quran. The Almighty said, warning against lying, especially in matters of revelation, connecting to the phrase "Say, who sent down": {And who is more wrong than one who fabricates} a lie, whether by deed, like the Jews, or by approval, like Quraysh, {a falsehood against God}, regardless of the type of lie, let alone denying revelation to humans. {Or says, "I have been revealed to," but} in reality, he {has not been revealed to} anything. This is a general threat, as is the custom of the noble Quran, encompassing all who are characterized by any of that, such as Musaylimah, the Asawad al-Ansi, and others.
Finally, (the disunity among the people) occurred because what was between them (i.e., the ties of relationship) became like a trench due to the severance of the bond of unity, making connection (with one another) unattainable. This explanation is based on the reading of the majority (of scholars) with the nominative case. The example given (here) corresponds to the meaning of the reading of Nafi', Al-Kisa'i, and Hafs from 'Asim with the accusative case, based on the notion of circumstance. When the meaning reverted to the severance of ties, (the Quran) stated the reason for this, which is the disappearance of the support that they used to rely on, saying: {And you deviated (from the truth)} (meaning they went astray and what they assumed was invalid) {from what you used to claim *} (referring to all those false claims). When the oneness of God, prophethood, and the message were established, and the arguments and evidence for them were concluded; and when the discourse here reached the point where the majesty (of God) became apparent, and the veil of wisdom was lifted, and the power of the Word became manifest, the listener was prepared to reflect on it, and his understanding branched out to ponder it. (The Quran) then pointed to it, indicating and teaching that what has passed was inevitably produced and appeared, reminding (the listeners) of His signs: {And those who believe in the Hereafter} and the story of Ibrahim, peace be upon him. The discussion at the beginning of the surah about the proofs of oneness was then generalized to other aspects, informing (the listeners) that the proofs of God's majesty exceed the number of grains of sand, and alerting them that the ultimate goal is to know God Himself, His attributes, and His essence: {Indeed, God} (the One who possesses all attributes of perfection, and is capable of everything He wills) {is the One who splits the seed} (meaning, He creates and splits it from the plant and vegetation; this expression was used because before its existence, the thing did not exist, and the mind imagines a continuous darkness of non-existence).
It contains knowledge of the stars and their benefits, so He said: {And He} meaning no one else {is the One who has made} for you the stars. Since the concern for us is greater, He preceded with saying: {the stars} meaning all of them, whether they are moving or fixed, even if your knowledge falls short of all of them, just as it falls short of perfecting and reaching the knowledge of the moving stars. {That you may find your way} meaning that you may strive to learn guidance, {by means of them} to know the direction of prayer, the times of prayer, fasting, and other benefits for you in this world and the next. Since the earth and water have nothing but darkness in themselves, and the darkness of night is added to that, He said: {in the darkness of the land} meaning that which has no signs, even if it has signs, they may be hidden, {and sea} because it has no signs. The addition to them is either for accompaniment or likening the covered paths and others to darkness. Al-Hafiz Abu Bakr al-Khatib al-Baghdadi reported in a part of his collection on the stars, through Ahmad ibn Sahl al-Ashnani, from Umar ibn al-Khattab, may God be pleased with him, who said: Learn from the stars what guides you on land and sea, then stop. Learn from genealogy what connects you to your relatives and what makes marriage permissible or forbidden for you, then stop. It is also reported through the route of Abdullah ibn Imam Ahmad in his additions to the Musnad, from Ali, may God be pleased with him, who said: The Messenger of God, peace be upon him, said: "O Ali, perform ablution thoroughly, even if it is difficult for you; do not eat charity; and do not ride on saddled donkeys..."
And when He mentioned the various aspects of creative innovation resulting from these two existences, and the reasons for their persistence, which give rise to seasons and other phenomena, He then followed it up with its proximate cause, which is water, from which every living thing is made. He stated this in detail, having previously mentioned it in a general sense in relation to seeds and kernels, guiding it along the path of benevolence, just as He had done with the preceding signs. For when a sign is presented in a manner that demonstrates benevolence and reminds one of favors, its impact on the heart is great. Therefore, it is appropriate for one engaged in calling others to follow this path, so that it may have a greater hold on hearts: {And He} - that is, no one else - {who sends down} - by His power, knowledge, and wisdom - {from the sky} - that is, the real sky that you know, as indicated by the clear expression and similar references to the animal kingdom, which are hinted at through allusion - {water} - that is, flowing and pouring. And since the creation of all living things from water is a matter of great magnitude that cannot be fully comprehended, He drew attention to it by transitioning to a discussion of the manifestation of His greatness, saying: {Then We brought forth} - that is, We produced...
With insights, and do not descend to the depths of blind imitation, until you reach a point where you only understand what is perceived by the senses. Rather, ascend to the heights of knowledge, to the heavens of independent reasoning, and unsheathe the swords of insight to cut off the paths of deviation. For if you are content with the lower, you will only harm yourselves, but if you strive for the higher, then it is for your own benefit. And thus, regarding this radiant light and manifest secret, He says: {faman absara} - whoever sees, i.e., acts upon evidence - {falinafsihi} - it is for his own sake, as his insight is a means to save him from the path of destruction. {waman 'ami} - and whoever is blind, i.e., does not find guidance through evidence - {fa'alayha} - it is against him, as his blindness leads him astray and causes him harm. Since the meaning is that neither I nor anyone else gains or loses anything from one's insight or blindness, it is estimated that: I am only a bearer of glad tidings and a warner. He then addressed the servants, emphasizing that it is their duty to be humble and submit to the power and might of God, saying: {'alaykum} - it is upon you, and emphasized it with: {bihafiz} - I have no authority over you; I only guide and warn, and protect you from what leads to destruction.
His estimation is: "So had Allah willed, they would not have associated, nor would they have spoken of Him." {And had Allah willed, they would not have associated} meaning no association would have occurred from them in the first place. For He has willed for Himself what He has willed for you, so let this be a consolation for you. And since the estimation is: "For indeed He, exalted, is a guardian over them," He then connected to it: {And We have not made you} - meaning with Our greatness - and He indicated that loftiness does not belong to anyone but Him, exalted be He: {a guardian over them} meaning He preserves their actions lest they do something that does not please Him, and then He compels them to desist from it. {And you are not} and He presented what is more general than negating the verification of loftiness that encompasses and dominates, which is specific to the divine: {over them a guardian} meaning you take the right from them by force and deal with them as they deserve, whether good or evil. Rather, you are only a deliverer on Our behalf, and the matter of guiding and misguiding them is up to Us. And when the warning against taking others besides Him as equals and daughters was prolonged - and they are less than that and more insignificant - it was feared that this might lead to reviling them. So He forbade it due to the great evil that reviling can lead to: {And do not revile} and when the polytheists did not understand.
They are determined to it, swearing to faith upon the arrival of a proposed sign, yet they are unaware that what prevents them from faith is actually the divine will; for if they were to believe in the signs that have come to them, it would be sufficient to prompt them to faith. All signs are equally indicative of the truthfulness of the caller in violating the norm and the inability to bring something similar, as they all point to the same reality.
And since the preceding content established the enmity of the disbelievers towards the Prophet (peace be upon him), it is as if it was said to him as a form of solace and to strengthen his heart: for We have made them enemies to you because you are knowledgeable, and the ignorant are indeed enemies to those who possess knowledge. {And likewise} i.e., just as We have made disbelievers among humans and jinn as your enemies, {We have made for every prophet} i.e., those who came before you, and He used the singular form to refer to a group - indicating that they are a unified force in their enmity - He said: {an enemy}, and clarified that the intended meaning is the general category of evil people, replacing it with: {devils} i.e., evil ones, {of humans and jinn}, some of whom may assist others, as the devil of the jinn may find assistance from the devil of humans due to the similarity in their nature or the inclination of their hearts. He pointed to the lowliness of their affairs and the bad outcome of their actions with His saying: {some of them} i.e., devils from both types {would whisper to others} i.e., communicate with each other in secret {embellished speech} i.e., adorned and polished it. And since this indicates that - because it has no reality - were it not for the embellishment, it would not have been said, He further clarified it with His saying: {as a deception} i.e., in order to deceive them with it, i.e., to trick them so that they become like the careless, those who are accustomed to not being cautious.
Specifically {مفصلاً}, means distinguished, wherein lies the distinction between the permissible and prohibited, and other rulings, along with what the verse separators provide in terms of subtle insights and knowledge that reveal the realities of beginnings and endings. Indeed, there is great emphasis in this surah on highlighting the details, as those with insight in the various sciences realize that one who fails to master detail will not achieve mastery in composition. Since the estimation is: "Then you and all masters of eloquence know its reality through its detailed explanation, and you are incapable of producing something similar," it is then followed by: {والذين}, which could be a circumstantial clause. {آتيناهم} means "whom We have given" - that is, with Our greatness, which you know and through which they recognize the truth from falsehood - {الكتاب}, referring to the well-known scripture, namely the Torah, Gospel, and Psalms. {يعلمون} means "they know" - due to their previous acquaintance with divine books. When the mention of majesty was noble and in the context of a decree that only occurs with unparalleled excellence, and this position in the context of revelation required kindness, He did not remain silent but said: {من ربك}, meaning "from your Lord," the One who has granted you favors through this book, including various virtues. {بالحق} means "with the truth," the most complete, as it contains glad tidings for them in their books, and corresponds to them in mentioning sound rulings, wise exhortations, and frequent mention of God in ways that soften hearts.
And since the station is for the knowledge that reveals realities and clarifies what to follow and what to avoid, He said, explaining this information: {Your Lord} - the One who has favored you by sending down this Book that reveals doubt and guides to what is right - {is} alone {the most knowledgeable}. Due to the intense requirement of the situation for knowledge, He separated it from what follows to quickly convey to the understanding that He is more knowledgeable than anyone who might assume knowledge in general. Then He said: {of} those who {stray} - i.e., those from whom deviation occurs - {from His way} - which He has clarified through His knowledge. {And He} alone {is the most knowledgeable of those who are guided}, just as He is the most knowledgeable of those who stray. Whoever commands you to follow Him, then follow Him; and whoever warns you against Him, then avoid Him. Whoever strays, He will cause to fall, and whoever is guided, He will save. So hold onto His means, fearing the severity of His punishment on the Day of Reckononing. Having mentioned what has passed regarding the prohibited animals and what is associated with them in the Mā'idah, which the people of Jahiliyyah used to justify eating animals that had been associated with Shirk, and having clarified that there is no harm to the believers from the religion of the people of deviation if they are guided, and having followed that with what is suitable and connected to it, it became clear that everything belongs to Him and is under His control, and that He has no partner. Therefore, gratitude is due to Him alone. Yet, despite this, they disbelieved in His favors and attributed partners to Him, and they did not stop at that; they even assigned a share to them from what He has created of crops and livestock.
It is narrated about the Prophet (peace be upon him) that a people used to bring him meat, not knowing whether the name of Allah had been mentioned over it or not. He (the Prophet) said: "Mention His name yourselves and eat it." 'Aisha (RA) said: "They were recent converts from disbelief." This indicates that what is intended (by the verse) is that (the meat) should be from that which is permissible to slaughter, and it does not imply the condition of actual utterance of the name (of Allah). When it is possible that doubts may shake the convictions of those who are firm in their faith, (the Qur'an) warns against them: {And verily, the Shayatin (devils)} - i.e., the most evil and mischievous of the rebellious jinn and men, who are far from good, and are prepared to propagate misguidance and are incensed with the curse (of Allah) upon them - {do inspire their agents} - i.e., they whisper to those who are close to them in disposition and are prepared to accept their speech - {to dispute with you} - i.e., to mislead you from what He has commanded you, by saying to you: "What Allah has killed is more right (to eat) than what you yourselves have killed," and so on. The people of the Haram should not stand anywhere else (to perform rituals); a stranger should not be equal to them in (performing) Tawaf in his clothes; vowing to idols is like vowing to the Ka'bah, and other such fabrications, which they based on their desires, which they themselves acknowledge are misguiding and harmful, and they are excessive in their condemnation of those who follow it and incline towards it. It is sufficient to refute all their doubts that the owner of the (true) religion and the ruler of the kingdom has prohibited (such practices).
Woe to you! When will you realize this? By God, we will never believe in it. And if what is meant is that he, the Prophet, comes with similar signs to those of the earlier prophets, such as splitting the sea, the hand, the staff, and reviving the dead, and the like, and they referred to them in a condescending and mocking manner, and they expressed it by 'glory' to indicate complete power, then there is no excuse. When He mentioned the name of God, indicating the enormity of what they had dared to do, and how their hearts were overwhelmed by the darkness of their desires, He referred to the glory of the prophets, to which even the most proud and haughty submit, and then repeated it to emphasize the matter and to alert them to the greatness of God's power. He said, in response to their claim of acquiring wisdom and their objection to God, the Almighty: {Allah} - that is, with all His attributes of perfection - {knows best} - that is, better than everyone who can be expected to have knowledge - {where He places} - that is, He decides and causes to happen - {His message} - that is, all of it, in relation to every individual of the creation, and He does not put it in a place out of whims. When this verse revealed that they had dared to challenge Him and insisted on the ugliest of sins, which is disbelief, not out of a desire for evidence, but out of a disease of envy, the soul longed to know what would happen to them, so He said in response: {He will afflict} - that is, with a promise that will not be broken.
An-Nahhas: "{حرجاً مما قضيت} means doubt and constriction. The origin of haraj is constriction." The verification of this is that the verse here contains - after emphasizing by using the form fa'eel without a doer - another emphasis either by a source or by the name of the doer, it gave an increase over the origin of the verb, which is intensity. So, the meaning of al-fath (the opening) is constriction - with breaking the ض and keeping the ي silent - and its meaning - if you break haraj - is constriction, by re-presenting the name of the doer. The material of haraj, in this specific arrangement, revolves around a constricted place with many trees, and it necessitates standing on the face of the earth, rising, collecting, preventing, intensifying, confusion, heat, and cold. It - in any order, and it is five: haraj, jahar, rajh, hajr, and jarh - revolves around hajr, which is the known body. It necessitates heaviness, prevention, sharpness, standing, and hardness, which is roughness. And it necessitates constriction. So, it returns to roughness; haraj in the meaning of constriction, and harajah is for the thicket. And haraj is for the necklace of udh' (a type of bead). And harjuj is for the strong cold wind. And the she-camel al-harjuj is for the one with a hard heart. And it is allowed to return to sharpness. And jarh is for the bed of the dead because of the constriction of the chest from mentioning it, and because of its constriction.
