Surah Al-Araf (الأعراف) is a Meccan surah of the Quran with 206 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
And when the indication was previously made by His statement {And give full measure and weight in justice} [Al-An'am: 152] and the like, regarding the real equality in the balance which is beyond human capability, and that it is the farthest of measures from equality, and the text of His statement {And whoever comes with an evil deed, he will not be recompensed except like that} [Al-An'am: 160] indicates His ability to do so. And the previous verse concluded with the comprehensiveness of His knowledge in the most comprehensive manner that necessitates it in the highest way. He emphasized the matter and limited it to His knowledge here, saying: {And the weight} with a real scale for the scrolls of deeds or for the deeds themselves after they are depicted with the images they deserve, or with something else, after God casts knowledge of it into the hearts. Perhaps it is a circumstance from the nun of majesty in the previous verse. That is, We do not suffice with what is less, but We weigh it, and it becomes in a way that it appears to everyone that it is in the utmost state of equality. Abu Hayyan and Ali ibn Al-Husayn An-Nahwi Al-Isfahani said in its interpretation: "Al-Wazn" (the weight) is a subject, and {Yawma'idhin} (then that day) is a circumstance, {Al-Haqq} (the right) is the predicate. Al-Isfahani added and said: I find it weak to apply the source and it has the definite article, and we have mentioned that it came in the revelation {God does not like the public expression of evil speech, except from one who has been wronged} [An-Nisa: 148]. That is, and the weight on that day is confined to what is right, and the reality matches it.
And when he had been judged to be wretched, he met the blessing of reprieve and a long life with persistence in disbelief. He informed him about himself, saying {said}, as a result of his being cast into disobedience due to the type of humans, {for thou hast beguiled me}. That is, due to Your beguiling me, which is the creation of error and the assumption of falsehood in my heart because of them. And Allah {will surely keep them back} - that is, I will act towards cutting them off from good, with the action of one who is capable and intent, turning His entirety towards it, without any distraction from what He has turned towards during the period of Your reprieve for me. This is by cutting them off from You, preventing them from doing what You commanded them, and burdening them with doing what You forbade them. Just as one who blocks the path cuts off the travelers to rob them, {from Thy path} - that is, from all of Your path, as indicated by the word that precedes the one that lowers, {the straight path}, which is Islam with all its branches. And whoever attributes beguilement to other than Allah, due to his belief that this is something that Allah is exalted above, has fallen into the worst of what he fled from. This is because he has made, in existence, actors whose choices contradict one another.
Long, to which he (Iblis) added: {And he said}, i.e., in his whispering as well. That is, he beautified for them what occurred to them through his instigation. {What forbade you} - mentioning to them the description of kindness (to them by Allah) is a reminder of His favor to them, in order to entice them to do what he wants. {Your Lord}, i.e., the one who has been kind to you with the favors you recognize, {about} - i.e., He did not make your limit (in terms of prohibition) to be exceeded {this tree} - combining the demonstrative pronoun and the noun to emphasize the specification {except that}, i.e., out of dislike that {you be angels}, i.e., in terms of not having desire, and in the ability to fly, change shape, and other characteristics {or that you be}, i.e., because of the natural state that will be yours {among the eternal ones*}, i.e., those who do not die and do not leave Paradise at all.
And when he had conveyed this meaning to them, he informed that he had confirmed it with a great emphasis, just as a person swearing an oath emphasizes what he swears upon, He said: {And he swore to them} i.e., he swore to them, however, the mention of the reciprocal form (مفاعلة) indicates that there were evasions and attempts between them, in which effort was exerted, and he emphasized, based on his knowledge that they were naturally inclined to flee from obedience - what he swore to them in various forms of emphasis in His saying: {Verily, I am for you two} He gave the benefit of the preposition which provides understanding of exclusivity that he says: Verily, I have assigned to you both all my advice {Surely, I am to you two of the sincere} And there is a warning in it to beware of a person who swears oaths, and that it is mostly likely that every person who swears oaths is a liar, for he only swears oaths when he suspects that his listener does not believe him, and he does not assume that except for being a habitual liar.
Al-Madīnah, Abū Ḥayyān said: 'However, their appearance in forms is rare, just as the angels, may peace be upon them, appear in forms, as in the story of Jibrīl, may peace be upon him.'
And when they made their stubbornness in disbelief under the guardianship of Satan, He then presented another sign, saying: {And when they commit a foul act}, meaning an extremely ugly act, such as associating partners with God or exposing one's private parts during Tawaf, {they say}, rationalizing their actions by saying: {We found our fathers doing so}. Since this rationale is evidently flawed and its shortcomings are apparent, they added a fabrication to justify it, saying: {And God commanded us to do so}. When the first rationale was rendered invalid, and it became self-evident that it was false, as it is well-known that they would not have followed their forefathers if they found them to be foolish in acquiring wealth, He dismissed it and alluded to its refutation. He then commanded to respond to the second claim, which is a fabrication against the Most High, while they claimed to be the people most distant from lying and most keen on truthfulness, saying: {Say, indeed, God} , who possesses all perfection, {does not command indecency}, meaning He does not command any of this kind. Since lying is, in itself, abhorrent, and it is, in their view, the most abhorrent of all abhorrent things, how could they attribute it to the greatest of all? He said, denying their claim, rebuking them, and threatening them: {Do you say about God} , who possesses all greatness, {what you do not know*} because they had not heard this directly from God, nor was it conveyed to them through a correct chain of narration from any of the Prophets, peace be upon them.
When it is established that people are divided into two groups: those who are guided and those who are astray, and the reiteration of the censure of those who are astray for their transgression against God by doing what they are forbidden to do and leaving what they are commanded to do, and it is the consistent practice of kings not to give reprieve to those who repeatedly disobey them; it is as if it were said: Why are they not destroyed when they disobey? It is then said, by way of exhortation and warning: They do not harm anyone by that except themselves, and they do not do anything except by His will. Their existence and destruction are the same to them. Only those who fear missing out or fear harm would seek to hasten. They have a term that must be fulfilled, and it is not specific to them, for {every community has a term} {in which they will live and in which they will die} {and when their term comes} . Since their attention is focused on the extension of their term, and cutting off their hope is part of their punishment, He mentioned it first and said: {They will not be delayed} i.e., from the term {a single hour}, which is used to express the intended meaning, and what is meant is the smallest possible time, as it is the least unit of time used in customary expressions. Then He connected to the conditional sentence in its entirety, not just its consequence, His statement: {nor will they be hastened}, i.e., regarding the predetermined term, for what He has ordained for them is based on His knowledge of everything that will happen to them; nothing new occurs to Him, and none of their circumstances are newly revealed to Him. It is also possible that {nor will they be hastened} is connected to His statement: {and for you on earth is a place of residence and enjoyment for a time} , and the verse would then indicate that they will continue to exist and multiply until they become communities, and they will not be addressed collectively, but each community will have its own term.
And since the anticipation of the soul to inquire about what will happen after a while is more settled and enjoyable than its anticipation of this, because it is more hidden than it; it is more remote from being pondered in the mind. Therefore, He preceded {He said, "In it you will live"} [Al-A'raf: 25]. And since mentioning the remedy for the disease of exposing one's private parts is more important, He gave priority to {We have sent down to you clothing} [Al-A'raf: 26] and what comes after it. Until it was suitable to arrange it in this position with this verse. And since the indication to urge following the Messengers had already been mentioned through the verses of the first objective of the objectives of this Surah, such as His saying {A book that We have sent down to you} [Al-A'raf: 2], {To warn} [Al-A'raf: 2], and {Follow what has been sent down to you} [Al-A'raf: 3], and His saying {So We will surely question those to whom messengers were sent} [Al-A'raf: 6], and His saying {Say, "My Lord has enjoined justice"} [Al-A'raf: 29], {My Lord has only forbidden immoralities} [Al-A'raf: 33], and the warning against the devils by His saying {And do not follow, besides Him, any guardians} [Al-A'raf: 3] and His saying {I will surely sit upon a straight path} [Al-A'raf: 16], {Let not Satan tempt you} [Al-A'raf: 27] and others. It becomes clear that there is no way to salvation except through the Messengers. And He concluded that by urging work during the days of respite; He followed it with His saying urging attachment to the means of salvation by following the guided callers before it is too late with the incident of death, by stating the reward for those who followed well in both abodes {O children of Adam}. And since it is established for Him, glory be to Him, to punish whoever disobeys the caller of reason without sending a messenger, and sending messengers is permissible for Him and a favor from Him, glory be to Him...