To Repentance: {Has not a messenger come to you} And when the two groups became one, as if a single entity, He addressed them saying: {from among you}, even though the messengers were specifically from among humans. Since the consideration in this surah is predominantly focused on knowledge, in order to establish the completeness of power, which is one of its necessary consequences, as evidenced by {He knows your secrets and what you make public} {Is not God more knowledgeable about the thankful ones} {And with Him are the keys of the unseen} and other similar verses. And for this reason, He extensively mentioned in it the details that only the knowledgeable can provide. Therefore, the narrative (قص), which involves following the traces, was more suitable, and He said: {They recount} with recitation and explanation, the positions of the signs {My signs to you}, meaning they follow the signs that, due to their majesty and greatness, are rightfully attributed to you, and they resolve them conclusively {and they warn you} or they caution you {of the meeting of this Day}, meaning with what they have told you, that it is seeking you persistently, and you are heading towards it on the ships of days and the vessels of sins, while you are unaware of the rapid pace {They said}, excusing themselves with humility and submissiveness {We bear witness} against ourselves, regarding what You, Glory be to You, have done to us in terms of good deeds, and what we have done in terms of evil {against our own selves}, meaning by the coming of the messengers to us and their advising us, as indicated by another verse: {They said: Yes, but the word of punishment has been justified against the disbelievers} And He clarified that their misguidance was in the most disgraceful and foolish ways in this world. To the point that they were deceived by it, despite its cheapness, because it was confined to this world, and they were unaware of the hereafter, due to its loftiness and remoteness. He then said: {and they were deceived}
{He is heedless of what they do} means that He is unaware of anything that anyone of the two groups may do; rather, He is knowledgeable of everything, and He is capable of rewarding the doer. Therefore, do not be deceived by the fact that He delays punishment, thinking that it is because the cause of punishment is hidden. This verse is one of the clear references to the recording of the righteous among the jinn. And since requesting worship might imply that the one worshiped benefits from the worship or is harmed by disobedience, and since delaying punishment while being capable might be thought to imply weakness, He says, in a way that is both enticing and terrifying: {And your Lord} - the One who has favored you and them by sending you - {is the Rich} - alone, without needing any worship or worshipper. Let the worshipper work for the benefit or harm of their own self. {The Merciful} - alone, by delaying punishment and sending warnings to remind of what is deserved for deeds. Given that His attributes are exclusively rich and merciful, there is no mercy except from Him and no richness except from Him. And He only ordained reward and punishment out of mercy and generosity. He then clarifies this by stating: {If He wills, He can eliminate you} - all of you, by destruction. So, let none of you think that destruction is contingent upon something.
To the Messenger of Allah, may the blessings of Allah be upon him, and in alleviation, and He emphasized consolation by saying: {fadh-hum wa mā yafturon} meaning what they utter of falsehood and deliberately perpetrate.
The feminization is not real, and the rest are installed on making it incomplete with the masculine, carrying it on the word "what" {Fahm} i.e., their males and females {Fihe} i.e., that existing thing in the wombs {Shurakaa'} i.e., on an equal basis. And since all of this was a description by them of things in places other than where Allah loves, He said: {Sayajziyahum wasfuhum} i.e., by putting the painful punishment in every place they dislike being described, until it becomes like their description, which they continued to follow their desires until it became a fixed creation for them. So, He will show them the evil effect of it. Then He explained this by saying: {Innahu Hakeem} i.e., He does not judge a thing except with its like and puts it in its most rightful and most just place. {Alim} i.e., with matching and who deserves it, and in what way He does it, and in what way it is more complete and perfect. In that is a clear indication that these things are in extreme distance from wisdom, so He is exalted from making their law, and it is pure foolishness that no one does except an unjust ignorant person.
And when the Exalted mentioned the details of their foolishness and alluded to their meanings, He gathered them and explicitly stated the disappointment they yielded, in seven aspects, each one of which is a complete reason for regret. So He said: {قد خسر} And He made apparent in the place of omission a generality and suspension of the judgment with the description, so He said: {الذين قتلوا} Ibn 'Amir and Ibn Kathir read it with emphasis, intending to convey multitude, while the rest read it without emphasis {أولادهم سفهاً} meaning lightly, or frivolously
When the sheep were separated into goats and sheep, this sufficed to indicate a similar separation for camels into 'arab and bakht, and for cows into 'arab and jawamis. This was because these [latter categories] can interbreed with one another, unlike sheep, which cannot interbreed with one another. This was reported by Sheikh Badr ad-Din az-Zarkashi in his book of Wasaaya from the explanation of al-Minhaj from the book of 'Iqad by Ibn Suraqah, where he said: "{And of camels, two}" refers to a male and a female {and of cows, two}, similarly, meaning a male and a female. [The idolaters] say: {O, are the two males} from these two types {forbidden} or {the two females}, or {what} the wombs of {the two females} contain, on your claim. Since the assumption [of their argument] is: did this [prohibition] come to you from Allah, whose decree is final, through the tongue of a prophet? He countered their claim with a rebuke and denial, saying: {Or were you witnesses} present {when Allah decreed} this for you, as you have decisively stated, or did you decide on the prohibition of what you forbade and the permissibility of what you permitted, with no one having the authority to prohibit or permit except Allah? Therefore, you attributed the decree to Him. Given that the assumption, as produced by the context, is: you have indeed lied about Allah, where you attributed to Him what you did not take from Him, neither through an intermediary nor without one, He then mentioned:
And when it involves a lie against him, it is a lie against Allah, and the expression used in all this implies.
Sometimes through conjecture and guesswork, and at other times through sheer lying, certainty {is attempted}.
It is due to Allah that they are contrary to what they claim; thus, it is categorically invalid for anyone to testify to that truth. When it is as if it is said: "If they are brought forward, they will not be able to - if they have any intellect or modesty - speak when they hear this truth," He based it on His statement: {If} they dare to be audacious {and testify}, i.e., falsely and wrongfully to what we have invalidated by definitive evidence, {do not testify with them}, i.e., leave them and do not yield to them, for they are on misguidance and their testimony is only based on their desires. {And do not follow desires}. The apparent position of the pronoun shows a generalization and suspension of the ruling by description, indicating that the guide to perversion and every deviation is only desires, and that whoever contradicts the apparent meaning of the verses is only a person of desires. So He said: {Those who disbelieve}, i.e., they cause disbelief, {Our signs}, i.e., due to their clear appearance and their greatness by adding them to Us. When He described them by disbelief, He followed it with a description of their lack of faith and indicated by the sequence with 'and' the deep-rootedness of each of the descriptions. So He said: {And those who do not believe in the Hereafter}, i.e., which is the house of recompense, for if they had assumed it, they would not have dared to commit lewd acts. {And they, with their Lord, equate}, i.e., they make others equal to Him, and they will know when they say to their partners, while they are in Hell and disputing, {By Allah, indeed we were in clear error when we equated you with the Lord of the worlds} {26:97-98}.
His action was driven by the fear of scarcity. When he enjoined the first obligation upon the one who bestows favors, the one who brings into existence from non-existence, he followed it with what is due to the first one who bestows favors after Him, as a means to bring about existence. He said, prohibiting harm, in the form of commanding kindness with the utmost emphasis, considering the tendency of souls to be lenient towards them. Similarly, all commanded acts are presented in this context, which implies that their opposites are prohibited, so that he who is commanded to do them is also prohibited from doing their opposites, making it more emphatic and significant: {And with parents, [do good]} i.e., do good to them. When he had enjoined [good treatment] on the one who brings into existence, he prohibited causing non-existence, starting with the most severe form, and said: {And do not kill your children}. When the prohibition was general, and it might have been obligatory for a child to kill [someone], he specified it to clarify the aspect [of the prohibition] and said: {out of poverty} i.e., for fear of poverty that befalls you. Then he gave a reason for that, and since it appears that poverty befalls [the parents], he mentioned the parents [first] and said: {We provide for you}, addressing [them as] the poor. Then he added the children, saying: {and for them} as well. The apparent meaning of His saying in {fear of poverty} [Al-Isra: 31] is that the parents are wealthy but fear that they will become poor if they feed their children. [In this verse] He started with the children, saying, "We provide for them," then added the parents, saying, "and for you" - noted by Abu Hayyan. When killing them was considered the most repugnant of all repugnancies, after associating partners with God, he followed it with the prohibition of absolute repugnancies, which are those whose ugliness is severe and whose matter is great, by prohibiting them.
"This is" - i.e., the path which I have legislated for you - "My straight path, so follow it" - i.e., with utmost effort, for it is the path that gathers the servants on the truth, in which lies every good. And since the command to follow it implies a prohibition from following anything else, He explicitly stated it to emphasize His command: "And do not follow the [other] paths" - i.e., those that branch off from the right path and cause division among the servants - "or else you will be scattered" - i.e., by those false paths - "away from His path". And since He praised it, commanding it and prohibiting from anything else, and clarified the reason for that, He emphasized His praise: "That is what He has enjoined upon you" And since He had warned against deviating from it, and it is known that whoever deviates from the right path falls into peril, and anyone who imagines themselves to be in peril fears, He said: "Perhaps you will have taqwa" - i.e., follow it and leave others, so that your state may be that of one who is expected to fear lest they stumble and fall into destruction. This is similar to His previous praise of it: {This is the straight path of your Lord} [6:126], and {We have indeed made the signs clear for a people who remember} [6:126]. He detailed these rulings in three verses, and concluded each verse with a reminder, so that it would be more emphatic in its statement and more likely to be accepted. And He concluded each one with {perhaps you will have taqwa}, for if reason calls for remembrance, then it leads to taqwa.
He said: "And it approaches, a near offering to the Lord, the covering spread over the entrails, and every cloth that is on the shoulders, the loins, and the fat that is over them and on the side - until he said: And He said: "The fat is for the Lord, an eternal covenant, and do not eat blood or fat," then He said: And the Lord spoke to Moses and said to him: "Speak to the children of Israel and say to them: Do not eat the fat of cattle or the fat of sheep, of goats, because whoever eats the fat of an animal, and brings a near offering to the Lord, that soul shall be cut off from its people. And do not eat blood in any of your dwellings, of animals or of birds, and any soul that eats blood, that soul shall be cut off from its people." And it is stated in the fifth book: "As for blood, do not eat it, but pour it out on the ground like water," then He said after it a little: "And eat in your gates from all the desires of your souls, but beware of eating blood, for the blood of the animal is in its soul, so do not eat the soul with the flesh, that it may be good for you and your children after you, when you do good before God, the Lord your God." He returned to the third book and said: "And Moses and Aaron entered into the tabernacle, and came out and blessed the people, and the glory of the Lord appeared before all the people, and fire came out from before the Lord and consumed the fat and the whole burnt offering on the altar, and all the people saw it and praised God."
As is His custom in bringing His deniers to account {or your Lord comes} - that is, the appearance of the favour bestowed upon you becomes fully manifest with all the signs that the intellects can perceive, and that is on the Day of Reckoning. {Or He comes} - and He has made it vague to intensify the matter and magnify it - {with some of your Lord's signs} - that is, the portents of the Hour, at which time His complete manifestation and greatest favour to you will take place, such as the emergence of the beast of the earth, which will distinguish the disbeliever from the believer, and the rising of the sun from the west, which heralds the closure of the door of repentance. Al-Bukhari reported in his Tafsir and elsewhere on the authority of Abu Hurairah that the Prophet (peace be upon him) said: "The Hour will not be established until the sun rises from the west; and when the people see it, they will believe; but that will be when no soul will benefit from believing if it had not believed before." Then he recited the verse. And since the coming of the angels - all of them - is a matter that the intellects cannot comprehend, nor can they describe its magnitude, nor is it glad tidings for the wrongdoers when they see it, for if it were to occur in their presence, it would tear them apart and overwhelm them, so the matter is concluded and they do not look around. But as for the manifestation of the Lord, glory be to Him, and exaltation of His name, and the greatness of His majesty, the matter is greater than the speech of any speaker, even if the eloquent ones try to express it or the magniloquent ones try to convey it. He said: {on the day when} - that is, when it is revealed and manifest - {some of your Lord's signs} - that is, the favour bestowed upon you by bringing it about, as a confirmation to you and a terror and destruction to those who oppose you - {will not benefit a soul} - that is, a disbelieving soul - {its faith} - that is, at that time - nor will it benefit a believing soul whose good deeds are what it had previously earned, for its faith preceded that sign, along with repentance and what comes after it. Therefore, He explained it by saying: {that had not}
The Qaf and the emphasis on the broken Ya' is, in the reading of the rest, with a broken Qaf and an open light Ya', a source meaning standing, described for intensification, and He increased it with praise, mentioning it to them - to remind them of their father's tradition - that it is the religion of their greatest father: {the religion of Ibrahim} and the religion is what appears to be guided by the light of reason in the darkness of what people undertake from the customs of worldly affairs - provided by Al-Harali. Therefore, He said: {Hanif} meaning gentle, soft, easy, and capable of straightness, because it tends with evidence, not dry nor stiff, and standing with imitation blindly about the light of evidence - as it has been mentioned earlier in Al-Baqarah, and it is the meaning of His saying: {And what} that is, and in a state {that He was not} of {the polytheists}, that is, those who are rigid with their illusions in claiming a partner for Allah, while seeing Him, that He does not harm, nor benefit, nor is He suitable for the partnership of a human being, let alone others, in any way, they do not follow evidence, nor do they listen to a saying. So, this is a praise for this religion that He guided to, and a statement that it is the one that He chose for His friend Ibrahim, peace be upon him, returning to {And when Ibrahim said to his father Azar} [Al-An'am: 74] which the Surah is actually built upon, and the edges are thrown to him, and an encouragement in this religion, because all those who oppose cling to the tails of Ibrahim, peace be upon him: the Arabs and the People of the Book, by the relation of fatherhood, and the Magians, by the relation of the country and brotherhood. He indicated by that, that Muhammad, peace be upon him, understood what his father Ibrahim, peace be upon him, argued with his people and preceded.