And when it is as if it has been said: They have confessed, and confession, as it is said, is a form of justice, does it benefit them? It is said: No! It has missed its mark, lost forever, in the realm of deeds! {He said} - that is, He who has control over their affairs - {Enter} as two {among nations}, that is, within the groups and sects of people, some of which are related to others. Then, describing them with a feminine pronoun, indicating the weakness of their intellects, He said: {They have already passed on}, and since there were believers in the past, He added the preposition {before you}. And since the jinn are the origin of misguidance, He mentioned them first, saying: {from among the jinn and mankind}, then He mentioned the place of entry, saying: {into the Fire}. When it is customary for companions to converse and, upon meeting, to exchange greetings, the listener yearns to know their state at that moment. He responded to this by saying: {Every time a nation} - that is, from among them - {entered the Fire}, {its sister} - that is, the one close to it in religion and creed, whose effects have perished and whose signs have been followed - {cursed it}. The Jews curse the Jews, and the Christians curse the Christians, and so on, and this continued among them {until, when they had all gathered} - that is, they followed one another, piling up, as the assimilation indicates - {in it together}, not a single nation or individual from a nation remained {the later ones} - that is, those in the last period - {said},
And since some of them may not have the eligibility for severance or connection, He stated generally for all types of misguidance: {And thus} i.e., like that reward {We punish the wrongdoers*} So that it may be known that the orbit revolves around the description, and the criminal: the sinner, and its root returns to cutting, and the wrongdoer: the one who places something in a place other than its place, like the action of one who walks in darkness. It is possible that He notified, Glory be to Him, of the difference in descriptions and their correlation, so whoever is a wrongdoer, then guilt, denial, and arrogance are necessary for him, and vice versa. And when He informed about their conditions as a deterrent, He followed it with the news about the believers as an encouragement, so He said: {And those who believed} in contrast to {those who denied}. And when He said: {and worked} i.e., confirmation of their faith, in contrast to {those who were arrogant}, {righteous deeds} and that was a reason for the assumption that the work of all righteous deeds - because it is a collection qualified by the definite article - is a condition for entering Paradise; He interrupted it with an interpolated sentence that indicates alleviation, so He said: {We do not burden a soul except with that which is within its capacity} and as an encouragement to acquire what cannot be described of bliss with what is within one's capacity. {Those} i.e., those who are elevated in rank {are the companions of Paradise}, and since companionship indicates permanence, He stated it clearly, so He said: {They will be therein forever}.
It is all true; Sibawayh said: "Yes, it is a promise," in response to the question, "Will you give me such and such?" and affirmation in expressions similar to, "It was so." The verse is an example of ihtibak: affirming the second object first as evidence for the omission of a similar one second, and omitting it second as evidence for affirming a similar one first. - And God knows best. When they had taken pleasure in the blessings that had been provided and had a good neighbor, and life was not pleasant except by keeping the bad neighbor at a distance, they were informed of his distance and their joy was increased by his humiliation, as He says: {Fathen} i.e., due to what the people of Hell acknowledged about themselves {a caller among them} i.e., between the two groups {that} - lightened or explanatory in the reading of Nafi', Abu Amr, and Asim, and the rest emphasized it and installed {the curse of God} i.e., the expulsion and removal of the greatest king in a state of anger {on the wrongdoers} i.e., those who, with clear evidence, put things in their wrong places, like one who did not see any light at all {who} prevent {from the way of God} i.e., the path of the king's religion, which has no equivalent, clear and broad {and seek} for it {crookedness} by casting doubts and suspicions, as previously mentioned in Al Imran. {And they are, with the Hereafter, disbelievers} i.e., they cover what appeared to their minds as evidence; when these four qualities are found, the curse is justified. {And between them} i.e., the state of the two groups during this call, it is between them or between the two houses {a barrier} i.e., a wall, lest the people of...
They fear and seek refuge from it, saying: {O our Lord}, i.e., O You who has been gracious to us in this world with every kindness and in the hereafter by not entering us into the Fire until this time, {do not make us accompany the wrongdoers}, by entering us into their entry. When their speech to the people of Paradise with greetings was concluded, He informed that they address the people of Hell with rebuke and blame, saying: {And [the inhabitants of] the Elevated Places call out} - and the subject was made explicit lest it be confused with the people of Paradise - {to men} from the people of Hell {whom they recognize} by their features, for the Fire has consumed them and altered their characteristics, along with their change due to obesity, darkened faces, enlarged bodies, and the like. {They say}, in negation or interrogation, by way of rebuke and reproach: {What did your accumulation of wealth and your arrogance avail you?} i.e., you used to claim that your wealth and men would protect you, and you would renew this attribute, assuming it to be permanent in this world, claiming that there is no one to overcome you. Then they increased their rebuke, reproach, and lamentation, pointing to some people in Paradise whom they used to belittle and consider insignificant: {Are these the ones you used to swear} in the world {that God would not touch them with mercy}? How could they attain the perfect mercy, when you claimed they would not be touched by any mercy? When the people of Hell are explicitly told that they will enter Paradise, it is a greater anguish for them, as it negates.
And when He mentioned their forgetfulness and denial, He mentioned their state at that point, saying: {And verily} - they did this while We, in Our grandeur, {came to them} with a great sign, by sending Our messenger to them, {with a Book} that is not a place for denial at all. Then He clarified this in a context that is desirable for the believer and terrifying for the disbeliever, saying: {We have explained it} - i.e., We have made it clear, and We have made the signs of it distinct, while being in a state of {knowledge} - i.e., great and overwhelming knowledge. So it came as a miracle in its arrangement, meaning, and all its knowledge and intended meaning, and in a state of being {guidance} - i.e., clarification, and {mercy} - i.e., honor. Then He specified those who benefit from it, because whoever does not benefit from something, it is as if it does not exist for him, saying: {for people who believe} - i.e., they have the capacity for that, and in it is a return to describing the Book, which is one of the objectives of the Surah, in the most beautiful style. And when He described the Book and mentioned those who benefit from it, the soul yearns to ask about the state of those who do not believe in it, namely the deniers, so He said, indicating that their state, in stopping them from following, after knowledge of its truth, is due to their inability to follow, just like one who.
The occurrence of the essence of corruption in existence necessitates prevention from all its types, which includes the five universals agreed upon by various creeds: religions, bodies, intellects, lineages, and wealth {after their reformation}. It appears that the addition (to the pronoun) is in the sense of "for" and is an addition to the object, meaning do not corrupt them with corruption after He has reformed them for you by creating them with various benefits, as indicated by His statement {He covers the night with the day} [Al-A'raf: 54], which points to monotheism and invites to the truth, establishing bodies and ordering what He has revealed from His books on the tongues of His messengers, peace be upon them, establishing religions. Thus, He combined the first creation with the first preservation. Since this might necessitate confining oneself to the station of fear, He negates that by saying {and invoke Him fearing} - that is, fearing His justice; and since there is no means for servants to reach Him on their own, He expresses it through hope, saying: {and hope}. That is, hoping in His grace, for whoever combines fear and hope is at the station of benevolence and is as if he is witnessing the Most Merciful. No one rebukes Him with the whips of His majesty except that He calls him with the attractions of His beauty to the expanse of His mercy. Whoever attains the station of benevolence is worthy of mercy. {Indeed, the mercy of Allah} - that is, the honor of the Possessor of Majesty and the honor for those who invoke Him in this manner - is near. It was originally from you, but He made it general and connected the judgment to the description, saying: {is near to the doers of good*} .
Methuselah bin Khanukh, and he is Idris (peace be upon him), and he was 50 years old when he was sent. And when his sending {to his people} was before the tribes with different languages, it means "to his people" - those who were the inhabitants of the earth, as in the hadith of intercession in the Sahih and others, on the authority of Anas (may God be pleased with him), come to Noah, the first prophet whom God sent to the people of the earth. And among them is a strength to stand up for what they want, which is not hidden from those who reflect on their effects and know their news. If their effects are considered, the desired goal is achieved. And if it is for those after them, it is known by the rule of measuring stability that they are stronger and higher than that. And for the sake of that, evidence for what was mentioned came, separated from the tools of conjunction, and it is with all that a reminder that all the messengers are in agreement on the call to what the proof {indeed, your Lord is Allah, who created the heavens and the earth} {7:54} indicates, from monotheism and righteousness, and other oceans of evidence and arguments, with waves crashing - and God is the guide to the path of guidance. And the prophethood of Noah (peace be upon him) to all the people of the earth, because they are his people with one language, does not contradict the specialization of our Prophet (peace be upon him) with the generality of the message. Because the meaning of generality is his sending to all different nations with different languages, and to all those who are inhabited by humans, jinn, and angels. And it will come, God willing, in Surat As-Saaffat, a further clarification of this. And since one of the great objectives is to inform that the one who called to it (the message),
{A people deeply blind*} that is, stamped with blindness of heart, despite their strength they tried, it was fixed for them, by what was indicated by the action without saying the doer, and the story was concluded in Yunus with His saying: {So look how was the end of the warners} [Yunus: 73] in response to His saying at the beginning of it: {If my stay and my reminding you} [Yunus: 71] that is, my warning, because He knows that it was difficult for them, and if it were glad tidings, it would not have been difficult for them. And since 'Ad came after them, and there was nothing here that required confusing the order, He followed them with them, sending the one sent to them in advance, to benefit from specifying his message to them, and they are some of the people of the earth, so He said: {And to 'Ad} He specifically sent {their brother} that is, in lineage, because they understood him more and knew him better in terms of trust and honesty; and when He connected him to Nuh, peace be upon them, after presenting the one sent to them, He distinguished him with His saying: {Hud} unlike the people of Nuh, for they were all the people of the earth, because the tribes did not separate people, nor did languages, since the language of all was one, and languages did not become separated except after the dispersion, and therefore the flood encompassed all the people of the earth, so the meaning at that time did not differ in his story, by presenting or delaying, so it was suitable to present the message or the one sent, because it is more important. And since the story of Nuh, peace be upon him, was the first story of the prophets with their people, and the Arabs did not have a precedent for associating with prophets and those sent to them, He came to it.
"He said, 'It has indeed occurred' - meaning it has become a reality and has become inevitable and is near - 'upon you from your Lord' - meaning the One who has bestowed upon you a continuous stream of favors and has prolonged your lifespan. 'A filth' - meaning a severe punishment that will cause intense disturbance and confusion among you, affecting both the elite and the common, and will lead to a severe disturbance. 'And anger' - meaning an intense severity in that punishment from which you will not escape. When He informed them of this, He explained to them that the reason for it is their speech in the context of denial, saying: 'Do you argue with Me?' And since their gods, which they argue about, do not exceed the heavens, as they are devoid of any meaning, He said: 'In names' - then He explained that He did not name them as gods to be worshiped, saying: 'which you and your forefathers have named.' Since it is for Allah, the Exalted, to do what He wills and to command submission to whomever He wills, He said, negating revelation, which implies: 'There is no revelation from Allah' - meaning that the matter is solely His - 'with it' - meaning your worship of them or your naming of them - and He emphasized the negation, saying: 'of any authority.' Perhaps He used the verb form of revelation because 'tanzil' (revelation) can come in the sense of a renewed action or an action by gradual steps. He intended - as He is in the context of argumentation and in a chapter whose purpose is to warn those who turned away from what this Book calls to, which was revealed gradually - to negate it by every consideration, whether it was a one-time event or a gradual process. This is an indication that even if one verse had been revealed to them regarding the command to worship them, they would have stopped and pondered, not understanding its meaning, until the command was repeated to them, so they would know that it is an inevitable matter, as the Children of Israel did when they were commanded to slaughter a cow for the sake of a murdered person, because they did not understand.
And His statement: {And they were not} i.e., by creation and innate nature {believers} is an adjunct to the connection of {those} which is {who denied Our signs}. This is running in the course of explanation for their taking a warning, indicating that no rectitude can be obtained from them, just as He concluded the story of Noah with {Indeed, they were a people blind} [Al-A'raf: 64] as an explanation for their drowning, i.e., We cut off their last remnant and they were deserving of that because they were not receptive to faith due to the intensity of their stubbornness and adherence to disbelief. The meaning is: and faith was not of their characteristics, i.e., they did not believe in the past and will not believe in the future. This excludes from it whoever believed and had previously denied before their belief, and whoever did not believe during the call and in the knowledge of Allah that he will believe. It is further enhanced by the fact that they began their speech by attributing foolishness to Him, falsely; it was befitting to conclude the story by turning the matter around and describing them with the same, truthfully. A statement that clarifies that their attribution to it is what necessitates what was done to them. For faith does not emanate except from the perfection of stability, composure, abandonment of desire, subjugation of the whims of the soul, and submission to clear evidence and apparent proofs. So whoever leaves it, then he is in the extreme of frivolity, lightness, and lack of reason. Also, describing them with denial by past action does not convey their persistence in denial. So He said: {And they were not} to negate the possibility that they believed after denial and that their taking was only for the absolute issuance of denial from them, and that they did not rush to faith before denial. It is possible that the sentence is a circumstance, and the meaning on every estimate: We cut off their last remnant in the state of their denial and lack of faith. And when Allah completed what He intended from the story of 'Ad, He followed them with Thamud, then He said:
Their gathering and dispersion, was with an extraordinary strength and extreme severity, to the point that contemplating their description would distress souls and astonish hearts. The outcome is that wherever it is expressed through trembling and the quaking of the earth, it refers to the severity of the torment with great disturbance. Wherever it is expressed through a loud cry, it points to the universality of death with the severity of the voice. There is no contradiction, as their punishment was through both, and perhaps one of them was the cause of the other. Perhaps, by "trembling," it means the hearts were disturbed to the point of being cut off, or the earth trembled and thus the hearts trembled - and this is closer. The specifics mentioned in Al-A`raf are because its intended purpose is to warn those who turn away, and the trembling is a greater shock due to its unfamiliarity - and God knows best. {Jathimin} means that they were on their knees, stuck in their places, with no movement from any of them. Not one of them remained in that hour, except for one man who was in the sanctuary. When he left it, he was afflicted with what afflicted his people, and that was Abu Righal. The distance of the sanctuary from their land was more than a ten-day journey. Among the great signs is that what uprooted their hearts and took their souls did not affect the righteous, upon whom be peace, and the weak with him in any way. This is similar to the wind that shook the confederates, inflicted severe punishment upon them, and pelted them with stones and dust until it defeated them. Yet, the Prophet, peace be upon him, and his Companions were not greatly harmed by it, and God protected them from it.
The activation (of God's punishment) and it involves a letter of mockery. Confining their response in this meaning leading to this word does not contradict the verse of Al-Ankabut {fama kan jawab qawmihi illa qaloo 'itina bi`azab Allah} [29:29], because the release of the response to this is permissible, and the meaning; So, what was their saying in response to him except coming with what does not fit a response, and that is the content of this saying and other than it of what does not relate to the response. Or that this response, because it included disbelief and indication of persistence and roughness to the Messenger of God, peace be upon him, implying torment, they were as if they had spoken it and said {itina bi`azab Allah}, making their speaking of the cause speaking of the effect. Or that they used for each position a saying. And it is supported by the fact that the meaning was unified here and in An-Naml; confining the response to this; that is, what was their response to this saying except this. And when he increased them in Al-Ankabut in reproof, he said {a'inukum lata'uthuna ar-rijal wa taqtuna as-sabila wa ta'thuna fi nadikumu al-munkar} [29:29], they came to him with more than this denial and mockery, so they said {itina bi`azab Allah} - the verse. And when it was caused by their stubbornness their destruction and his salvation, and the announcement of his salvation - although it understood their destruction - was more important, He said: {fa'anjaynahu wa ahlihi} [23:27] i.e., those who obeyed him, {illa imra'atahu} [23:27] and when it was as if it was said: what about her? He said: {kanat min al-ghabirin} [23:27] i.e., those who remained, who were afflicted with the torment; The lesson and reminder indicates that she was afflicted with the same torment as the men, she did not decrease from them, because she was an unbeliever like them.
And since generalization after specification and detailed explanation after summarization have an impact on the minds that is not hidden, and the prohibition of causing corruption by turning people away from the path of Allah is the primary objective, as it prohibits every form of corruption, He specifically mentioned it to indicate that it is the essence of the intended meaning after generalization, saying: {And do not sit} meaning, do not act like one who sits in wait, fully present {on every path}, that is, every road in the world and in religion, whether it be halal or haram, commands or prohibitions, clear or ambiguous, and examples.
And we have disclaimed our own strength and ability, and have relied on His strength and power. We have made all our affairs dependent on His power, just as an agent's affairs are entrusted to the one who appointed him, and he is relieved of the worry and concern of handling them. Given that it is customary for a principal to inform his agent of his wishes, He then follows this supplication with a request for a ruling based on the apparent truth, which is the support of the truthful and the abandonment of the false, saying: {O our Lord} i.e., O You who have bestowed favors upon us, {decide between us} And since he intended to entice them to happiness, he said: {and between our people}, which includes a hint that he is inclined to pray for their guidance. He shows etiquette by not explicitly stating what he has not been permitted to say. {with truth}, i.e., with a decisive judgment, dealing with each of the truthful and the false according to what they deserve, according to law and custom, so that each team has a path to reach the goal of their affair. This is a position of justice. From the indication of his statement, it is known that he is concerned about his people, and from his expression, it is known that he seeks justice for himself. If he had wanted to give preference to himself and his followers, he would have prayed that they be treated with favor and that their opponents be treated with justice. The verse teaches that He has the authority to do what He wants, whether it is to support the oppressed, punish the oppressor, reward the obedient, or punish the disobedient. {He is not questioned about what He does} [Al-Anbiya: 23] For He is the one with complete power, great authority, comprehensive ability, wisdom, and knowledge. It is also possible that the intended meaning is: We will not return to what we were upon, which was silence about your supplication to God and prohibition of your actions of misguidance, for we have been commanded to warn you, unless God wills that we remain silent due to a matter that He may bring about.
When the response to the decree, based on the invalidation of favor and the manifestation of justice, had concluded, He, glorified be He, mentioned their statement after it, connecting it to what had previously been said, or rather, what had been stated. It would have been logical to say "and they said," but instead, He emphasized their nobility, indicating that it was their pride that led them to the outcome of disbelief. Then, they were not satisfied with just that, but added to it the disbelief of others, saying: {And the leaders} - those who fill the eyes with awe and the hearts with reverence - {who} are characterized by pride and haughtiness, {disbelieved}. Since it was unlikely that his relatives would turn away from the good he brought due to envy, resentment, or other reasons, it could be assumed that those who treated him with such disrespect were strangers. {From his people} was added to clarify that favor is in the hands of God, and He may grant it to someone one dislikes and withholds it from someone one loves: {Indeed, you do not guide whom you love} {28:56}. They emphasized their stance by saying: {If you follow} - O followers, those who have not yet believed - {Shu'aib}, or abandon what you are upon, which was inherited from you.
And when they had strayed far in their error, in making prosperity and adversity a means of security from Allah's plan, He rejected their security, attributing it to their denial, for it was the cause of their error and the reason for their security. Thus, He said: {أفأمن أهل القرى} - Did they deny, forgetting Our terrifying deeds of punishment and Our enticing deeds of reward, and so feel secure? {أن يأتيهم بأسنا} - that Our punishment, arising from Our greatness, which only a loser would forget, would come upon them {بياتاً} - at night, while they were taking rest in their homes. And since sleep is one thing that overwhelms the senses, implying stability, He expressed it by the name that denotes stability, saying: {وهم نائمون} - while they were in a state of utmost heedlessness regarding it.