This is followed by a reminder of their being singled out for kindness, as He says, connecting to {and He is the Lord of everything}: {and He} - that is, no one else - {who made you} - O mankind - {successors on Earth} - that is, you act in it as a successor, having power over everything you desire. It is possible that this refers specifically to the Arabs, and the apparent meaning of the words is that what is meant by "the Earth" is the land they inhabit, namely the Arabian Peninsula; while its inner meaning is a glad tiding of their Islam rising above all other religions, and their triumph over most of the people of the Earth in these times, and over all the people of the Earth in the end. {And He raised some of you} in levels of intellect, knowledge, religion, wealth, status, and physical and spiritual strength {above others in degrees} - that is, despite your being of one origin. Sometimes, the lowly may be more intelligent than the high-born, but his intelligence does not benefit him; this is a clear indication that all this is only from the One, the Almighty - not due to any incapacity, ignorance, or stinginess on His part. Then He explains the reason for this, saying: {that He may test you} - that is, He acts towards you as one who tests, in order to establish proof against you - and He knows you better than you do {in what He has given you} to see if the noble will show mercy to the lowly, and if the poor will be content with the little He gives, and if the strong will show gratitude and the weak show patience. When He mentioned the elevation of some of them over others, and given that it is in the nature of man to be proud, He follows it with a threat to the oppressor and an appeal to the repentant, indicating - by His sublimity of status and greatness of power - the weakness of the high-born among them, and their inability to punish the lowly, as there is someone who stands between them and prevents them, and because they are in need of.
Read the full surah text
ٱلْحَمْدُ لِلَّهِ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَجَعَلَ ٱلظُّلُمَـٰتِ وَٱلنُّورَ ۖ ثُمَّ ٱلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ يَعْدِلُونَ ﴿١﴾
[All] praise is [due] to Allah, who created the heavens and the earth and made the darkness and the light. Then those who disbelieve equate [others] with their Lord.
هُوَ ٱلَّذِى خَلَقَكُم مِّن طِينٍۢ ثُمَّ قَضَىٰٓ أَجَلًۭا ۖ وَأَجَلٌۭ مُّسَمًّى عِندَهُۥ ۖ ثُمَّ أَنتُمْ تَمْتَرُونَ ﴿٢﴾
It is He who created you from clay and then decreed a term and a specified time [known] to Him; then [still] you are in dispute.
وَهُوَ ٱللَّهُ فِى ٱلسَّمَـٰوَٰتِ وَفِى ٱلْأَرْضِ ۖ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ ﴿٣﴾
And He is Allah, [the only deity] in the heavens and the earth. He knows your secret and what you make public, and He knows that which you earn.
وَمَا تَأْتِيهِم مِّنْ ءَايَةٍۢ مِّنْ ءَايَـٰتِ رَبِّهِمْ إِلَّا كَانُوا۟ عَنْهَا مُعْرِضِينَ ﴿٤﴾
And no sign comes to them from the signs of their Lord except that they turn away therefrom.
فَقَدْ كَذَّبُوا۟ بِٱلْحَقِّ لَمَّا جَآءَهُمْ ۖ فَسَوْفَ يَأْتِيهِمْ أَنۢبَـٰٓؤُا۟ مَا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ ﴿٥﴾
For they had denied the truth when it came to them, but there is going to reach them the news of what they used to ridicule.
أَلَمْ يَرَوْا۟ كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍۢ مَّكَّنَّـٰهُمْ فِى ٱلْأَرْضِ مَا لَمْ نُمَكِّن لَّكُمْ وَأَرْسَلْنَا ٱلسَّمَآءَ عَلَيْهِم مِّدْرَارًۭا وَجَعَلْنَا ٱلْأَنْهَـٰرَ تَجْرِى مِن تَحْتِهِمْ فَأَهْلَكْنَـٰهُم بِذُنُوبِهِمْ وَأَنشَأْنَا مِنۢ بَعْدِهِمْ قَرْنًا ءَاخَرِينَ ﴿٦﴾
Have they not seen how many generations We destroyed before them which We had established upon the earth as We have not established you? And We sent [rain from] the sky upon them in showers and made rivers flow beneath them; then We destroyed them for their sins and brought forth after them a generation of others.
وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَـٰبًۭا فِى قِرْطَاسٍۢ فَلَمَسُوهُ بِأَيْدِيهِمْ لَقَالَ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَـٰذَآ إِلَّا سِحْرٌۭ مُّبِينٌۭ ﴿٧﴾
And even if We had sent down to you, [O Muhammad], a written scripture on a page and they touched it with their hands, the disbelievers would say, "This is not but obvious magic."
وَقَالُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ مَلَكٌۭ ۖ وَلَوْ أَنزَلْنَا مَلَكًۭا لَّقُضِىَ ٱلْأَمْرُ ثُمَّ لَا يُنظَرُونَ ﴿٨﴾
And they say, "Why was there not sent down to him an angel?" But if We had sent down an angel, the matter would have been decided; then they would not be reprieved.
وَلَوْ جَعَلْنَـٰهُ مَلَكًۭا لَّجَعَلْنَـٰهُ رَجُلًۭا وَلَلَبَسْنَا عَلَيْهِم مَّا يَلْبِسُونَ ﴿٩﴾
And if We had made him an angel, We would have made him [appear as] a man, and We would have covered them with that in which they cover themselves.
وَلَقَدِ ٱسْتُهْزِئَ بِرُسُلٍۢ مِّن قَبْلِكَ فَحَاقَ بِٱلَّذِينَ سَخِرُوا۟ مِنْهُم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ ﴿١٠﴾
And already were messengers ridiculed before you, but those who mocked them were enveloped by that which they used to ridicule.
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ ثُمَّ ٱنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُكَذِّبِينَ ﴿١١﴾
Say, "Travel through the land; then observe how was the end of the deniers."
قُل لِّمَن مَّا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ قُل لِّلَّهِ ۚ كَتَبَ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ لَا رَيْبَ فِيهِ ۚ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ ﴿١٢﴾
Say, "To whom belongs whatever is in the heavens and earth?" Say, "To Allah." He has decreed upon Himself mercy. He will surely assemble you for the Day of Resurrection, about which there is no doubt. Those who will lose themselves [that Day] do not believe.
۞ وَلَهُۥ مَا سَكَنَ فِى ٱلَّيْلِ وَٱلنَّهَارِ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ ﴿١٣﴾
And to Him belongs that which reposes by night and by day, and He is the Hearing, the Knowing.
قُلْ أَغَيْرَ ٱللَّهِ أَتَّخِذُ وَلِيًّۭا فَاطِرِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ ۗ قُلْ إِنِّىٓ أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ ۖ وَلَا تَكُونَنَّ مِنَ ٱلْمُشْرِكِينَ ﴿١٤﴾
Say, "Is it other than Allah I should take as a protector, Creator of the heavens and the earth, while it is He who feeds and is not fed?" Say, [O Muhammad], "Indeed, I have been commanded to be the first [among you] who submit [to Allah] and [was commanded], 'Do not ever be of the polytheists.' "
قُلْ إِنِّىٓ أَخَافُ إِنْ عَصَيْتُ رَبِّى عَذَابَ يَوْمٍ عَظِيمٍۢ ﴿١٥﴾
Say, "Indeed I fear, if I should disobey my Lord, the punishment of a tremendous Day."
مَّن يُصْرَفْ عَنْهُ يَوْمَئِذٍۢ فَقَدْ رَحِمَهُۥ ۚ وَذَٰلِكَ ٱلْفَوْزُ ٱلْمُبِينُ ﴿١٦﴾
He from whom it is averted that Day - [Allah] has granted him mercy. And that is the clear attainment.
وَإِن يَمْسَسْكَ ٱللَّهُ بِضُرٍّۢ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَ ۖ وَإِن يَمْسَسْكَ بِخَيْرٍۢ فَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ ﴿١٧﴾
And if Allah should touch you with adversity, there is no remover of it except Him. And if He touches you with good - then He is over all things competent.
وَهُوَ ٱلْقَاهِرُ فَوْقَ عِبَادِهِۦ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْخَبِيرُ ﴿١٨﴾
And He is the subjugator over His servants. And He is the Wise, the Acquainted [with all].
قُلْ أَىُّ شَىْءٍ أَكْبَرُ شَهَـٰدَةًۭ ۖ قُلِ ٱللَّهُ ۖ شَهِيدٌۢ بَيْنِى وَبَيْنَكُمْ ۚ وَأُوحِىَ إِلَىَّ هَـٰذَا ٱلْقُرْءَانُ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَ ۚ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ ٱللَّهِ ءَالِهَةً أُخْرَىٰ ۚ قُل لَّآ أَشْهَدُ ۚ قُلْ إِنَّمَا هُوَ إِلَـٰهٌۭ وَٰحِدٌۭ وَإِنَّنِى بَرِىٓءٌۭ مِّمَّا تُشْرِكُونَ ﴿١٩﴾
Say, "What thing is greatest in testimony?" Say, "Allah is witness between me and you. And this Qur'an was revealed to me that I may warn you thereby and whomever it reaches. Do you [truly] testify that with Allah there are other deities?" Say, "I will not testify [with you]." Say, "Indeed, He is but one God, and indeed, I am free of what you associate [with Him]."
ٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمُ ۘ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ ﴿٢٠﴾
Those to whom We have given the Scripture recognize it as they recognize their [own] sons. Those who will lose themselves [in the Hereafter] do not believe.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَـٰتِهِۦٓ ۗ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّـٰلِمُونَ ﴿٢١﴾
And who is more unjust than one who invents about Allah a lie or denies His verses? Indeed, the wrongdoers will not succeed.
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًۭا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوٓا۟ أَيْنَ شُرَكَآؤُكُمُ ٱلَّذِينَ كُنتُمْ تَزْعُمُونَ ﴿٢٢﴾
And [mention, O Muhammad], the Day We will gather them all together; then We will say to those who associated others with Allah, "Where are your 'partners' that you used to claim [with Him]?"
ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ إِلَّآ أَن قَالُوا۟ وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ ﴿٢٣﴾
Then there will be no [excuse upon] examination except they will say, "By Allah, our Lord, we were not those who associated."
ٱنظُرْ كَيْفَ كَذَبُوا۟ عَلَىٰٓ أَنفُسِهِمْ ۚ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ ﴿٢٤﴾
See how they will lie about themselves. And lost from them will be what they used to invent.
وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ ۖ وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًۭا ۚ وَإِن يَرَوْا۟ كُلَّ ءَايَةٍۢ لَّا يُؤْمِنُوا۟ بِهَا ۚ حَتَّىٰٓ إِذَا جَآءُوكَ يُجَـٰدِلُونَكَ يَقُولُ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَـٰذَآ إِلَّآ أَسَـٰطِيرُ ٱلْأَوَّلِينَ ﴿٢٥﴾
And among them are those who listen to you, but We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if they should see every sign, they will not believe in it. Even when they come to you arguing with you, those who disbelieve say, "This is not but legends of the former peoples."
وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْـَٔوْنَ عَنْهُ ۖ وَإِن يُهْلِكُونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ ﴿٢٦﴾
And they prevent [others] from him and are [themselves] remote from him. And they do not destroy except themselves, but they perceive [it] not.
وَلَوْ تَرَىٰٓ إِذْ وُقِفُوا۟ عَلَى ٱلنَّارِ فَقَالُوا۟ يَـٰلَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِـَٔايَـٰتِ رَبِّنَا وَنَكُونَ مِنَ ٱلْمُؤْمِنِينَ ﴿٢٧﴾
If you could but see when they are made to stand before the Fire and will say, "Oh, would that we could be returned [to life on earth] and not deny the signs of our Lord and be among the believers."
بَلْ بَدَا لَهُم مَّا كَانُوا۟ يُخْفُونَ مِن قَبْلُ ۖ وَلَوْ رُدُّوا۟ لَعَادُوا۟ لِمَا نُهُوا۟ عَنْهُ وَإِنَّهُمْ لَكَـٰذِبُونَ ﴿٢٨﴾
But what they concealed before has [now] appeared to them. And even if they were returned, they would return to that which they were forbidden; and indeed, they are liars.
وَقَالُوٓا۟ إِنْ هِىَ إِلَّا حَيَاتُنَا ٱلدُّنْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ ﴿٢٩﴾
And they say, "There is none but our worldly life, and we will not be resurrected."
وَلَوْ تَرَىٰٓ إِذْ وُقِفُوا۟ عَلَىٰ رَبِّهِمْ ۚ قَالَ أَلَيْسَ هَـٰذَا بِٱلْحَقِّ ۚ قَالُوا۟ بَلَىٰ وَرَبِّنَا ۚ قَالَ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ ﴿٣٠﴾
If you could but see when they will be made to stand before their Lord. He will say, "Is this not the truth?" They will say, "Yes, by our Lord." He will [then] say, "So taste the punishment because you used to disbelieve."
قَدْ خَسِرَ ٱلَّذِينَ كَذَّبُوا۟ بِلِقَآءِ ٱللَّهِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمُ ٱلسَّاعَةُ بَغْتَةًۭ قَالُوا۟ يَـٰحَسْرَتَنَا عَلَىٰ مَا فَرَّطْنَا فِيهَا وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَىٰ ظُهُورِهِمْ ۚ أَلَا سَآءَ مَا يَزِرُونَ ﴿٣١﴾
Those will have lost who deny the meeting with Allah, until when the Hour [of resurrection] comes upon them unexpectedly, they will say, "Oh, [how great is] our regret over what we neglected concerning it," while they bear their burdens on their backs. Unquestionably, evil is that which they bear.
وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا لَعِبٌۭ وَلَهْوٌۭ ۖ وَلَلدَّارُ ٱلْـَٔاخِرَةُ خَيْرٌۭ لِّلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ ﴿٣٢﴾
And the worldly life is not but amusement and diversion; but the home of the Hereafter is best for those who fear Allah, so will you not reason?