Because when they complied, those below them also complied, and it is as if they were the intended ones, and the sending to them is a sending to all. When they caused injustice to be caused, He said: {so they wronged} i.e., they fell into the like of darkness until they placed things in other than their proper places, and they placed denial in the place of acknowledgment {of it} i.e., because of seeing it, out of fear for their leadership and their fleeting kingdom being taken out of their hands. And when that was one of the most amazing things, which is that the cause of justice becomes the cause of injustice, and this injustice was the greatest corruption, He mentioned it with amazement: {So look} i.e., with the eye of insight {how was the end} i.e., the last affair {of the corrupters*} He summarized in this verse, despite its brevity, their entire story, no matter how long it was, and He gave precedence to mentioning the signs, emphasizing them, and because they are the evidence for the correctness of the claim of resurrection.
And when the estimation is an addition to {so they wronged her}, and Moses placed her in her proper place, He expressed it by saying: {And Moses said, "O Pharaoh"}. He addressed him in a manner that would appeal to him, in compliance with God's command to him to be gentle in his speech. This is because Pharaoh was a title of praise for those who ruled Egypt. When Moses came to them, peace be upon him, and they knew of his trustworthiness, truthfulness, and high status, as well as his noble character, and noble lineage, and great reputation, and Pharaoh, being the one who had raised him, had the greatest knowledge of him, this was a circumstance that required him to convey the message without emphasis. However, since the prophetic mission from God was a very great matter, and the intended goal was
They perceived the anxiety of Pharaoh in the statement, which indicates that the magicians were extremely numerous among them at that time. It also signifies that it is in the nature of people to oppose, for whenever possible, the claim of prophethood is rendered invalid; and when it becomes difficult, the claim is validated. When the decree was: "So gather your magic and come with it," as they said, He gathered all the magicians He could find. The statement {and the magicians came to Pharaoh} is an addition to this. When the listeners became eager to hear about the magicians, He said in response, initiating a new topic: {They said} - that is, to Pharaoh when they stood before him, bound by their own interests, making him understand that they were the dominant ones, and there was no one to prevent them except for a lack of fairness. They phrased their request in a questioning tone, as a form of etiquette with him, seeking to gain favor: {Do we have a reward} They emphasized their request, seeking to extract a promise in the face of potential denial: {if we are the ones who prevail*} From the scholars who read this as an informative statement rather than a question are Nafi', Ibn Kathir, and Hafs from Asim. {He said} - that is, Pharaoh - {Yes}, confirming the news, and further emphasized it by adding: {And indeed, you} - that is, in addition to that - {will be among those brought near} - that is, to me, in my presence. When they finished their conversation with him, the listener's attention turned to what they would say to Moses, peace be upon him. He then initiated a response: {They said}, starting with his name: {O Moses}, offering him a choice as a form of etiquette, as is the custom among wise adversaries before the dispute begins, in a context that implies their intention to throw the first challenge, as expressed in their statement: {Either you throw} - that is, you first throw.
It amazed Pharaoh and his people, and bewildered their minds. And when they were in a state of great astonishment at knowing what they had said after their actions, God informed about that in His statement: {said they} - that is, at the time of their prostration - {We believe} - that is, all of us - {in the Lord of the Worlds*} - that is, the One who created Pharaoh and those before him, and what they live by. Then they specifically mentioned those whom God guided through their hands, as a clarification of the intended meaning and an honor to them, so they said: {The Lord of Moses*} and then they removed the ambiguity clearly - because Pharaoh might have claimed, due to his upbringing of Moses, peace be upon him, that he was the one intended - by saying: {and Aaron*}. And in this verse, there is evidence that the manifestation of a sign is a cause for faith in those to whom it is manifested, even if the messenger is not sent to them. And when they clearly stated what they believed in, Pharaoh prevented them from being deceived by what he might make appear to his people, and he began to threaten them in a way that he plotted with his people and deceived them, in order to prevent them from taking the initiative to believe - as the magicians had done - until a certain time. So, God resumed the story about him, saying, stating his name explicitly, not implicitly, as in other parts of the Quran, because the purpose of this surah is warning, and he is the best of people to be addressed in that regard, and his story will be told to illustrate the disobedience of most people, and he is the most disobedient of the people of that time: {said Pharaoh}, denying and rebuking them, saying: {Have you believed} - that is, have you truly believed {in him} - that is, in Moses - {before I gave you permission} - that is, before I returned to you.
The earth, meaning all of it, Egypt and otherwise, belongs to Allah, Who is the One with whom no one else's command is considered, and this is repeated to remind of His greatness, to declare and to seek blessings. Then, He continues His statement: {He causes it to inherit whom He wills of His servants}. And since He has informed that everything belongs to Him, He informs about what elevates some of them over others, so He says: {And the end result} - meaning the final state, even if a trial occurs - {is for those who are righteous}, meaning those who protect themselves from Allah's displeasure by doing what pleases Him, so there is no consideration for what you see in the short term, for it may be a form of deception.
He, the Exalted, says: {فينظر} meaning, and you are successors, fully capable, {كيف تعملون*} meaning, He will deal with you in the manner of One who tests, and He has been, from eternity, fully aware of what you will do, but He does this so that the proof may be established against you, in accordance with your usual ways. And when Moses, peace be upon him, exhorted them to this, the Exalted informed them that He did what He had informed them of, so He mentioned the preceding events, saying: {ولقد} meaning, He said to them what He said, and the situation was that He and His might had {أخذنا} meaning, overcome {آل فرعون} and had softened their stiffness and had made their arrogance pliable {بالسنين} meaning, with years of drought and famine, for the term 'year' is often used to refer to such things, just as it is used to refer to a year; and since the term 'year' is used to refer to a scarcity of grains, He explicitly mentioned the fruits, saying, {ونقص من الثمرات} meaning, with diseases, if the water was plentiful, or with a year of drought for the desert and scarcity for the city {لعلهم يذكرون*} meaning, so that they might be in a state of remembrance, in which their gaze is directed towards hoping that they will remember, even if only in the slightest way - as indicated by the assimilation, for hardship removes the arrogance that prevents one from standing before the blessings and necessitates humility in a person, so that he says: 'This has only happened to me because I rejected this Messenger and worshipped one who does not remove evil from himself or others.' And when they did not remember or submit, He attributed their taking to their foolishness, saying,
This refers to the best of speech, which is God's promise to them of salvation from bondage and their inheritance of the dwellings of their forefathers, as they used to hear from their ancestors. And when He granted them dominance, He prevented their enemies from reaching them {بما صبروا}, meaning due to their patience with slavery, the slaughter of their children, and the prolonged hardships that followed. {ودمرنا} means We destroyed them utterly, making them like dust, devoid of any good. {ما كان يصنع} refers to the magnificent works they created, which were so impressive that it seemed they were created for them alone, {فرعون وقومه}, meaning the incredible feats that amazed everyone who saw or heard about them, even though they had become accustomed to them, making them seem like nothing. {وما كانوا} means they did not consider {يعرشون} the gardens and lofty palaces, which is sufficient motivation for patience and a guarantee for those who receive reward for relieving the oppressed and supporting them, and for the destruction and humiliation of the oppressors. This explains what needs to be explained from the Torah, which is currently among the Jews. Translating from the third chapter of the second book, it says: And the Lord said to Moses in Midian, 'Go back to Egypt, for all the men who were seeking your life are dead.' So Moses took his wife and his sons and set them
Upon all mankind, then He resumes explaining what saved them from it by saying: {They unleash upon you} i.e., they constantly bring down {severe punishment}. Since the context, as previously mentioned, is to explain their haste in disbelief and the intensity of their arrogance in their strength and roughness, and the purpose of the surah is to warn and alert those who turn away from the calamities that befell those who passed before them, He describes the severity of the punishment, detailing it from slaughter - for it does not occur during the slaughter, and it originally refers to mere splitting - to the expression of killing, for it is more indicative of causing death. And it may be in a severe and ugly form, such as dismemberment, piercing, beating, and other forms, and it is necessary to make it so, He says: {They kill} i.e., they kill many times over - {your sons} and He confirms the reality of killing by saying: {and spare your women}. Since the meaning is that they do not spare females, young or old, and the denial of what happens to leave women without men, for fear of loss and shame, and the assumption of shame is greater, He refers to them with His saying: {your women}, and by way of reminder that the killing of sons is only for fear that they will become men, lest one of them deprive them of something, as they are more knowledgeable about their king. And He points to the severity of that with His saying: {And in that} i.e., the difficult and terrifying matter {is a great trial} i.e., a test for you and for them {from your Lord} i.e., the one who does good to you in times of hardship and prosperity, for He concealed from them what they intended to kill for, and saved you by it after He had raised him who was intent on slaughtering him {great}.
Among the benefits (derived from this narrative) is that it is not otherwise than what He has generalized in His statement: {And We have not sent a prophet in any town except that We seized its people} [Al-A'raf: 94] until the end (of the verse). It serves as solace for this noble prophet and as a warning to his people regarding the painful punishment that befell them. The distinction between the two groups (the righteous and the wicked) is clear except to those endowed with insight - and Allah knows best. The intended meaning by specifying forty (days) here is to clarify that Moses' delay, peace be upon him, from what they knew about the appointed time, was only for ten days. During this period, they committed this grave crime, which is the greatest of crimes. He, the Exalted, alluded to the magnitude of their boldness and their deep-seated foolishness in His statement, connecting it to {And We made a covenant}, saying: {And Moses said} - when We made the covenant with him - {to his brother} and then explicitly mentioned his name: {Aaron, take my place} meaning be my deputy among them, doing what I used to do. He emphasized the trust he placed in him with what he found in him, saying: {among my people} and urged him to strive, saying: {and do good} meaning continue on the path you are on, which involves bringing about reform. When (Moses) knew that he, peace be upon him, was innocent of evil but had a gentle approach, he said: {And do not follow} meaning do not compel yourself to do more than what you are naturally inclined to, which is {the way of the corruptors} - (this was) in order to reform them and out of fear that they might turn away. They diverged from the right path just as Moses, peace be upon him, had perceived. They did not mention the consequences (of their actions), neither did they fear the reprisal of One who was accustomed to inflicting suffering on those who treated others badly, nor did they listen to his brother's counsel for righteousness, nor did they wait for the ten days. They had neither prudent minds nor were they more resolute in committing sins.
Regarding the Spirit, He said: {It has a sound} {that is like the sound of cattle}, and the meaning is that there is no one more misguided or blind than a people who had a close companion whom they took from those who used to enslave and harm them, and yet they were among the most disbelieving of disbelievers. He was therefore deserving of hatred due to being a relic of the oppressive enemies. They assumed that by consecrating him, he became a deity, and they exaggerated in their love and worship of him, even though he was a physical body that they could see and touch. Their prophet, whom God guided and chose to receive His words, would ask to see God but could not attain it. When there was no explicit text in the speech about taking him as a deity, He indicated it by disapproving of them in His statement: {Did they not see} - those who took him as a deity - {that he does not speak to them} as God spoke to Moses, peace be upon him - {nor guide them on a path} as God guided them to a path of salvation, one of which was crossing the sea that was a cause for the destruction of their enemy and their own salvation. Abu Hayyan said: He deprived him of these two attributes - speech and guidance - not the rest of the divine attributes, because the negation of speech implies the negation of knowledge, and the negation of guidance to a path implies the negation of power, and the negation of these two attributes implies the negation of the rest of the attributes. When this was an extremely great and almost unbelievable matter, especially for a people whose prophet was among them, and especially since they had been shown such clear signs and blessings that filled the horizons with their light, it was worthy of emphasis, so He said: {They took him} with extreme enthusiasm, desire, and diligence {and they were} by nature and disposition, along with what He had established for them of clear signs.
They know my response in the matters that I desire {they deem me weak}. That is, they count me weak and find my weakness in their intimidation of me. {And they almost killed me} That is, they nearly did so because I disapproved of what they did, and thus the obligation fell away from me. When he realized that this led to his release, he feared that his anger might prevent him from firmly retaining this in his mind and confirming it in his heart, so he said: {Do not let my enemies gloat over me} That is, do not let them rejoice in what they do to me, and I will be blamable by them and by You. When he reminded Him of the gloating, which is also a form of gloating over him, he followed it with harm specific to Him, saying: {And do not place me} That is, by Your taking me to task {with the wrongdoing people*} That is, Your counting me among them and cutting me off from those I love, the righteous, and connecting me with those I dislike, the corrupt, who do the deeds of those in darkness, and thus place worship in a wrong position without any doubt or confusion. When it became clear to him what was fitting for the position of his noble brother, that he had not fallen short in calling them to God or been hesitant in forbidding them from deviation, and he saw that the anger displayed was to scare his people and deter them from what they had done, he prayed for himself and his brother, acknowledging his helplessness and that no one can do anything except forgiveness. He then said: {He said, O my Lord} That is, O You who are Beneficent to me, {forgive me} That is, for what the anger led me to do in dealing with my brother, {and my brother} That is, for not reaching what I wanted him to do in struggling against them. When he prayed for the elimination of shortcomings, he followed it with honor, saying: {And admit us} That is
They stand before the Lord and serve Him, and bless His name; and there is no portion for Levi among their brethren. The Lord is their God, as He has said to them; and I stood before the Lord, as at the first, forty days and forty nights; and the Lord hearkened unto me at that time also; and the Lord would not destroy thee. And the Lord said unto me: 'Arise, take thy journey before the people, and they shall come in and possess the land which I swore unto their fathers to give unto them. And now, O Israel, what doth the Lord thy God require of thee? but that thou fear the Lord thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart and with all thy soul; to keep the commandments of the Lord, and His statutes, which I command thee this day, for thy good. Behold, unto the Lord thy God belong heaven and the heaven of heavens, the earth and all that is therein. Yet did He delight in thy fathers to love them; and He chose their seed after them, even you, above all peoples, as it is this day. Circumcise therefore the foreskin of your heart, and harden your neck no more. For the Lord your God, He is the God of gods, and the Lord of lords, the great God, the mighty, and the terrible, who regardeth not person, nor taketh reward; He doth execute justice to the fatherless and widow; and loveth the stranger, in giving him food and raiment. Love ye therefore the stranger; for ye were strangers in the land of Egypt. Thou shalt fear the Lord thy God, and serve Him, and cleave unto Him.
And when He mentioned their reflection on the Creator, which involves refraining from what He has prohibited and adhering to what He has commanded, He then followed it with reflection on His creatures, stating: {and they give zakah}. Perhaps He specifically mentioned zakah because its obligation was at this time, as previously mentioned in Surah Al-Baqarah, and because it is a trust between the creatures and the Creator. Similarly, the characteristics of the Prophet (peace be upon him) that He wrote for them, and the condition for the acceptance of their deeds, which is following him. Then, He generalized by mentioning the fruit of piety, stating, while excluding those who possess these two qualities in a general sense: {and those who are with Our signs} i.e., all of them {believe} i.e., they believe with their hearts, confess with their tongues, and act in accordance with that belief with their limbs. Thus, they do not disbelieve in some and believe in others.
His children, due to the abundance of Allah's favors and the numerous mentions of his name, aside from the mention of Muhammad, peace be upon him. He said: And indeed, He made it a riddle in this context, because had He explicitly stated it, the Jews would have either altered it or omitted it from the Torah, just as they did with other parts - ended. In the latter part of the Torah's sections: Moses, the servant of Allah, called out to the children of Israel before his death, saying: Our Lord came from Sinai and shone upon us from Mount Seir and appeared to us from Mount - in one version: mountains of Faran, with Him were the ranks of the pure, on His right, He gave them and made them beloved to the people and blessed all of His pure ones - and they follow Your footsteps and narrate Your words. In one version, instead: with Him were the ranks of the pure - to the end: and He came from the ranks of holiness with the law of His light from His right to them, and He also chose a people, and all of His exclusive ones are in obedience to You, and they follow Your footsteps and will narrate Your words - ended. The one who appeared from the mountains of Faran is Muhammad, peace be upon him, because they acknowledge that it is Mecca, and with Him were the ranks, meaning groups of the pure, and his nation was made beloved to the people, because each of the two factions of the People of the Book gives precedence to them over the other faction, and none of them accepted all of Moses' words, peace be upon him, and follow all of his footsteps in the glad tidings that they give to those who come after them. This, and as for the Gospel, the glad tidings in it are more abundant, and much of it has already been mentioned, and they are almost explicit in Surah An-Nisa in the story of his ascension.
It is narrated from Ibn Ka'b, may God be pleased with him, that the Prophet, peace be upon him, said: "On the Day of Judgment, I will be the imam of the prophets, their orator, and the companion of their intercession, not out of pride." It is also narrated from Ibn Abbas, may God be pleased with him, that the Prophet, peace be upon him, said: "I am the beloved of God, and I do not claim to be so out of pride. I will be the bearer of the banner of praise on the Day of Judgment, and under it will be Adam and all those after him, not out of pride. I will be the first intercessor and the first one to be interceded on the Day of Judgment, not out of pride. And I am the most honored of the first and last generations, not out of pride." The term "fakh'r" (pride) refers to claiming greatness, nobility, and honor. The Prophet, peace be upon him, said this not out of boastfulness, but out of gratitude and acknowledgment of the blessing. Wherever the prophets gathered, he would be their imam before and after his death. They gathered with him on the night of Isra' in Jerusalem, and he led them in prayer as their imam. Then, they gathered with him in heaven, and he led all the people of heaven in prayer as their imam. On the Day of Judgment, the greatest gathering and the most severe trial, all will turn to him and believe in his message. Whenever a senior prophet referred to another, it was only because they knew that the conclusion and the final word would be with him. This would make it more evident for them to acknowledge his trustworthiness and submit to his obedience, as the one who refers to another is inevitably inferior to him.