قَدْ نَعْلَمُ إِنَّهُۥ لَيَحْزُنُكَ ٱلَّذِى يَقُولُونَ ۖ فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَـٰكِنَّ ٱلظَّـٰلِمِينَ بِـَٔايَـٰتِ ٱللَّهِ يَجْحَدُونَ ﴿٣٣﴾
We know that you, [O Muhammad], are saddened by what they say. And indeed, they do not call you untruthful, but it is the verses of Allah that the wrongdoers reject.
وَلَقَدْ كُذِّبَتْ رُسُلٌۭ مِّن قَبْلِكَ فَصَبَرُوا۟ عَلَىٰ مَا كُذِّبُوا۟ وَأُوذُوا۟ حَتَّىٰٓ أَتَىٰهُمْ نَصْرُنَا ۚ وَلَا مُبَدِّلَ لِكَلِمَـٰتِ ٱللَّهِ ۚ وَلَقَدْ جَآءَكَ مِن نَّبَإِى۟ ٱلْمُرْسَلِينَ ﴿٣٤﴾
And certainly were messengers denied before you, but they were patient over [the effects of] denial, and they were harmed until Our victory came to them. And none can alter the words of Allah. And there has certainly come to you some information about the [previous] messengers.
وَإِن كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ ٱسْتَطَعْتَ أَن تَبْتَغِىَ نَفَقًۭا فِى ٱلْأَرْضِ أَوْ سُلَّمًۭا فِى ٱلسَّمَآءِ فَتَأْتِيَهُم بِـَٔايَةٍۢ ۚ وَلَوْ شَآءَ ٱللَّهُ لَجَمَعَهُمْ عَلَى ٱلْهُدَىٰ ۚ فَلَا تَكُونَنَّ مِنَ ٱلْجَـٰهِلِينَ ﴿٣٥﴾
And if their evasion is difficult for you, then if you are able to seek a tunnel into the earth or a stairway into the sky to bring them a sign, [then do so]. But if Allah had willed, He would have united them upon guidance. So never be of the ignorant.
۞ إِنَّمَا يَسْتَجِيبُ ٱلَّذِينَ يَسْمَعُونَ ۘ وَٱلْمَوْتَىٰ يَبْعَثُهُمُ ٱللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ ﴿٣٦﴾
Only those who hear will respond. But the dead - Allah will resurrect them; then to Him they will be returned.
وَقَالُوا۟ لَوْلَا نُزِّلَ عَلَيْهِ ءَايَةٌۭ مِّن رَّبِّهِۦ ۚ قُلْ إِنَّ ٱللَّهَ قَادِرٌ عَلَىٰٓ أَن يُنَزِّلَ ءَايَةًۭ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ ﴿٣٧﴾
And they say, "Why has a sign not been sent down to him from his Lord?" Say, "Indeed, Allah is Able to send down a sign, but most of them do not know."
وَمَا مِن دَآبَّةٍۢ فِى ٱلْأَرْضِ وَلَا طَـٰٓئِرٍۢ يَطِيرُ بِجَنَاحَيْهِ إِلَّآ أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِى ٱلْكِتَـٰبِ مِن شَىْءٍۢ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ ﴿٣٨﴾
And there is no creature on [or within] the earth or bird that flies with its wings except [that they are] communities like you. We have not neglected in the Register a thing. Then unto their Lord they will be gathered.
وَٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا صُمٌّۭ وَبُكْمٌۭ فِى ٱلظُّلُمَـٰتِ ۗ مَن يَشَإِ ٱللَّهُ يُضْلِلْهُ وَمَن يَشَأْ يَجْعَلْهُ عَلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ ﴿٣٩﴾
But those who deny Our verses are deaf and dumb within darknesses. Whomever Allah wills - He leaves astray; and whomever He wills - He puts him on a straight path.
قُلْ أَرَءَيْتَكُمْ إِنْ أَتَىٰكُمْ عَذَابُ ٱللَّهِ أَوْ أَتَتْكُمُ ٱلسَّاعَةُ أَغَيْرَ ٱللَّهِ تَدْعُونَ إِن كُنتُمْ صَـٰدِقِينَ ﴿٤٠﴾
Say, "Have you considered: if there came to you the punishment of Allah or there came to you the Hour - is it other than Allah you would invoke, if you should be truthful?"
بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِن شَآءَ وَتَنسَوْنَ مَا تُشْرِكُونَ ﴿٤١﴾
No, it is Him [alone] you would invoke, and He would remove that for which you invoked Him if He willed, and you would forget what you associate [with Him].
وَلَقَدْ أَرْسَلْنَآ إِلَىٰٓ أُمَمٍۢ مِّن قَبْلِكَ فَأَخَذْنَـٰهُم بِٱلْبَأْسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمْ يَتَضَرَّعُونَ ﴿٤٢﴾
And We have already sent [messengers] to nations before you, [O Muhammad]; then We seized them with poverty and hardship that perhaps they might humble themselves [to Us].
فَلَوْلَآ إِذْ جَآءَهُم بَأْسُنَا تَضَرَّعُوا۟ وَلَـٰكِن قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ مَا كَانُوا۟ يَعْمَلُونَ ﴿٤٣﴾
Then why, when Our punishment came to them, did they not humble themselves? But their hearts became hardened, and Satan made attractive to them that which they were doing.
فَلَمَّا نَسُوا۟ مَا ذُكِّرُوا۟ بِهِۦ فَتَحْنَا عَلَيْهِمْ أَبْوَٰبَ كُلِّ شَىْءٍ حَتَّىٰٓ إِذَا فَرِحُوا۟ بِمَآ أُوتُوٓا۟ أَخَذْنَـٰهُم بَغْتَةًۭ فَإِذَا هُم مُّبْلِسُونَ ﴿٤٤﴾
So when they forgot that by which they had been reminded, We opened to them the doors of every [good] thing until, when they rejoiced in that which they were given, We seized them suddenly, and they were [then] in despair.
فَقُطِعَ دَابِرُ ٱلْقَوْمِ ٱلَّذِينَ ظَلَمُوا۟ ۚ وَٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ﴿٤٥﴾
So the people that committed wrong were eliminated. And praise to Allah, Lord of the worlds.
قُلْ أَرَءَيْتُمْ إِنْ أَخَذَ ٱللَّهُ سَمْعَكُمْ وَأَبْصَـٰرَكُمْ وَخَتَمَ عَلَىٰ قُلُوبِكُم مَّنْ إِلَـٰهٌ غَيْرُ ٱللَّهِ يَأْتِيكُم بِهِ ۗ ٱنظُرْ كَيْفَ نُصَرِّفُ ٱلْـَٔايَـٰتِ ثُمَّ هُمْ يَصْدِفُونَ ﴿٤٦﴾
Say, "Have you considered: if Allah should take away your hearing and your sight and set a seal upon your hearts, which deity other than Allah could bring them [back] to you?" Look how we diversify the verses; then they [still] turn away.
قُلْ أَرَءَيْتَكُمْ إِنْ أَتَىٰكُمْ عَذَابُ ٱللَّهِ بَغْتَةً أَوْ جَهْرَةً هَلْ يُهْلَكُ إِلَّا ٱلْقَوْمُ ٱلظَّـٰلِمُونَ ﴿٤٧﴾
Say, "Have you considered: if the punishment of Allah should come to you unexpectedly or manifestly, will any be destroyed but the wrongdoing people?"
وَمَا نُرْسِلُ ٱلْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ ۖ فَمَنْ ءَامَنَ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿٤٨﴾
And We send not the messengers except as bringers of good tidings and warners. So whoever believes and reforms - there will be no fear concerning them, nor will they grieve.
وَٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا يَمَسُّهُمُ ٱلْعَذَابُ بِمَا كَانُوا۟ يَفْسُقُونَ ﴿٤٩﴾
But those who deny Our verses - the punishment will touch them for their defiant disobedience.
قُل لَّآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ وَلَآ أَعْلَمُ ٱلْغَيْبَ وَلَآ أَقُولُ لَكُمْ إِنِّى مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ ۚ قُلْ هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ ۚ أَفَلَا تَتَفَكَّرُونَ ﴿٥٠﴾
Say, [O Muhammad], "I do not tell you that I have the depositories [containing the provision] of Allah or that I know the unseen, nor do I tell you that I am an angel. I only follow what is revealed to me." Say, "Is the blind equivalent to the seeing? Then will you not give thought?"
وَأَنذِرْ بِهِ ٱلَّذِينَ يَخَافُونَ أَن يُحْشَرُوٓا۟ إِلَىٰ رَبِّهِمْ ۙ لَيْسَ لَهُم مِّن دُونِهِۦ وَلِىٌّۭ وَلَا شَفِيعٌۭ لَّعَلَّهُمْ يَتَّقُونَ ﴿٥١﴾
And warn by the Qur'an those who fear that they will be gathered before their Lord - for them besides Him will be no protector and no intercessor - that they might become righteous.
وَلَا تَطْرُدِ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ ۖ مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَىْءٍۢ وَمَا مِنْ حِسَابِكَ عَلَيْهِم مِّن شَىْءٍۢ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ ٱلظَّـٰلِمِينَ ﴿٥٢﴾
And do not send away those who call upon their Lord morning and afternoon, seeking His countenance. Not upon you is anything of their account and not upon them is anything of your account. So were you to send them away, you would [then] be of the wrongdoers.
وَكَذَٰلِكَ فَتَنَّا بَعْضَهُم بِبَعْضٍۢ لِّيَقُولُوٓا۟ أَهَـٰٓؤُلَآءِ مَنَّ ٱللَّهُ عَلَيْهِم مِّنۢ بَيْنِنَآ ۗ أَلَيْسَ ٱللَّهُ بِأَعْلَمَ بِٱلشَّـٰكِرِينَ ﴿٥٣﴾
And thus We have tried some of them through others that the disbelievers might say, "Is it these whom Allah has favored among us?" Is not Allah most knowing of those who are grateful?
وَإِذَا جَآءَكَ ٱلَّذِينَ يُؤْمِنُونَ بِـَٔايَـٰتِنَا فَقُلْ سَلَـٰمٌ عَلَيْكُمْ ۖ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ ۖ أَنَّهُۥ مَنْ عَمِلَ مِنكُمْ سُوٓءًۢا بِجَهَـٰلَةٍۢ ثُمَّ تَابَ مِنۢ بَعْدِهِۦ وَأَصْلَحَ فَأَنَّهُۥ غَفُورٌۭ رَّحِيمٌۭ ﴿٥٤﴾
And when those come to you who believe in Our verses, say, "Peace be upon you. Your Lord has decreed upon Himself mercy: that any of you who does wrong out of ignorance and then repents after that and corrects himself - indeed, He is Forgiving and Merciful."
وَكَذَٰلِكَ نُفَصِّلُ ٱلْـَٔايَـٰتِ وَلِتَسْتَبِينَ سَبِيلُ ٱلْمُجْرِمِينَ ﴿٥٥﴾
And thus do We detail the verses, and [thus] the way of the criminals will become evident.
قُلْ إِنِّى نُهِيتُ أَنْ أَعْبُدَ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ ۚ قُل لَّآ أَتَّبِعُ أَهْوَآءَكُمْ ۙ قَدْ ضَلَلْتُ إِذًۭا وَمَآ أَنَا۠ مِنَ ٱلْمُهْتَدِينَ ﴿٥٦﴾
Say, "Indeed, I have been forbidden to worship those you invoke besides Allah." Say, "I will not follow your desires, for I would then have gone astray, and I would not be of the [rightly] guided."
قُلْ إِنِّى عَلَىٰ بَيِّنَةٍۢ مِّن رَّبِّى وَكَذَّبْتُم بِهِۦ ۚ مَا عِندِى مَا تَسْتَعْجِلُونَ بِهِۦٓ ۚ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۖ يَقُصُّ ٱلْحَقَّ ۖ وَهُوَ خَيْرُ ٱلْفَـٰصِلِينَ ﴿٥٧﴾
Say, "Indeed, I am on clear evidence from my Lord, and you have denied it. I do not have that for which you are impatient. The decision is only for Allah. He relates the truth, and He is the best of deciders."
قُل لَّوْ أَنَّ عِندِى مَا تَسْتَعْجِلُونَ بِهِۦ لَقُضِىَ ٱلْأَمْرُ بَيْنِى وَبَيْنَكُمْ ۗ وَٱللَّهُ أَعْلَمُ بِٱلظَّـٰلِمِينَ ﴿٥٨﴾
Say, "If I had that for which you are impatient, the matter would have been decided between me and you, but Allah is most knowing of the wrongdoers."
۞ وَعِندَهُۥ مَفَاتِحُ ٱلْغَيْبِ لَا يَعْلَمُهَآ إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِى ٱلْبَرِّ وَٱلْبَحْرِ ۚ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍۢ فِى ظُلُمَـٰتِ ٱلْأَرْضِ وَلَا رَطْبٍۢ وَلَا يَابِسٍ إِلَّا فِى كِتَـٰبٍۢ مُّبِينٍۢ ﴿٥٩﴾
And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darknesses of the earth and no moist or dry [thing] but that it is [written] in a clear record.
وَهُوَ ٱلَّذِى يَتَوَفَّىٰكُم بِٱلَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِٱلنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰٓ أَجَلٌۭ مُّسَمًّۭى ۖ ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴿٦٠﴾
And it is He who takes your souls by night and knows what you have committed by day. Then He revives you therein that a specified term may be fulfilled. Then to Him will be your return; then He will inform you about what you used to do.
وَهُوَ ٱلْقَاهِرُ فَوْقَ عِبَادِهِۦ ۖ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّىٰٓ إِذَا جَآءَ أَحَدَكُمُ ٱلْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ ﴿٦١﴾
And He is the subjugator over His servants, and He sends over you guardian-angels until, when death comes to one of you, Our messengers take him, and they do not fail [in their duties].