And for the context that I described, the phrase {those who transgressed} is restricted by {among them} so as not to assume that they were outsiders {with a statement other than that} . And since it is known that the speaker is the one who obliges them, he built it for the unknown and said: {it was said to them} and {so We sent} i.e., with Our majesty {against them} by implication, to instill fear of the possibility of the generality of punishment {a punishment from the sky} . The term "injustice" in his statement: {because of what they used to wrong*} implies that they do not deviate from being in darkness, either absolutely or with the renewal of an action by one who is in it - is more terrifying than the term "corruption" which implies a renewed exit from what one should be steadfast in, just as the term "sending" with {against} is relative to the term "descending". And when he finished exposing their shame regarding what they did in the days of Moses, peace be upon him, and what followed, he followed it with another shame more severe than the previous one, which occurred after that by a period of time that no one knows except from their side or from God, and if the first is denied, the second is confirmed, so he said: {And they were asked} i.e., the children of Israel, rebuking and establishing them {about the town} i.e., the comprehensive city {that was on the shore of the sea} i.e., on its coast, and it is Ayla, and perhaps he expressed it by questioning, and did not say: and when you passed by the town that - to the end, and the like, because their dislike of being informed about this scandal is more intense than what has passed, and it is evidence of deviation and truth. And since the question was about the news of the people of the town, he said
We saved those who forbade evil {as-sū'}. By Our might, {anjaynā} (We saved) those who continuously forbade {an yanhaw} others from evil, which refers to what is forbidden {as-sū'}. And {akhaznā} (We seized) those who oppressed {zalimū}, namely, by their enmity on the Sabbath, {bi-'adhabin bī'sin} (with a severe punishment), because of their continuous {ifsāq} (disobedience), which was ingrained in them. When We mentioned the severe punishment We threatened them with, We then mentioned their destruction, saying: {falammā 'ataw} (When they continued to transgress), meaning they became excessively proud and stubborn, refusing to desist {min mā nuhū 'anhu} (from what they were forbidden). Even after being taken with severe punishment, they persisted in their disobedience and transgressed against all commands, showing extreme impertinence and disregard. Their persistence in sin and their disregard for Our warnings only made them more resolute and hardened their hearts against fear, despite the deterrent of punishment. The term 'ataw {عَتَوا} means to boldly approach sins; hence, they are 'ātī {عَاتٍ} (transgressors). According to 'Abd al-Haqq, it is said that if someone boldly proceeds with all their affairs, then they are 'ātī. It is also said that the 'ātī is one who excessively indulges in sins, or one who rebels and cannot be admonished or warned, as mentioned in His statement, {fa-'ataw 'an amri rabbihim} [adh-Dhāriyāt: 44], meaning they exceeded the limits and bounds in disbelief. The reality of 'etā {عَتَوا} is that they exceeded the bounds of command or disobeyed the command. The root of the word returns to hardness, severity, and rigidity. {قولنا لهم} (We said to them), given Our immense power, {kūnū qiradatan} (Be apes), in the form of apes, {khāsi'īn} (humiliated), meaning abased, rejected, and degraded.
And all His servants and all His people and the great plagues that your eyes have seen, and the signs and wonders that you have witnessed. But to this day the Lord has not given you a heart to understand, or eyes to see, or ears to hear. {Deuteronomy 29:1-2} He led you through the wilderness for 40 years; your clothes did not wear out, and your sandals did not decay. You did not eat bread, so that you would know that He is the Lord your God. {Deuteronomy 29:5} Observe, therefore, the words of this covenant, and do them, for you have heard them. For you know that we were in Egypt, and we passed through the midst of the nations, and you have seen their abominations and their idols of wood and stone, of silver and gold, which they had. Perhaps there is among you a man or a woman or a clan or a tribe whose heart has turned away from the Lord our God to go and serve the gods of those nations; perhaps there is among you a root bearing poisonous fruit; {Deuteronomy 29:17} When such a person hears the words of this oath and invokes a blessing on himself, saying, 'May I have peace, even though I follow my own heart, to add to the drunkenness.' {Deuteronomy 29:19} The Lord will not pardon him, for the anger of the Lord and His jealousy will burn against that man, and every curse written in this book will lie upon him. The Lord will blot out his name from under heaven {Deuteronomy 29:20} The Lord will single him out from all the tribes of Israel for disaster, in accordance with all the curses of the covenant written in this Book of the Law. Your children who rise up after you, and the foreigner who comes from a far land, when they see the plagues of that land and the sicknesses with which the Lord has afflicted it, will say, 'When the Lord afflicted that land, He did so because He abandoned the covenant that their ancestors made with Him.' {Deuteronomy 29:22-25}
Striving; and since taking something strongly may lead to forgetting it over time, He said: {And remember what is therein} i.e., the commands, prohibitions, and others - do not forget it {so that you may be mindful*} i.e., so that your state may be that of one who is expected to be mindful, thus indicating by this the emphasis on taking covenants from them to accept everything in the Book, which includes not saying anything about God except the truth and not concealing anything from it. They said: When Moses, peace be upon him, read the tablets containing God's Book, not a single tree, mountain, or stone remained on earth without quivering. That is why whenever a Jew hears the Torah, he quivers and his head shakes. When He mentioned that He had obligated them to the rulings of the Book in this overwhelming, compelling, and coercive manner, which is one of the greatest covenants according to those who take covenants, and that He had emphasized these covenants for them in many sections of the Book, and all of this was specific to them, He ordered that they be reminded that He had instilled in the general type of human beings reason and appointed clear evidence to clarify the matter, to the point that if someone were to be punished for abandoning or being complacent about it, that punishment would be in line with reason and intellect. However, due to the precedence of His mercy and the predominance of His compassion, He did not hold them accountable for that until He sent them messengers, revealed books with them, multiplied the covenants, and increased the clarification. The reference to this is by the name of the Lord, so it seems that one who has knowledge is more deserving of blame than the ignorant. He said: {And when} i.e., and remind them when {your Lord} i.e., the Benevolent One {took} i.e., created by His decree and power
And as it is as if it has been said, by way of alerting to the majesty of these verses: Look how We have detailed these verses with such exquisite details and presented them in such refined styles, He says: {And thus} just like this magnificent and sublime detailing {We detail the verses} all of them, so that they may not fall into what is unbecoming of Us due to ignorance and lack of evidence {and perhaps they will return*} i.e., so that their state may be like one who is hoped to return from deviation to what the guides call to, which is perfection, if he experiences a lapse and falls into it. This is one of the proofs, such as {and whichsoever land is good, its vegetation comes forth by the permission of its Lord; and whichsoever land is stony, it remains devoid of vegetation. Thus We make plain the signs for those who are thankful} [7:58], {And We did not find for most of them any covenant} [7:102], and {I will turn away from My signs those who are arrogant} [7:146]. When He mentioned to them the specific covenant they had taken in their scripture, which they had abandoned, and followed it up with the general covenant which leaves no excuse, He then followed these up with an explanation of what they know about the state of one who turns away from the verses. So, He causes him to be dropped from the register of the happy ones. He then commands him (the Prophet) to recite to them, as it is, along with the fulfillment of His warning to them, one of the proofs of his prophethood which necessitates them to follow him. So, He mentions what happened to him when he abandoned the covenant and turned away from the pledge, after He had given him the verses and poured out upon him from the Spirit, He says: {Recite} i.e., read to them, one thing after another {to them} i.e., the Jews and all the disbelievers {the news of} the one whom {We gave} i.e., bestowed upon him with a display of grandeur, using the term 'giving' after magnifying his news with the term 'news'.
Those who claim that they are in a state of wretchedness - despite being surrounded by apparent blessings - are indeed insane. This interpretation serves as evidence for the correctness of the concept of gradual enticement. Have they not observed that they persist in actions that no sane person would willingly undertake, such as their idolatrous worship of stones and their arrogance towards the most perfect of humans, labeling him as insane? They also describe the most eloquent speech as sorcery and falsehood, among other things that would anger anyone who does not believe that benefit and harm can only come from Him. Yet, He continues to bestow blessings upon them and ward off harm. Is this not a form of gradual enticement? The response, which is a rebuke to them, is connected to what the context has alluded to. The response implies that: {Have they not pondered} - meaning they have not employed their faculties of thought and carefully considered the premises - so that they may realize that none of their objections can give rise to a doubt from any perspective. The purpose of this contemplation and its object are specified in His statement: {what is wrong with their companion}, referring to the one about whom they have extensive knowledge, as he is the most rational and virtuous among them. He did not say "what is wrong with our messenger" or similar phrases, lest they claim that his message is not evident. He rooted the negation deeply, stating: {from madness}, meaning a state of madness. Having negated that there is anything wrong with him, as they have alleged and fabricated against him, and having established his prophethood, He confined his role to giving warning, as this is the aspect that benefits them. This is particularly relevant in the context of this surah, where He says: {He is not but a warner} - meaning that his role is only that of a warner - {clear and plain}, meaning that he explains the path in a clear manner that no one else can match. One of the proofs of this is the inability of people to produce anything similar to what he brings, as he is the most eloquent of people.