ثُمَّ رُدُّوٓا۟ إِلَى ٱللَّهِ مَوْلَىٰهُمُ ٱلْحَقِّ ۚ أَلَا لَهُ ٱلْحُكْمُ وَهُوَ أَسْرَعُ ٱلْحَـٰسِبِينَ ﴿٦٢﴾
Then they His servants are returned to Allah, their true Lord. Unquestionably, His is the judgement, and He is the swiftest of accountants.
قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَـٰتِ ٱلْبَرِّ وَٱلْبَحْرِ تَدْعُونَهُۥ تَضَرُّعًۭا وَخُفْيَةًۭ لَّئِنْ أَنجَىٰنَا مِنْ هَـٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ ﴿٦٣﴾
Say, "Who rescues you from the darknesses of the land and sea [when] you call upon Him imploring [aloud] and privately, 'If He should save us from this [crisis], we will surely be among the thankful.' "
قُلِ ٱللَّهُ يُنَجِّيكُم مِّنْهَا وَمِن كُلِّ كَرْبٍۢ ثُمَّ أَنتُمْ تُشْرِكُونَ ﴿٦٤﴾
Say, "It is Allah who saves you from it and from every distress; then you [still] associate others with Him."
قُلْ هُوَ ٱلْقَادِرُ عَلَىٰٓ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًۭا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًۭا وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ ۗ ٱنظُرْ كَيْفَ نُصَرِّفُ ٱلْـَٔايَـٰتِ لَعَلَّهُمْ يَفْقَهُونَ ﴿٦٥﴾
Say, "He is the [one] Able to send upon you affliction from above you or from beneath your feet or to confuse you [so you become] sects and make you taste the violence of one another." Look how We diversify the signs that they might understand.
وَكَذَّبَ بِهِۦ قَوْمُكَ وَهُوَ ٱلْحَقُّ ۚ قُل لَّسْتُ عَلَيْكُم بِوَكِيلٍۢ ﴿٦٦﴾
But your people have denied it while it is the truth. Say, "I am not over you a manager."
لِّكُلِّ نَبَإٍۢ مُّسْتَقَرٌّۭ ۚ وَسَوْفَ تَعْلَمُونَ ﴿٦٧﴾
For every happening is a finality; and you are going to know.
وَإِذَا رَأَيْتَ ٱلَّذِينَ يَخُوضُونَ فِىٓ ءَايَـٰتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا۟ فِى حَدِيثٍ غَيْرِهِۦ ۚ وَإِمَّا يُنسِيَنَّكَ ٱلشَّيْطَـٰنُ فَلَا تَقْعُدْ بَعْدَ ٱلذِّكْرَىٰ مَعَ ٱلْقَوْمِ ٱلظَّـٰلِمِينَ ﴿٦٨﴾
And when you see those who engage in [offensive] discourse concerning Our verses, then turn away from them until they enter into another conversation. And if Satan should cause you to forget, then do not remain after the reminder with the wrongdoing people.
وَمَا عَلَى ٱلَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِم مِّن شَىْءٍۢ وَلَـٰكِن ذِكْرَىٰ لَعَلَّهُمْ يَتَّقُونَ ﴿٦٩﴾
And those who fear Allah are not held accountable for the disbelievers at all, but [only for] a reminder - that perhaps they will fear Him.
وَذَرِ ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَهُمْ لَعِبًۭا وَلَهْوًۭا وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا ۚ وَذَكِّرْ بِهِۦٓ أَن تُبْسَلَ نَفْسٌۢ بِمَا كَسَبَتْ لَيْسَ لَهَا مِن دُونِ ٱللَّهِ وَلِىٌّۭ وَلَا شَفِيعٌۭ وَإِن تَعْدِلْ كُلَّ عَدْلٍۢ لَّا يُؤْخَذْ مِنْهَآ ۗ أُو۟لَـٰٓئِكَ ٱلَّذِينَ أُبْسِلُوا۟ بِمَا كَسَبُوا۟ ۖ لَهُمْ شَرَابٌۭ مِّنْ حَمِيمٍۢ وَعَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْفُرُونَ ﴿٧٠﴾
And leave those who take their religion as amusement and diversion and whom the worldly life has deluded. But remind with the Qur'an, lest a soul be given up to destruction for what it earned; it will have other than Allah no protector and no intercessor. And if it should offer every compensation, it would not be taken from it. Those are the ones who are given to destruction for what they have earned. For them will be a drink of scalding water and a painful punishment because they used to disbelieve.
قُلْ أَنَدْعُوا۟ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰٓ أَعْقَابِنَا بَعْدَ إِذْ هَدَىٰنَا ٱللَّهُ كَٱلَّذِى ٱسْتَهْوَتْهُ ٱلشَّيَـٰطِينُ فِى ٱلْأَرْضِ حَيْرَانَ لَهُۥٓ أَصْحَـٰبٌۭ يَدْعُونَهُۥٓ إِلَى ٱلْهُدَى ٱئْتِنَا ۗ قُلْ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلْهُدَىٰ ۖ وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ ٱلْعَـٰلَمِينَ ﴿٧١﴾
Say, "Shall we invoke instead of Allah that which neither benefits us nor harms us and be turned back on our heels after Allah has guided us? [We would then be] like one whom the devils enticed [to wander] upon the earth confused, [while] he has companions inviting him to guidance, [calling], 'Come to us.' " Say, "Indeed, the guidance of Allah is the [only] guidance; and we have been commanded to submit to the Lord of the worlds.
وَأَنْ أَقِيمُوا۟ ٱلصَّلَوٰةَ وَٱتَّقُوهُ ۚ وَهُوَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ ﴿٧٢﴾
And to establish prayer and fear Him." And it is He to whom you will be gathered.
وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۖ وَيَوْمَ يَقُولُ كُن فَيَكُونُ ۚ قَوْلُهُ ٱلْحَقُّ ۚ وَلَهُ ٱلْمُلْكُ يَوْمَ يُنفَخُ فِى ٱلصُّورِ ۚ عَـٰلِمُ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْخَبِيرُ ﴿٧٣﴾
And it is He who created the heavens and earth in truth. And the day He says, "Be," and it is, His word is the truth. And His is the dominion [on] the Day the Horn is blown. [He is] Knower of the unseen and the witnessed; and He is the Wise, the Acquainted.
۞ وَإِذْ قَالَ إِبْرَٰهِيمُ لِأَبِيهِ ءَازَرَ أَتَتَّخِذُ أَصْنَامًا ءَالِهَةً ۖ إِنِّىٓ أَرَىٰكَ وَقَوْمَكَ فِى ضَلَـٰلٍۢ مُّبِينٍۢ ﴿٧٤﴾
And [mention, O Muhammad], when Abraham said to his father Azar, "Do you take idols as deities? Indeed, I see you and your people to be in manifest error."
وَكَذَٰلِكَ نُرِىٓ إِبْرَٰهِيمَ مَلَكُوتَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَلِيَكُونَ مِنَ ٱلْمُوقِنِينَ ﴿٧٥﴾
And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain [in faith]
فَلَمَّا جَنَّ عَلَيْهِ ٱلَّيْلُ رَءَا كَوْكَبًۭا ۖ قَالَ هَـٰذَا رَبِّى ۖ فَلَمَّآ أَفَلَ قَالَ لَآ أُحِبُّ ٱلْـَٔافِلِينَ ﴿٧٦﴾
So when the night covered him [with darkness], he saw a star. He said, "This is my lord." But when it set, he said, "I like not those that disappear."
فَلَمَّا رَءَا ٱلْقَمَرَ بَازِغًۭا قَالَ هَـٰذَا رَبِّى ۖ فَلَمَّآ أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِى رَبِّى لَأَكُونَنَّ مِنَ ٱلْقَوْمِ ٱلضَّآلِّينَ ﴿٧٧﴾
And when he saw the moon rising, he said, "This is my lord." But when it set, he said, "Unless my Lord guides me, I will surely be among the people gone astray."
فَلَمَّا رَءَا ٱلشَّمْسَ بَازِغَةًۭ قَالَ هَـٰذَا رَبِّى هَـٰذَآ أَكْبَرُ ۖ فَلَمَّآ أَفَلَتْ قَالَ يَـٰقَوْمِ إِنِّى بَرِىٓءٌۭ مِّمَّا تُشْرِكُونَ ﴿٧٨﴾
And when he saw the sun rising, he said, "This is my lord; this is greater." But when it set, he said, "O my people, indeed I am free from what you associate with Allah.
إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ حَنِيفًۭا ۖ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ ﴿٧٩﴾
Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah."
وَحَآجَّهُۥ قَوْمُهُۥ ۚ قَالَ أَتُحَـٰٓجُّوٓنِّى فِى ٱللَّهِ وَقَدْ هَدَىٰنِ ۚ وَلَآ أَخَافُ مَا تُشْرِكُونَ بِهِۦٓ إِلَّآ أَن يَشَآءَ رَبِّى شَيْـًۭٔا ۗ وَسِعَ رَبِّى كُلَّ شَىْءٍ عِلْمًا ۗ أَفَلَا تَتَذَكَّرُونَ ﴿٨٠﴾
And his people argued with him. He said, "Do you argue with me concerning Allah while He has guided me? And I fear not what you associate with Him [and will not be harmed] unless my Lord should will something. My Lord encompasses all things in knowledge; then will you not remember?
وَكَيْفَ أَخَافُ مَآ أَشْرَكْتُمْ وَلَا تَخَافُونَ أَنَّكُمْ أَشْرَكْتُم بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ عَلَيْكُمْ سُلْطَـٰنًۭا ۚ فَأَىُّ ٱلْفَرِيقَيْنِ أَحَقُّ بِٱلْأَمْنِ ۖ إِن كُنتُمْ تَعْلَمُونَ ﴿٨١﴾
And how should I fear what you associate while you do not fear that you have associated with Allah that for which He has not sent down to you any authority? So which of the two parties has more right to security, if you should know?
ٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يَلْبِسُوٓا۟ إِيمَـٰنَهُم بِظُلْمٍ أُو۟لَـٰٓئِكَ لَهُمُ ٱلْأَمْنُ وَهُم مُّهْتَدُونَ ﴿٨٢﴾
They who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided.
وَتِلْكَ حُجَّتُنَآ ءَاتَيْنَـٰهَآ إِبْرَٰهِيمَ عَلَىٰ قَوْمِهِۦ ۚ نَرْفَعُ دَرَجَـٰتٍۢ مَّن نَّشَآءُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌۭ ﴿٨٣﴾
And that was Our [conclusive] argument which We gave Abraham against his people. We raise by degrees whom We will. Indeed, your Lord is Wise and Knowing.
وَوَهَبْنَا لَهُۥٓ إِسْحَـٰقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِن قَبْلُ ۖ وَمِن ذُرِّيَّتِهِۦ دَاوُۥدَ وَسُلَيْمَـٰنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَـٰرُونَ ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ ﴿٨٤﴾
And We gave to Abraham, Isaac and Jacob - all [of them] We guided. And Noah, We guided before; and among his descendants, David and Solomon and Job and Joseph and Moses and Aaron. Thus do We reward the doers of good.
وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّۭ مِّنَ ٱلصَّـٰلِحِينَ ﴿٨٥﴾
And Zechariah and John and Jesus and Elias - and all were of the righteous.
وَإِسْمَـٰعِيلَ وَٱلْيَسَعَ وَيُونُسَ وَلُوطًۭا ۚ وَكُلًّۭا فَضَّلْنَا عَلَى ٱلْعَـٰلَمِينَ ﴿٨٦﴾
And Ishmael and Elisha and Jonah and Lot - and all [of them] We preferred over the worlds.
وَمِنْ ءَابَآئِهِمْ وَذُرِّيَّـٰتِهِمْ وَإِخْوَٰنِهِمْ ۖ وَٱجْتَبَيْنَـٰهُمْ وَهَدَيْنَـٰهُمْ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ ﴿٨٧﴾
And [some] among their fathers and their descendants and their brothers - and We chose them and We guided them to a straight path.
ذَٰلِكَ هُدَى ٱللَّهِ يَهْدِى بِهِۦ مَن يَشَآءُ مِنْ عِبَادِهِۦ ۚ وَلَوْ أَشْرَكُوا۟ لَحَبِطَ عَنْهُم مَّا كَانُوا۟ يَعْمَلُونَ ﴿٨٨﴾
That is the guidance of Allah by which He guides whomever He wills of His servants. But if they had associated others with Allah, then worthless for them would be whatever they were doing.
أُو۟لَـٰٓئِكَ ٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ وَٱلْحُكْمَ وَٱلنُّبُوَّةَ ۚ فَإِن يَكْفُرْ بِهَا هَـٰٓؤُلَآءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًۭا لَّيْسُوا۟ بِهَا بِكَـٰفِرِينَ ﴿٨٩﴾
Those are the ones to whom We gave the Scripture and authority and prophethood. But if the disbelievers deny it, then We have entrusted it to a people who are not therein disbelievers.
أُو۟لَـٰٓئِكَ ٱلَّذِينَ هَدَى ٱللَّهُ ۖ فَبِهُدَىٰهُمُ ٱقْتَدِهْ ۗ قُل لَّآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَـٰلَمِينَ ﴿٩٠﴾
Those are the ones whom Allah has guided, so from their guidance take an example. Say, "I ask of you for this message no payment. It is not but a reminder for the worlds."
وَمَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦٓ إِذْ قَالُوا۟ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ بَشَرٍۢ مِّن شَىْءٍۢ ۗ قُلْ مَنْ أَنزَلَ ٱلْكِتَـٰبَ ٱلَّذِى جَآءَ بِهِۦ مُوسَىٰ نُورًۭا وَهُدًۭى لِّلنَّاسِ ۖ تَجْعَلُونَهُۥ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًۭا ۖ وَعُلِّمْتُم مَّا لَمْ تَعْلَمُوٓا۟ أَنتُمْ وَلَآ ءَابَآؤُكُمْ ۖ قُلِ ٱللَّهُ ۖ ثُمَّ ذَرْهُمْ فِى خَوْضِهِمْ يَلْعَبُونَ ﴿٩١﴾
And they did not appraise Allah with true appraisal when they said, "Allah did not reveal to a human being anything." Say, "Who revealed the Scripture that Moses brought as light and guidance to the people? You [Jews] make it into pages, disclosing [some of] it and concealing much. And you were taught that which you knew not - neither you nor your fathers." Say, "Allah [revealed it]." Then leave them in their [empty] discourse, amusing themselves.