But every individual is in His grasp, and the decree is: rather, they continue on their misguidance. The suffixation to them with a plural pronoun indicates that their collectivity does not avail them anything from God, so He says: {and He leaves them} i.e., He leaves them in a vile state, and He expresses it by a circumstance to indicate His decree encompassing them, so He says: {in their transgression} i.e., their exceeding of limits while they {are bewildered} i.e., they are confused and wavering in misguidance, not recognizing it as a path nor understanding it as an argument. When He clarified Tawhid, Prophethood, and Qadar, He followed it with the Hereafter to complete the four main topics that are the essential objectives of the Quran. He explained what their speech contained about their bewilderment and wavering in associating similarities, saying: {They ask you} i.e., repeatedly asking about that {about the Hour} i.e., about its time, in a question of mockery {when will it be set} i.e., at what time will its heaviness and establishment be? The term "mersa" can be a source, time, or place, derived from "rast" - when a ship settles with a branching iron. This was a clarification of their bewilderment, for they had fallen into misguidance from two aspects: asking about what was not important for them, and posing it in a way that mocked, along with the evidence that had been established. He will repeat this in this Surah. It was suitable for them to make inquiries about it and instead to beware of it by performing righteous deeds. When the question about the Hour was general and then specific to inquiring about its time, the response came generally about it, saying: {Say, knowledge of it} i.e., knowledge of its timing and other aspects
And similarly, what comes after it is a criticism of idol worship. When He mentioned His transcendence, He began to mention expressions and indications that describe Him, and established evidence that what the polytheists associated with Him is not worthy of partnership, due to its impotence, as it is among His creations and has no power to act, and thus does not deserve any form of glorification. He said, refuting the worship of idols and indicating that the intended meaning is real polytheism, as mentioned in the story of Iblis causing the naming of 'Abd al-Harith and the like: {Do they associate} that is, the polytheists and their children in worship, {what does not create} anything, that is, idols, natural elements, stars, and others, {anything} that is, bring into existence out of nothing, as does God, with whom they associated it. And since it necessarily follows that what does not create anything must be created, for it does not come into being without a capable being to create it, He explicitly stated this in His words, addressing the idols in the same manner as those with knowledge, to place them on the same level in belief and worship: {And they} And since a created being cannot be a creator, He used the passive voice, saying: {are created*} that is, their attributes, essences, and likenesses come into being. {Nor can they help} those polytheists who worship them, {their own selves} that is, they are not able to provide assistance against an enemy, and perhaps He used the rational form to indicate that if they were to use reason, and were to possess these base qualities, they would not have been worthy to be their friends, let alone their gods.
Invocation without insight, although the first is for reprimand, and this is the difference between one who worships with truth and one who worships with falsehood, so that they may return from their deviation and stubbornness. He then stated that they are not in any of His attributes, explicitly denying the support they claimed to provide, while confronting them with a rebuke that is most severe in response: {And those you call} - those you continually invoke - {besides Him} - for they invoke Him sometimes, or you call upon them, abandoning Him - {are not able to assist you} - in any form of assistance, as evidenced by your inability to escape Me, and I am alone, while you are the people of the earth - {nor can they assist themselves*} - as evidenced by the fact that the dog urinates on them and they cannot prevent it. And since the invocation of a group is closer to being heard than the invocation of one individual, He followed up with what came before: {And if you call them} - O you who are more misguided and helpless than them - {to guidance} - to that which is the most noble of all things, so that they may be guided in supporting themselves or others - {they do not hear} - anything from that invocation or otherwise. And since their condition regarding sight is the same for everyone, He addressed the interlocutor directly: {And you see them} - O you who look at them - {looking at you} - as if they are looking at what they have made for them with their eyes - {but they do not see*} - any form of insight. This is similar to what is in the book of the prophets of the Children of Israel, in the prophethood of Isaiah: Thus says the Lord, the King of Israel, and his Redeemer, the Lord of hosts: I am the first, and I am the last; there is no God besides Me. Who is like Me? Let him declare it, and let him show Me his power; let him tell Me what has been since I established the ancient people, and what is to come.
The intended meaning is to attain verbal remembrance in order to assist the remembrance of the heart. This intention is achieved through the self being attentive, for it affects the imagination and thus strengthens the remembrance of the heart. The lights (of spiritual guidance) continue to increase, reflecting back and forth, until one ascends from the darkness of the physical world to the lights of the administrator of light and darkness. When commanding (remembrance) with a specific manner suitable for Him, He ordered His Prophet, peace be upon him, to persist in it, mentioning the most excellent and rightful times for it. These times were chosen because they are less occupied, which indicates a greater preference for it. (He said): "{At dawn} "i.e., during the morning hours. Perhaps it was specifically mentioned separately from the rest of the day, which includes the morning prayer, and the afternoon and evening prayers were combined, (He said): "{and in the evenings}" i.e., during the evening hours. It was also said that "al-ghadu" is a collective term for "ghadwah", which would then refer to the morning and forenoon, and "al-asaal" refers to the end of each day connected to the beginning of the next night, which is called "asheel" because it connects to what is the origin of the next day. These two times were specifically mentioned, although the intended meaning is to persist (in remembrance) by naming each day and night after its part. The remembrance at dawn is meant to remind one of emerging from death, and in the evening, it is meant to remind one of resting in death and returning to a state of non-existence. By this, one invokes the majesty of God, which is a true magnification of Him.
Read the full surah text
الٓمٓصٓ ﴿١﴾
Alif, Lam, Meem, Sad.
كِتَـٰبٌ أُنزِلَ إِلَيْكَ فَلَا يَكُن فِى صَدْرِكَ حَرَجٌۭ مِّنْهُ لِتُنذِرَ بِهِۦ وَذِكْرَىٰ لِلْمُؤْمِنِينَ ﴿٢﴾
[This is] a Book revealed to you, [O Muhammad] - so let there not be in your breast distress therefrom - that you may warn thereby and as a reminder to the believers.
ٱتَّبِعُوا۟ مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ ۗ قَلِيلًۭا مَّا تَذَكَّرُونَ ﴿٣﴾
Follow, [O mankind], what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember.
وَكَم مِّن قَرْيَةٍ أَهْلَكْنَـٰهَا فَجَآءَهَا بَأْسُنَا بَيَـٰتًا أَوْ هُمْ قَآئِلُونَ ﴿٤﴾
And how many cities have We destroyed, and Our punishment came to them at night or while they were sleeping at noon.
فَمَا كَانَ دَعْوَىٰهُمْ إِذْ جَآءَهُم بَأْسُنَآ إِلَّآ أَن قَالُوٓا۟ إِنَّا كُنَّا ظَـٰلِمِينَ ﴿٥﴾
And their declaration when Our punishment came to them was only that they said, "Indeed, we were wrongdoers!"
فَلَنَسْـَٔلَنَّ ٱلَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْـَٔلَنَّ ٱلْمُرْسَلِينَ ﴿٦﴾
Then We will surely question those to whom [a message] was sent, and We will surely question the messengers.
فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍۢ ۖ وَمَا كُنَّا غَآئِبِينَ ﴿٧﴾
Then We will surely relate [their deeds] to them with knowledge, and We were not [at all] absent.
وَٱلْوَزْنُ يَوْمَئِذٍ ٱلْحَقُّ ۚ فَمَن ثَقُلَتْ مَوَٰزِينُهُۥ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ﴿٨﴾
And the weighing [of deeds] that Day will be the truth. So those whose scales are heavy - it is they who will be the successful.
وَمَنْ خَفَّتْ مَوَٰزِينُهُۥ فَأُو۟لَـٰٓئِكَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُم بِمَا كَانُوا۟ بِـَٔايَـٰتِنَا يَظْلِمُونَ ﴿٩﴾
And those whose scales are light - they are the ones who will lose themselves for what injustice they were doing toward Our verses.
وَلَقَدْ مَكَّنَّـٰكُمْ فِى ٱلْأَرْضِ وَجَعَلْنَا لَكُمْ فِيهَا مَعَـٰيِشَ ۗ قَلِيلًۭا مَّا تَشْكُرُونَ ﴿١٠﴾
And We have certainly established you upon the earth and made for you therein ways of livelihood. Little are you grateful.
وَلَقَدْ خَلَقْنَـٰكُمْ ثُمَّ صَوَّرْنَـٰكُمْ ثُمَّ قُلْنَا لِلْمَلَـٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ لَمْ يَكُن مِّنَ ٱلسَّـٰجِدِينَ ﴿١١﴾
And We have certainly created you, [O Mankind], and given you [human] form. Then We said to the angels, "Prostrate to Adam"; so they prostrated, except for Iblees. He was not of those who prostrated.
قَالَ مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ ۖ قَالَ أَنَا۠ خَيْرٌۭ مِّنْهُ خَلَقْتَنِى مِن نَّارٍۢ وَخَلَقْتَهُۥ مِن طِينٍۢ ﴿١٢﴾
[Allah] said, "What prevented you from prostrating when I commanded you?" [Satan] said, "I am better than him. You created me from fire and created him from clay."
قَالَ فَٱهْبِطْ مِنْهَا فَمَا يَكُونُ لَكَ أَن تَتَكَبَّرَ فِيهَا فَٱخْرُجْ إِنَّكَ مِنَ ٱلصَّـٰغِرِينَ ﴿١٣﴾
[Allah] said, "Descend from Paradise, for it is not for you to be arrogant therein. So get out; indeed, you are of the debased.
قَالَ أَنظِرْنِىٓ إِلَىٰ يَوْمِ يُبْعَثُونَ ﴿١٤﴾
[Satan] said, "Reprieve me until the Day they are resurrected."
قَالَ إِنَّكَ مِنَ ٱلْمُنظَرِينَ ﴿١٥﴾
[Allah] said, "Indeed, you are of those reprieved."
قَالَ فَبِمَآ أَغْوَيْتَنِى لَأَقْعُدَنَّ لَهُمْ صِرَٰطَكَ ٱلْمُسْتَقِيمَ ﴿١٦﴾
[Satan] said, "Because You have put me in error, I will surely sit in wait for them on Your straight path.
ثُمَّ لَـَٔاتِيَنَّهُم مِّنۢ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَـٰنِهِمْ وَعَن شَمَآئِلِهِمْ ۖ وَلَا تَجِدُ أَكْثَرَهُمْ شَـٰكِرِينَ ﴿١٧﴾
Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You]."