وَهَـٰذَا كِتَـٰبٌ أَنزَلْنَـٰهُ مُبَارَكٌۭ مُّصَدِّقُ ٱلَّذِى بَيْنَ يَدَيْهِ وَلِتُنذِرَ أُمَّ ٱلْقُرَىٰ وَمَنْ حَوْلَهَا ۚ وَٱلَّذِينَ يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ يُؤْمِنُونَ بِهِۦ ۖ وَهُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ ﴿٩٢﴾
And this is a Book which We have sent down, blessed and confirming what was before it, that you may warn the Mother of Cities and those around it. Those who believe in the Hereafter believe in it, and they are maintaining their prayers.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ قَالَ أُوحِىَ إِلَىَّ وَلَمْ يُوحَ إِلَيْهِ شَىْءٌۭ وَمَن قَالَ سَأُنزِلُ مِثْلَ مَآ أَنزَلَ ٱللَّهُ ۗ وَلَوْ تَرَىٰٓ إِذِ ٱلظَّـٰلِمُونَ فِى غَمَرَٰتِ ٱلْمَوْتِ وَٱلْمَلَـٰٓئِكَةُ بَاسِطُوٓا۟ أَيْدِيهِمْ أَخْرِجُوٓا۟ أَنفُسَكُمُ ۖ ٱلْيَوْمَ تُجْزَوْنَ عَذَابَ ٱلْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى ٱللَّهِ غَيْرَ ٱلْحَقِّ وَكُنتُمْ عَنْ ءَايَـٰتِهِۦ تَسْتَكْبِرُونَ ﴿٩٣﴾
And who is more unjust than one who invents a lie about Allah or says, "It has been inspired to me," while nothing has been inspired to him, and one who says, "I will reveal [something] like what Allah revealed." And if you could but see when the wrongdoers are in the overwhelming pangs of death while the angels extend their hands, [saying], "Discharge your souls! Today you will be awarded the punishment of [extreme] humiliation for what you used to say against Allah other than the truth and [that] you were, toward His verses, being arrogant."
وَلَقَدْ جِئْتُمُونَا فُرَٰدَىٰ كَمَا خَلَقْنَـٰكُمْ أَوَّلَ مَرَّةٍۢ وَتَرَكْتُم مَّا خَوَّلْنَـٰكُمْ وَرَآءَ ظُهُورِكُمْ ۖ وَمَا نَرَىٰ مَعَكُمْ شُفَعَآءَكُمُ ٱلَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَـٰٓؤُا۟ ۚ لَقَد تَّقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنكُم مَّا كُنتُمْ تَزْعُمُونَ ﴿٩٤﴾
[It will be said to them], "And you have certainly come to Us alone as We created you the first time, and you have left whatever We bestowed upon you behind you. And We do not see with you your 'intercessors' which you claimed that they were among you associates [of Allah]. It has [all] been severed between you, and lost from you is what you used to claim."
۞ إِنَّ ٱللَّهَ فَالِقُ ٱلْحَبِّ وَٱلنَّوَىٰ ۖ يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَمُخْرِجُ ٱلْمَيِّتِ مِنَ ٱلْحَىِّ ۚ ذَٰلِكُمُ ٱللَّهُ ۖ فَأَنَّىٰ تُؤْفَكُونَ ﴿٩٥﴾
Indeed, Allah is the cleaver of grain and date seeds. He brings the living out of the dead and brings the dead out of the living. That is Allah; so how are you deluded?
فَالِقُ ٱلْإِصْبَاحِ وَجَعَلَ ٱلَّيْلَ سَكَنًۭا وَٱلشَّمْسَ وَٱلْقَمَرَ حُسْبَانًۭا ۚ ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ ﴿٩٦﴾
[He is] the cleaver of daybreak and has made the night for rest and the sun and moon for calculation. That is the determination of the Exalted in Might, the Knowing.
وَهُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلنُّجُومَ لِتَهْتَدُوا۟ بِهَا فِى ظُلُمَـٰتِ ٱلْبَرِّ وَٱلْبَحْرِ ۗ قَدْ فَصَّلْنَا ٱلْـَٔايَـٰتِ لِقَوْمٍۢ يَعْلَمُونَ ﴿٩٧﴾
And it is He who placed for you the stars that you may be guided by them through the darknesses of the land and sea. We have detailed the signs for a people who know.
وَهُوَ ٱلَّذِىٓ أَنشَأَكُم مِّن نَّفْسٍۢ وَٰحِدَةٍۢ فَمُسْتَقَرٌّۭ وَمُسْتَوْدَعٌۭ ۗ قَدْ فَصَّلْنَا ٱلْـَٔايَـٰتِ لِقَوْمٍۢ يَفْقَهُونَ ﴿٩٨﴾
And it is He who produced you from one soul and [gave you] a place of dwelling and of storage. We have detailed the signs for a people who understand.
وَهُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَخْرَجْنَا بِهِۦ نَبَاتَ كُلِّ شَىْءٍۢ فَأَخْرَجْنَا مِنْهُ خَضِرًۭا نُّخْرِجُ مِنْهُ حَبًّۭا مُّتَرَاكِبًۭا وَمِنَ ٱلنَّخْلِ مِن طَلْعِهَا قِنْوَانٌۭ دَانِيَةٌۭ وَجَنَّـٰتٍۢ مِّنْ أَعْنَابٍۢ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُشْتَبِهًۭا وَغَيْرَ مُتَشَـٰبِهٍ ۗ ٱنظُرُوٓا۟ إِلَىٰ ثَمَرِهِۦٓ إِذَآ أَثْمَرَ وَيَنْعِهِۦٓ ۚ إِنَّ فِى ذَٰلِكُمْ لَـَٔايَـٰتٍۢ لِّقَوْمٍۢ يُؤْمِنُونَ ﴿٩٩﴾
And it is He who sends down rain from the sky, and We produce thereby the growth of all things. We produce from it greenery from which We produce grains arranged in layers. And from the palm trees - of its emerging fruit are clusters hanging low. And [We produce] gardens of grapevines and olives and pomegranates, similar yet varied. Look at [each of] its fruit when it yields and [at] its ripening. Indeed in that are signs for a people who believe.
وَجَعَلُوا۟ لِلَّهِ شُرَكَآءَ ٱلْجِنَّ وَخَلَقَهُمْ ۖ وَخَرَقُوا۟ لَهُۥ بَنِينَ وَبَنَـٰتٍۭ بِغَيْرِ عِلْمٍۢ ۚ سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يَصِفُونَ ﴿١٠٠﴾
But they have attributed to Allah partners - the jinn, while He has created them - and have fabricated for Him sons and daughters. Exalted is He and high above what they describe
بَدِيعُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ أَنَّىٰ يَكُونُ لَهُۥ وَلَدٌۭ وَلَمْ تَكُن لَّهُۥ صَـٰحِبَةٌۭ ۖ وَخَلَقَ كُلَّ شَىْءٍۢ ۖ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌۭ ﴿١٠١﴾
[He is] Originator of the heavens and the earth. How could He have a son when He does not have a companion and He created all things? And He is, of all things, Knowing.
ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ ۖ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ خَـٰلِقُ كُلِّ شَىْءٍۢ فَٱعْبُدُوهُ ۚ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ وَكِيلٌۭ ﴿١٠٢﴾
That is Allah, your Lord; there is no deity except Him, the Creator of all things, so worship Him. And He is Disposer of all things.
لَّا تُدْرِكُهُ ٱلْأَبْصَـٰرُ وَهُوَ يُدْرِكُ ٱلْأَبْصَـٰرَ ۖ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُ ﴿١٠٣﴾
Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted.
قَدْ جَآءَكُم بَصَآئِرُ مِن رَّبِّكُمْ ۖ فَمَنْ أَبْصَرَ فَلِنَفْسِهِۦ ۖ وَمَنْ عَمِىَ فَعَلَيْهَا ۚ وَمَآ أَنَا۠ عَلَيْكُم بِحَفِيظٍۢ ﴿١٠٤﴾
There has come to you enlightenment from your Lord. So whoever will see does so for [the benefit of] his soul, and whoever is blind [does harm] against it. And [say], "I am not a guardian over you."
وَكَذَٰلِكَ نُصَرِّفُ ٱلْـَٔايَـٰتِ وَلِيَقُولُوا۟ دَرَسْتَ وَلِنُبَيِّنَهُۥ لِقَوْمٍۢ يَعْلَمُونَ ﴿١٠٥﴾
And thus do We diversify the verses so the disbelievers will say, "You have studied," and so We may make the Qur'an clear for a people who know.
ٱتَّبِعْ مَآ أُوحِىَ إِلَيْكَ مِن رَّبِّكَ ۖ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ وَأَعْرِضْ عَنِ ٱلْمُشْرِكِينَ ﴿١٠٦﴾
Follow, [O Muhammad], what has been revealed to you from your Lord - there is no deity except Him - and turn away from those who associate others with Allah.
وَلَوْ شَآءَ ٱللَّهُ مَآ أَشْرَكُوا۟ ۗ وَمَا جَعَلْنَـٰكَ عَلَيْهِمْ حَفِيظًۭا ۖ وَمَآ أَنتَ عَلَيْهِم بِوَكِيلٍۢ ﴿١٠٧﴾
But if Allah had willed, they would not have associated. And We have not appointed you over them as a guardian, nor are you a manager over them.
وَلَا تَسُبُّوا۟ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ فَيَسُبُّوا۟ ٱللَّهَ عَدْوًۢا بِغَيْرِ عِلْمٍۢ ۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُوا۟ يَعْمَلُونَ ﴿١٠٨﴾
And do not insult those they invoke other than Allah, lest they insult Allah in enmity without knowledge. Thus We have made pleasing to every community their deeds. Then to their Lord is their return, and He will inform them about what they used to do.
وَأَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَـٰنِهِمْ لَئِن جَآءَتْهُمْ ءَايَةٌۭ لَّيُؤْمِنُنَّ بِهَا ۚ قُلْ إِنَّمَا ٱلْـَٔايَـٰتُ عِندَ ٱللَّهِ ۖ وَمَا يُشْعِرُكُمْ أَنَّهَآ إِذَا جَآءَتْ لَا يُؤْمِنُونَ ﴿١٠٩﴾
And they swear by Allah their strongest oaths that if a sign came to them, they would surely believe in it. Say, "The signs are only with Allah." And what will make you perceive that even if a sign came, they would not believe.
وَنُقَلِّبُ أَفْـِٔدَتَهُمْ وَأَبْصَـٰرَهُمْ كَمَا لَمْ يُؤْمِنُوا۟ بِهِۦٓ أَوَّلَ مَرَّةٍۢ وَنَذَرُهُمْ فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ ﴿١١٠﴾
And We will turn away their hearts and their eyes just as they refused to believe in it the first time. And We will leave them in their transgression, wandering blindly.
۞ وَلَوْ أَنَّنَا نَزَّلْنَآ إِلَيْهِمُ ٱلْمَلَـٰٓئِكَةَ وَكَلَّمَهُمُ ٱلْمَوْتَىٰ وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَىْءٍۢ قُبُلًۭا مَّا كَانُوا۟ لِيُؤْمِنُوٓا۟ إِلَّآ أَن يَشَآءَ ٱللَّهُ وَلَـٰكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ ﴿١١١﴾
And even if We had sent down to them the angels [with the message] and the dead spoke to them [of it] and We gathered together every [created] thing in front of them, they would not believe unless Allah should will. But most of them, [of that], are ignorant.
وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّۭا شَيَـٰطِينَ ٱلْإِنسِ وَٱلْجِنِّ يُوحِى بَعْضُهُمْ إِلَىٰ بَعْضٍۢ زُخْرُفَ ٱلْقَوْلِ غُرُورًۭا ۚ وَلَوْ شَآءَ رَبُّكَ مَا فَعَلُوهُ ۖ فَذَرْهُمْ وَمَا يَفْتَرُونَ ﴿١١٢﴾
And thus We have made for every prophet an enemy - devils from mankind and jinn, inspiring to one another decorative speech in delusion. But if your Lord had willed, they would not have done it, so leave them and that which they invent.
وَلِتَصْغَىٰٓ إِلَيْهِ أَفْـِٔدَةُ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ وَلِيَرْضَوْهُ وَلِيَقْتَرِفُوا۟ مَا هُم مُّقْتَرِفُونَ ﴿١١٣﴾
And [it is] so the hearts of those who disbelieve in the Hereafter will incline toward it and that they will be satisfied with it and that they will commit that which they are committing.
أَفَغَيْرَ ٱللَّهِ أَبْتَغِى حَكَمًۭا وَهُوَ ٱلَّذِىٓ أَنزَلَ إِلَيْكُمُ ٱلْكِتَـٰبَ مُفَصَّلًۭا ۚ وَٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ يَعْلَمُونَ أَنَّهُۥ مُنَزَّلٌۭ مِّن رَّبِّكَ بِٱلْحَقِّ ۖ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ ﴿١١٤﴾
[Say], "Then is it other than Allah I should seek as judge while it is He who has revealed to you the Book explained in detail?" And those to whom We [previously] gave the Scripture know that it is sent down from your Lord in truth, so never be among the doubters.
وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًۭا وَعَدْلًۭا ۚ لَّا مُبَدِّلَ لِكَلِمَـٰتِهِۦ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ ﴿١١٥﴾
And the word of your Lord has been fulfilled in truth and in justice. None can alter His words, and He is the Hearing, the Knowing.
وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ ۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ ﴿١١٦﴾
And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying.
إِنَّ رَبَّكَ هُوَ أَعْلَمُ مَن يَضِلُّ عَن سَبِيلِهِۦ ۖ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ ﴿١١٧﴾
Indeed, your Lord is most knowing of who strays from His way, and He is most knowing of the [rightly] guided.
فَكُلُوا۟ مِمَّا ذُكِرَ ٱسْمُ ٱللَّهِ عَلَيْهِ إِن كُنتُم بِـَٔايَـٰتِهِۦ مُؤْمِنِينَ ﴿١١٨﴾
So eat of that [meat] upon which the name of Allah has been mentioned, if you are believers in His verses.
وَمَا لَكُمْ أَلَّا تَأْكُلُوا۟ مِمَّا ذُكِرَ ٱسْمُ ٱللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيْكُمْ إِلَّا مَا ٱضْطُرِرْتُمْ إِلَيْهِ ۗ وَإِنَّ كَثِيرًۭا لَّيُضِلُّونَ بِأَهْوَآئِهِم بِغَيْرِ عِلْمٍ ۗ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِٱلْمُعْتَدِينَ ﴿١١٩﴾
And why should you not eat of that upon which the name of Allah has been mentioned while He has explained in detail to you what He has forbidden you, excepting that to which you are compelled. And indeed do many lead [others] astray through their [own] inclinations without knowledge. Indeed, your Lord - He is most knowing of the transgressors.
وَذَرُوا۟ ظَـٰهِرَ ٱلْإِثْمِ وَبَاطِنَهُۥٓ ۚ إِنَّ ٱلَّذِينَ يَكْسِبُونَ ٱلْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا۟ يَقْتَرِفُونَ ﴿١٢٠﴾
And leave what is apparent of sin and what is concealed thereof. Indeed, those who earn [blame for] sin will be recompensed for that which they used to commit.
وَلَا تَأْكُلُوا۟ مِمَّا لَمْ يُذْكَرِ ٱسْمُ ٱللَّهِ عَلَيْهِ وَإِنَّهُۥ لَفِسْقٌۭ ۗ وَإِنَّ ٱلشَّيَـٰطِينَ لَيُوحُونَ إِلَىٰٓ أَوْلِيَآئِهِمْ لِيُجَـٰدِلُوكُمْ ۖ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ ﴿١٢١﴾
And do not eat of that upon which the name of Allah has not been mentioned, for indeed, it is grave disobedience. And indeed do the devils inspire their allies [among men] to dispute with you. And if you were to obey them, indeed, you would be associators [of others with Him].
أَوَمَن كَانَ مَيْتًۭا فَأَحْيَيْنَـٰهُ وَجَعَلْنَا لَهُۥ نُورًۭا يَمْشِى بِهِۦ فِى ٱلنَّاسِ كَمَن مَّثَلُهُۥ فِى ٱلظُّلُمَـٰتِ لَيْسَ بِخَارِجٍۢ مِّنْهَا ۚ كَذَٰلِكَ زُيِّنَ لِلْكَـٰفِرِينَ مَا كَانُوا۟ يَعْمَلُونَ ﴿١٢٢﴾
And is one who was dead and We gave him life and made for him light by which to walk among the people like one who is in darkness, never to emerge therefrom? Thus it has been made pleasing to the disbelievers that which they were doing.
وَكَذَٰلِكَ جَعَلْنَا فِى كُلِّ قَرْيَةٍ أَكَـٰبِرَ مُجْرِمِيهَا لِيَمْكُرُوا۟ فِيهَا ۖ وَمَا يَمْكُرُونَ إِلَّا بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ ﴿١٢٣﴾
And thus We have placed within every city the greatest of its criminals to conspire therein. But they conspire not except against themselves, and they perceive [it] not.
وَإِذَا جَآءَتْهُمْ ءَايَةٌۭ قَالُوا۟ لَن نُّؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَآ أُوتِىَ رُسُلُ ٱللَّهِ ۘ ٱللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُۥ ۗ سَيُصِيبُ ٱلَّذِينَ أَجْرَمُوا۟ صَغَارٌ عِندَ ٱللَّهِ وَعَذَابٌۭ شَدِيدٌۢ بِمَا كَانُوا۟ يَمْكُرُونَ ﴿١٢٤﴾
And when a sign comes to them, they say, "Never will we believe until we are given like that which was given to the messengers of Allah." Allah is most knowing of where He places His message. There will afflict those who committed crimes debasement before Allah and severe punishment for what they used to conspire.
فَمَن يُرِدِ ٱللَّهُ أَن يَهْدِيَهُۥ يَشْرَحْ صَدْرَهُۥ لِلْإِسْلَـٰمِ ۖ وَمَن يُرِدْ أَن يُضِلَّهُۥ يَجْعَلْ صَدْرَهُۥ ضَيِّقًا حَرَجًۭا كَأَنَّمَا يَصَّعَّدُ فِى ٱلسَّمَآءِ ۚ كَذَٰلِكَ يَجْعَلُ ٱللَّهُ ٱلرِّجْسَ عَلَى ٱلَّذِينَ لَا يُؤْمِنُونَ ﴿١٢٥﴾
So whoever Allah wants to guide - He expands his breast to [contain] Islam; and whoever He wants to misguide - He makes his breast tight and constricted as though he were climbing into the sky. Thus does Allah place defilement upon those who do not believe.
وَهَـٰذَا صِرَٰطُ رَبِّكَ مُسْتَقِيمًۭا ۗ قَدْ فَصَّلْنَا ٱلْـَٔايَـٰتِ لِقَوْمٍۢ يَذَّكَّرُونَ ﴿١٢٦﴾
And this is the path of your Lord, [leading] straight. We have detailed the verses for a people who remember.
۞ لَهُمْ دَارُ ٱلسَّلَـٰمِ عِندَ رَبِّهِمْ ۖ وَهُوَ وَلِيُّهُم بِمَا كَانُوا۟ يَعْمَلُونَ ﴿١٢٧﴾
For them will be the Home of Peace with their Lord. And He will be their protecting friend because of what they used to do.
وَيَوْمَ يَحْشُرُهُمْ جَمِيعًۭا يَـٰمَعْشَرَ ٱلْجِنِّ قَدِ ٱسْتَكْثَرْتُم مِّنَ ٱلْإِنسِ ۖ وَقَالَ أَوْلِيَآؤُهُم مِّنَ ٱلْإِنسِ رَبَّنَا ٱسْتَمْتَعَ بَعْضُنَا بِبَعْضٍۢ وَبَلَغْنَآ أَجَلَنَا ٱلَّذِىٓ أَجَّلْتَ لَنَا ۚ قَالَ ٱلنَّارُ مَثْوَىٰكُمْ خَـٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ ٱللَّهُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌۭ ﴿١٢٨﴾
And [mention, O Muhammad], the Day when He will gather them together [and say], "O company of jinn, you have [misled] many of mankind." And their allies among mankind will say, "Our Lord, some of us made use of others, and we have [now] reached our term, which you appointed for us." He will say, "The Fire is your residence, wherein you will abide eternally, except for what Allah wills. Indeed, your Lord is Wise and Knowing."
وَكَذَٰلِكَ نُوَلِّى بَعْضَ ٱلظَّـٰلِمِينَ بَعْضًۢا بِمَا كَانُوا۟ يَكْسِبُونَ ﴿١٢٩﴾
And thus will We make some of the wrongdoers allies of others for what they used to earn.
يَـٰمَعْشَرَ ٱلْجِنِّ وَٱلْإِنسِ أَلَمْ يَأْتِكُمْ رُسُلٌۭ مِّنكُمْ يَقُصُّونَ عَلَيْكُمْ ءَايَـٰتِى وَيُنذِرُونَكُمْ لِقَآءَ يَوْمِكُمْ هَـٰذَا ۚ قَالُوا۟ شَهِدْنَا عَلَىٰٓ أَنفُسِنَا ۖ وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَـٰفِرِينَ ﴿١٣٠﴾
"O company of jinn and mankind, did there not come to you messengers from among you, relating to you My verses and warning you of the meeting of this Day of yours?" They will say, "We bear witness against ourselves"; and the worldly life had deluded them, and they will bear witness against themselves that they were disbelievers.
ذَٰلِكَ أَن لَّمْ يَكُن رَّبُّكَ مُهْلِكَ ٱلْقُرَىٰ بِظُلْمٍۢ وَأَهْلُهَا غَـٰفِلُونَ ﴿١٣١﴾
That is because your Lord would not destroy the cities for wrongdoing while their people were unaware.
وَلِكُلٍّۢ دَرَجَـٰتٌۭ مِّمَّا عَمِلُوا۟ ۚ وَمَا رَبُّكَ بِغَـٰفِلٍ عَمَّا يَعْمَلُونَ ﴿١٣٢﴾
And for all are degrees from what they have done. And your Lord is not unaware of what they do.
وَرَبُّكَ ٱلْغَنِىُّ ذُو ٱلرَّحْمَةِ ۚ إِن يَشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِنۢ بَعْدِكُم مَّا يَشَآءُ كَمَآ أَنشَأَكُم مِّن ذُرِّيَّةِ قَوْمٍ ءَاخَرِينَ ﴿١٣٣﴾
And your Lord is the Free of need, the possessor of mercy. If He wills, he can do away with you and give succession after you to whomever He wills, just as He produced you from the descendants of another people.
إِنَّ مَا تُوعَدُونَ لَـَٔاتٍۢ ۖ وَمَآ أَنتُم بِمُعْجِزِينَ ﴿١٣٤﴾
Indeed, what you are promised is coming, and you will not cause failure [to Allah].
قُلْ يَـٰقَوْمِ ٱعْمَلُوا۟ عَلَىٰ مَكَانَتِكُمْ إِنِّى عَامِلٌۭ ۖ فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُۥ عَـٰقِبَةُ ٱلدَّارِ ۗ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّـٰلِمُونَ ﴿١٣٥﴾
Say, "O my people, work according to your position; [for] indeed, I am working. And you are going to know who will have succession in the home. Indeed, the wrongdoers will not succeed.
وَجَعَلُوا۟ لِلَّهِ مِمَّا ذَرَأَ مِنَ ٱلْحَرْثِ وَٱلْأَنْعَـٰمِ نَصِيبًۭا فَقَالُوا۟ هَـٰذَا لِلَّهِ بِزَعْمِهِمْ وَهَـٰذَا لِشُرَكَآئِنَا ۖ فَمَا كَانَ لِشُرَكَآئِهِمْ فَلَا يَصِلُ إِلَى ٱللَّهِ ۖ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَىٰ شُرَكَآئِهِمْ ۗ سَآءَ مَا يَحْكُمُونَ ﴿١٣٦﴾
And the polytheists assign to Allah from that which He created of crops and livestock a share and say, "This is for Allah," by their claim, "and this is for our partners [associated with Him]." But what is for their "partners" does not reach Allah, while what is for Allah - this reaches their "partners." Evil is that which they rule.
وَكَذَٰلِكَ زَيَّنَ لِكَثِيرٍۢ مِّنَ ٱلْمُشْرِكِينَ قَتْلَ أَوْلَـٰدِهِمْ شُرَكَآؤُهُمْ لِيُرْدُوهُمْ وَلِيَلْبِسُوا۟ عَلَيْهِمْ دِينَهُمْ ۖ وَلَوْ شَآءَ ٱللَّهُ مَا فَعَلُوهُ ۖ فَذَرْهُمْ وَمَا يَفْتَرُونَ ﴿١٣٧﴾
And likewise, to many of the polytheists their partners have made [to seem] pleasing the killing of their children in order to bring about their destruction and to cover them with confusion in their religion. And if Allah had willed, they would not have done so. So leave them and that which they invent.
وَقَالُوا۟ هَـٰذِهِۦٓ أَنْعَـٰمٌۭ وَحَرْثٌ حِجْرٌۭ لَّا يَطْعَمُهَآ إِلَّا مَن نَّشَآءُ بِزَعْمِهِمْ وَأَنْعَـٰمٌ حُرِّمَتْ ظُهُورُهَا وَأَنْعَـٰمٌۭ لَّا يَذْكُرُونَ ٱسْمَ ٱللَّهِ عَلَيْهَا ٱفْتِرَآءً عَلَيْهِ ۚ سَيَجْزِيهِم بِمَا كَانُوا۟ يَفْتَرُونَ ﴿١٣٨﴾
And they say, "These animals and crops are forbidden; no one may eat from them except whom we will," by their claim. And there are those [camels] whose backs are forbidden [by them] and those upon which the name of Allah is not mentioned - [all of this] an invention of untruth about Him. He will punish them for what they were inventing.
وَقَالُوا۟ مَا فِى بُطُونِ هَـٰذِهِ ٱلْأَنْعَـٰمِ خَالِصَةٌۭ لِّذُكُورِنَا وَمُحَرَّمٌ عَلَىٰٓ أَزْوَٰجِنَا ۖ وَإِن يَكُن مَّيْتَةًۭ فَهُمْ فِيهِ شُرَكَآءُ ۚ سَيَجْزِيهِمْ وَصْفَهُمْ ۚ إِنَّهُۥ حَكِيمٌ عَلِيمٌۭ ﴿١٣٩﴾
And they say, "What is in the bellies of these animals is exclusively for our males and forbidden to our females. But if it is [born] dead, then all of them have shares therein." He will punish them for their description. Indeed, He is Wise and Knowing.
قَدْ خَسِرَ ٱلَّذِينَ قَتَلُوٓا۟ أَوْلَـٰدَهُمْ سَفَهًۢا بِغَيْرِ عِلْمٍۢ وَحَرَّمُوا۟ مَا رَزَقَهُمُ ٱللَّهُ ٱفْتِرَآءً عَلَى ٱللَّهِ ۚ قَدْ ضَلُّوا۟ وَمَا كَانُوا۟ مُهْتَدِينَ ﴿١٤٠﴾
Those will have lost who killed their children in foolishness without knowledge and prohibited what Allah had provided for them, inventing untruth about Allah. They have gone astray and were not [rightly] guided.
۞ وَهُوَ ٱلَّذِىٓ أَنشَأَ جَنَّـٰتٍۢ مَّعْرُوشَـٰتٍۢ وَغَيْرَ مَعْرُوشَـٰتٍۢ وَٱلنَّخْلَ وَٱلزَّرْعَ مُخْتَلِفًا أُكُلُهُۥ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُتَشَـٰبِهًۭا وَغَيْرَ مُتَشَـٰبِهٍۢ ۚ كُلُوا۟ مِن ثَمَرِهِۦٓ إِذَآ أَثْمَرَ وَءَاتُوا۟ حَقَّهُۥ يَوْمَ حَصَادِهِۦ ۖ وَلَا تُسْرِفُوٓا۟ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْرِفِينَ ﴿١٤١﴾
And He it is who causes gardens to grow, [both] trellised and untrellised, and palm trees and crops of different [kinds of] food and olives and pomegranates, similar and dissimilar. Eat of [each of] its fruit when it yields and give its due [zakah] on the day of its harvest. And be not excessive. Indeed, He does not like those who commit excess.
وَمِنَ ٱلْأَنْعَـٰمِ حَمُولَةًۭ وَفَرْشًۭا ۚ كُلُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ وَلَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَـٰنِ ۚ إِنَّهُۥ لَكُمْ عَدُوٌّۭ مُّبِينٌۭ ﴿١٤٢﴾
And of the grazing livestock are carriers [of burdens] and those [too] small. Eat of what Allah has provided for you and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.
ثَمَـٰنِيَةَ أَزْوَٰجٍۢ ۖ مِّنَ ٱلضَّأْنِ ٱثْنَيْنِ وَمِنَ ٱلْمَعْزِ ٱثْنَيْنِ ۗ قُلْ ءَآلذَّكَرَيْنِ حَرَّمَ أَمِ ٱلْأُنثَيَيْنِ أَمَّا ٱشْتَمَلَتْ عَلَيْهِ أَرْحَامُ ٱلْأُنثَيَيْنِ ۖ نَبِّـُٔونِى بِعِلْمٍ إِن كُنتُمْ صَـٰدِقِينَ ﴿١٤٣﴾
[They are] eight mates - of the sheep, two and of the goats, two. Say, "Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Inform me with knowledge, if you should be truthful."
وَمِنَ ٱلْإِبِلِ ٱثْنَيْنِ وَمِنَ ٱلْبَقَرِ ٱثْنَيْنِ ۗ قُلْ ءَآلذَّكَرَيْنِ حَرَّمَ أَمِ ٱلْأُنثَيَيْنِ أَمَّا ٱشْتَمَلَتْ عَلَيْهِ أَرْحَامُ ٱلْأُنثَيَيْنِ ۖ أَمْ كُنتُمْ شُهَدَآءَ إِذْ وَصَّىٰكُمُ ٱللَّهُ بِهَـٰذَا ۚ فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًۭا لِّيُضِلَّ ٱلنَّاسَ بِغَيْرِ عِلْمٍ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ ﴿١٤٤﴾
And of the camels, two and of the cattle, two. Say, "Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Or were you witnesses when Allah charged you with this? Then who is more unjust than one who invents a lie about Allah to mislead the people by [something] other than knowledge? Indeed, Allah does not guide the wrongdoing people."
قُل لَّآ أَجِدُ فِى مَآ أُوحِىَ إِلَىَّ مُحَرَّمًا عَلَىٰ طَاعِمٍۢ يَطْعَمُهُۥٓ إِلَّآ أَن يَكُونَ مَيْتَةً أَوْ دَمًۭا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍۢ فَإِنَّهُۥ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ ۚ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍۢ وَلَا عَادٍۢ فَإِنَّ رَبَّكَ غَفُورٌۭ رَّحِيمٌۭ ﴿١٤٥﴾
Say, "I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is impure - or it be [that slaughtered in] disobedience, dedicated to other than Allah. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], then indeed, your Lord is Forgiving and Merciful."
وَعَلَى ٱلَّذِينَ هَادُوا۟ حَرَّمْنَا كُلَّ ذِى ظُفُرٍۢ ۖ وَمِنَ ٱلْبَقَرِ وَٱلْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَآ إِلَّا مَا حَمَلَتْ ظُهُورُهُمَآ أَوِ ٱلْحَوَايَآ أَوْ مَا ٱخْتَلَطَ بِعَظْمٍۢ ۚ ذَٰلِكَ جَزَيْنَـٰهُم بِبَغْيِهِمْ ۖ وَإِنَّا لَصَـٰدِقُونَ ﴿١٤٦﴾
And to those who are Jews We prohibited every animal of uncloven hoof; and of the cattle and the sheep We prohibited to them their fat, except what adheres to their backs or the entrails or what is joined with bone. [By] that We repaid them for their injustice. And indeed, We are truthful.
فَإِن كَذَّبُوكَ فَقُل رَّبُّكُمْ ذُو رَحْمَةٍۢ وَٰسِعَةٍۢ وَلَا يُرَدُّ بَأْسُهُۥ عَنِ ٱلْقَوْمِ ٱلْمُجْرِمِينَ ﴿١٤٧﴾
So if they deny you, [O Muhammad], say, "Your Lord is the possessor of vast mercy; but His punishment cannot be repelled from the people who are criminals."
سَيَقُولُ ٱلَّذِينَ أَشْرَكُوا۟ لَوْ شَآءَ ٱللَّهُ مَآ أَشْرَكْنَا وَلَآ ءَابَآؤُنَا وَلَا حَرَّمْنَا مِن شَىْءٍۢ ۚ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ حَتَّىٰ ذَاقُوا۟ بَأْسَنَا ۗ قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍۢ فَتُخْرِجُوهُ لَنَآ ۖ إِن تَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ أَنتُمْ إِلَّا تَخْرُصُونَ ﴿١٤٨﴾
Those who associated with Allah will say, "If Allah had willed, we would not have associated [anything] and neither would our fathers, nor would we have prohibited anything." Likewise did those before deny until they tasted Our punishment. Say, "Do you have any knowledge that you can produce for us? You follow not except assumption, and you are not but falsifying."
قُلْ فَلِلَّهِ ٱلْحُجَّةُ ٱلْبَـٰلِغَةُ ۖ فَلَوْ شَآءَ لَهَدَىٰكُمْ أَجْمَعِينَ ﴿١٤٩﴾
Say, "With Allah is the far-reaching argument. If He had willed, He would have guided you all."
قُلْ هَلُمَّ شُهَدَآءَكُمُ ٱلَّذِينَ يَشْهَدُونَ أَنَّ ٱللَّهَ حَرَّمَ هَـٰذَا ۖ فَإِن شَهِدُوا۟ فَلَا تَشْهَدْ مَعَهُمْ ۚ وَلَا تَتَّبِعْ أَهْوَآءَ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا وَٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ وَهُم بِرَبِّهِمْ يَعْدِلُونَ ﴿١٥٠﴾
Say, [O Muhammad], "Bring forward your witnesses who will testify that Allah has prohibited this." And if they testify, do not testify with them. And do not follow the desires of those who deny Our verses and those who do not believe in the Hereafter, while they equate [others] with their Lord.
۞ قُلْ تَعَالَوْا۟ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ۖ أَلَّا تُشْرِكُوا۟ بِهِۦ شَيْـًۭٔا ۖ وَبِٱلْوَٰلِدَيْنِ إِحْسَـٰنًۭا ۖ وَلَا تَقْتُلُوٓا۟ أَوْلَـٰدَكُم مِّنْ إِمْلَـٰقٍۢ ۖ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ ۖ وَلَا تَقْرَبُوا۟ ٱلْفَوَٰحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ ۖ وَلَا تَقْتُلُوا۟ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ ۚ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَعْقِلُونَ ﴿١٥١﴾
Say, "Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities - what is apparent of them and what is concealed. And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason."
وَلَا تَقْرَبُوا۟ مَالَ ٱلْيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُۥ ۖ وَأَوْفُوا۟ ٱلْكَيْلَ وَٱلْمِيزَانَ بِٱلْقِسْطِ ۖ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَإِذَا قُلْتُمْ فَٱعْدِلُوا۟ وَلَوْ كَانَ ذَا قُرْبَىٰ ۖ وَبِعَهْدِ ٱللَّهِ أَوْفُوا۟ ۚ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَذَكَّرُونَ ﴿١٥٢﴾
And do not approach the orphan's property except in a way that is best until he reaches maturity. And give full measure and weight in justice. We do not charge any soul except [with that within] its capacity. And when you testify, be just, even if [it concerns] a near relative. And the covenant of Allah fulfill. This has He instructed you that you may remember.
وَأَنَّ هَـٰذَا صِرَٰطِى مُسْتَقِيمًۭا فَٱتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا۟ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِۦ ۚ ذَٰلِكُمْ وَصَّىٰكُم بِهِۦ لَعَلَّكُمْ تَتَّقُونَ ﴿١٥٣﴾
And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous.
ثُمَّ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ تَمَامًا عَلَى ٱلَّذِىٓ أَحْسَنَ وَتَفْصِيلًۭا لِّكُلِّ شَىْءٍۢ وَهُدًۭى وَرَحْمَةًۭ لَّعَلَّهُم بِلِقَآءِ رَبِّهِمْ يُؤْمِنُونَ ﴿١٥٤﴾
Then We gave Moses the Scripture, making complete [Our favor] upon the one who did good and as a detailed explanation of all things and as guidance and mercy that perhaps in [the matter of] the meeting with their Lord they would believe.
وَهَـٰذَا كِتَـٰبٌ أَنزَلْنَـٰهُ مُبَارَكٌۭ فَٱتَّبِعُوهُ وَٱتَّقُوا۟ لَعَلَّكُمْ تُرْحَمُونَ ﴿١٥٥﴾
And this [Qur'an] is a Book We have revealed [which is] blessed, so follow it and fear Allah that you may receive mercy.
أَن تَقُولُوٓا۟ إِنَّمَآ أُنزِلَ ٱلْكِتَـٰبُ عَلَىٰ طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـٰفِلِينَ ﴿١٥٦﴾
[We revealed it] lest you say, "The Scripture was only sent down to two groups before us, but we were of their study unaware,"
أَوْ تَقُولُوا۟ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا ٱلْكِتَـٰبُ لَكُنَّآ أَهْدَىٰ مِنْهُمْ ۚ فَقَدْ جَآءَكُم بَيِّنَةٌۭ مِّن رَّبِّكُمْ وَهُدًۭى وَرَحْمَةٌۭ ۚ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِـَٔايَـٰتِ ٱللَّهِ وَصَدَفَ عَنْهَا ۗ سَنَجْزِى ٱلَّذِينَ يَصْدِفُونَ عَنْ ءَايَـٰتِنَا سُوٓءَ ٱلْعَذَابِ بِمَا كَانُوا۟ يَصْدِفُونَ ﴿١٥٧﴾
Or lest you say, "If only the Scripture had been revealed to us, we would have been better guided than they." So there has [now] come to you a clear evidence from your Lord and a guidance and mercy. Then who is more unjust than one who denies the verses of Allah and turns away from them? We will recompense those who turn away from Our verses with the worst of punishment for their having turned away.
هَلْ يَنظُرُونَ إِلَّآ أَن تَأْتِيَهُمُ ٱلْمَلَـٰٓئِكَةُ أَوْ يَأْتِىَ رَبُّكَ أَوْ يَأْتِىَ بَعْضُ ءَايَـٰتِ رَبِّكَ ۗ يَوْمَ يَأْتِى بَعْضُ ءَايَـٰتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَـٰنُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِىٓ إِيمَـٰنِهَا خَيْرًۭا ۗ قُلِ ٱنتَظِرُوٓا۟ إِنَّا مُنتَظِرُونَ ﴿١٥٨﴾
Do they [then] wait for anything except that the angels should come to them or your Lord should come or that there come some of the signs of your Lord? The Day that some of the signs of your Lord will come no soul will benefit from its faith as long as it had not believed before or had earned through its faith some good. Say, "Wait. Indeed, we [also] are waiting."
إِنَّ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًۭا لَّسْتَ مِنْهُمْ فِى شَىْءٍ ۚ إِنَّمَآ أَمْرُهُمْ إِلَى ٱللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا۟ يَفْعَلُونَ ﴿١٥٩﴾
Indeed, those who have divided their religion and become sects - you, [O Muhammad], are not [associated] with them in anything. Their affair is only [left] to Allah; then He will inform them about what they used to do.
مَن جَآءَ بِٱلْحَسَنَةِ فَلَهُۥ عَشْرُ أَمْثَالِهَا ۖ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجْزَىٰٓ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ ﴿١٦٠﴾
Whoever comes [on the Day of Judgement] with a good deed will have ten times the like thereof [to his credit], and whoever comes with an evil deed will not be recompensed except the like thereof; and they will not be wronged.
قُلْ إِنَّنِى هَدَىٰنِى رَبِّىٓ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ دِينًۭا قِيَمًۭا مِّلَّةَ إِبْرَٰهِيمَ حَنِيفًۭا ۚ وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ ﴿١٦١﴾
Say, "Indeed, my Lord has guided me to a straight path - a correct religion - the way of Abraham, inclining toward truth. And he was not among those who associated others with Allah."
قُلْ إِنَّ صَلَاتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ﴿١٦٢﴾
Say, "Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.
لَا شَرِيكَ لَهُۥ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا۠ أَوَّلُ ٱلْمُسْلِمِينَ ﴿١٦٣﴾
No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims."
قُلْ أَغَيْرَ ٱللَّهِ أَبْغِى رَبًّۭا وَهُوَ رَبُّ كُلِّ شَىْءٍۢ ۚ وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌۭ وِزْرَ أُخْرَىٰ ۚ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ﴿١٦٤﴾
Say, "Is it other than Allah I should desire as a lord while He is the Lord of all things? And every soul earns not [blame] except against itself, and no bearer of burdens will bear the burden of another. Then to your Lord is your return, and He will inform you concerning that over which you used to differ."
وَهُوَ ٱلَّذِى جَعَلَكُمْ خَلَـٰٓئِفَ ٱلْأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍۢ دَرَجَـٰتٍۢ لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۗ إِنَّ رَبَّكَ سَرِيعُ ٱلْعِقَابِ وَإِنَّهُۥ لَغَفُورٌۭ رَّحِيمٌۢ ﴿١٦٥﴾
And it is He who has made you successors upon the earth and has raised some of you above others in degrees [of rank] that He may try you through what He has given you. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.