قَالَ ٱخْرُجْ مِنْهَا مَذْءُومًۭا مَّدْحُورًۭا ۖ لَّمَن تَبِعَكَ مِنْهُمْ لَأَمْلَأَنَّ جَهَنَّمَ مِنكُمْ أَجْمَعِينَ ﴿١٨﴾
[Allah] said, "Get out of Paradise, reproached and expelled. Whoever follows you among them - I will surely fill Hell with you, all together."
وَيَـٰٓـَٔادَمُ ٱسْكُنْ أَنتَ وَزَوْجُكَ ٱلْجَنَّةَ فَكُلَا مِنْ حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّـٰلِمِينَ ﴿١٩﴾
And "O Adam, dwell, you and your wife, in Paradise and eat from wherever you will but do not approach this tree, lest you be among the wrongdoers."
فَوَسْوَسَ لَهُمَا ٱلشَّيْطَـٰنُ لِيُبْدِىَ لَهُمَا مَا وُۥرِىَ عَنْهُمَا مِن سَوْءَٰتِهِمَا وَقَالَ مَا نَهَىٰكُمَا رَبُّكُمَا عَنْ هَـٰذِهِ ٱلشَّجَرَةِ إِلَّآ أَن تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ ٱلْخَـٰلِدِينَ ﴿٢٠﴾
But Satan whispered to them to make apparent to them that which was concealed from them of their private parts. He said, "Your Lord did not forbid you this tree except that you become angels or become of the immortal."
وَقَاسَمَهُمَآ إِنِّى لَكُمَا لَمِنَ ٱلنَّـٰصِحِينَ ﴿٢١﴾
And he swore [by Allah] to them, "Indeed, I am to you from among the sincere advisors."
فَدَلَّىٰهُمَا بِغُرُورٍۢ ۚ فَلَمَّا ذَاقَا ٱلشَّجَرَةَ بَدَتْ لَهُمَا سَوْءَٰتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ ٱلْجَنَّةِ ۖ وَنَادَىٰهُمَا رَبُّهُمَآ أَلَمْ أَنْهَكُمَا عَن تِلْكُمَا ٱلشَّجَرَةِ وَأَقُل لَّكُمَآ إِنَّ ٱلشَّيْطَـٰنَ لَكُمَا عَدُوٌّۭ مُّبِينٌۭ ﴿٢٢﴾
So he made them fall, through deception. And when they tasted of the tree, their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise. And their Lord called to them, "Did I not forbid you from that tree and tell you that Satan is to you a clear enemy?"
قَالَا رَبَّنَا ظَلَمْنَآ أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ ٱلْخَـٰسِرِينَ ﴿٢٣﴾
They said, "Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers."
قَالَ ٱهْبِطُوا۟ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّۭ ۖ وَلَكُمْ فِى ٱلْأَرْضِ مُسْتَقَرٌّۭ وَمَتَـٰعٌ إِلَىٰ حِينٍۢ ﴿٢٤﴾
[Allah] said, "Descend, being to one another enemies. And for you on the earth is a place of settlement and enjoyment for a time."
قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ ﴿٢٥﴾
He said, "Therein you will live, and therein you will die, and from it you will be brought forth."
يَـٰبَنِىٓ ءَادَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًۭا يُوَٰرِى سَوْءَٰتِكُمْ وَرِيشًۭا ۖ وَلِبَاسُ ٱلتَّقْوَىٰ ذَٰلِكَ خَيْرٌۭ ۚ ذَٰلِكَ مِنْ ءَايَـٰتِ ٱللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ ﴿٢٦﴾
O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness - that is best. That is from the signs of Allah that perhaps they will remember.
يَـٰبَنِىٓ ءَادَمَ لَا يَفْتِنَنَّكُمُ ٱلشَّيْطَـٰنُ كَمَآ أَخْرَجَ أَبَوَيْكُم مِّنَ ٱلْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَٰتِهِمَآ ۗ إِنَّهُۥ يَرَىٰكُمْ هُوَ وَقَبِيلُهُۥ مِنْ حَيْثُ لَا تَرَوْنَهُمْ ۗ إِنَّا جَعَلْنَا ٱلشَّيَـٰطِينَ أَوْلِيَآءَ لِلَّذِينَ لَا يُؤْمِنُونَ ﴿٢٧﴾
O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts. Indeed, he sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils allies to those who do not believe.
وَإِذَا فَعَلُوا۟ فَـٰحِشَةًۭ قَالُوا۟ وَجَدْنَا عَلَيْهَآ ءَابَآءَنَا وَٱللَّهُ أَمَرَنَا بِهَا ۗ قُلْ إِنَّ ٱللَّهَ لَا يَأْمُرُ بِٱلْفَحْشَآءِ ۖ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ ﴿٢٨﴾
And when they commit an immorality, they say, "We found our fathers doing it, and Allah has ordered us to do it." Say, "Indeed, Allah does not order immorality. Do you say about Allah that which you do not know?"
قُلْ أَمَرَ رَبِّى بِٱلْقِسْطِ ۖ وَأَقِيمُوا۟ وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍۢ وَٱدْعُوهُ مُخْلِصِينَ لَهُ ٱلدِّينَ ۚ كَمَا بَدَأَكُمْ تَعُودُونَ ﴿٢٩﴾
Say, [O Muhammad], "My Lord has ordered justice and that you maintain yourselves [in worship of Him] at every place [or time] of prostration, and invoke Him, sincere to Him in religion." Just as He originated you, you will return [to life] -
فَرِيقًا هَدَىٰ وَفَرِيقًا حَقَّ عَلَيْهِمُ ٱلضَّلَـٰلَةُ ۗ إِنَّهُمُ ٱتَّخَذُوا۟ ٱلشَّيَـٰطِينَ أَوْلِيَآءَ مِن دُونِ ٱللَّهِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ ﴿٣٠﴾
A group [of you] He guided, and a group deserved [to be in] error. Indeed, they had taken the devils as allies instead of Allah while they thought that they were guided.
۞ يَـٰبَنِىٓ ءَادَمَ خُذُوا۟ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍۢ وَكُلُوا۟ وَٱشْرَبُوا۟ وَلَا تُسْرِفُوٓا۟ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْرِفِينَ ﴿٣١﴾
O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.
قُلْ مَنْ حَرَّمَ زِينَةَ ٱللَّهِ ٱلَّتِىٓ أَخْرَجَ لِعِبَادِهِۦ وَٱلطَّيِّبَـٰتِ مِنَ ٱلرِّزْقِ ۚ قُلْ هِىَ لِلَّذِينَ ءَامَنُوا۟ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا خَالِصَةًۭ يَوْمَ ٱلْقِيَـٰمَةِ ۗ كَذَٰلِكَ نُفَصِّلُ ٱلْـَٔايَـٰتِ لِقَوْمٍۢ يَعْلَمُونَ ﴿٣٢﴾
Say, "Who has forbidden the adornment of Allah which He has produced for His servants and the good [lawful] things of provision?" Say, "They are for those who believe during the worldly life [but] exclusively for them on the Day of Resurrection." Thus do We detail the verses for a people who know.
قُلْ إِنَّمَا حَرَّمَ رَبِّىَ ٱلْفَوَٰحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَٱلْإِثْمَ وَٱلْبَغْىَ بِغَيْرِ ٱلْحَقِّ وَأَن تُشْرِكُوا۟ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَـٰنًۭا وَأَن تَقُولُوا۟ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ ﴿٣٣﴾
Say, "My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know."
وَلِكُلِّ أُمَّةٍ أَجَلٌۭ ۖ فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةًۭ ۖ وَلَا يَسْتَقْدِمُونَ ﴿٣٤﴾
And for every nation is a [specified] term. So when their time has come, they will not remain behind an hour, nor will they precede [it].
يَـٰبَنِىٓ ءَادَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌۭ مِّنكُمْ يَقُصُّونَ عَلَيْكُمْ ءَايَـٰتِى ۙ فَمَنِ ٱتَّقَىٰ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿٣٥﴾
O children of Adam, if there come to you messengers from among you relating to you My verses, then whoever fears Allah and reforms - there will be no fear concerning them, nor will they grieve.
وَٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا وَٱسْتَكْبَرُوا۟ عَنْهَآ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ ﴿٣٦﴾
But the ones who deny Our verses and are arrogant toward them - those are the companions of the Fire; they will abide therein eternally.
فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَـٰتِهِۦٓ ۚ أُو۟لَـٰٓئِكَ يَنَالُهُمْ نَصِيبُهُم مِّنَ ٱلْكِتَـٰبِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ قَالُوٓا۟ أَيْنَ مَا كُنتُمْ تَدْعُونَ مِن دُونِ ٱللَّهِ ۖ قَالُوا۟ ضَلُّوا۟ عَنَّا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَـٰفِرِينَ ﴿٣٧﴾
And who is more unjust than one who invents about Allah a lie or denies His verses? Those will attain their portion of the decree until when Our messengers come to them to take them in death, they will say, "Where are those you used to invoke besides Allah?" They will say, "They have departed from us," and will bear witness against themselves that they were disbelievers.
قَالَ ٱدْخُلُوا۟ فِىٓ أُمَمٍۢ قَدْ خَلَتْ مِن قَبْلِكُم مِّنَ ٱلْجِنِّ وَٱلْإِنسِ فِى ٱلنَّارِ ۖ كُلَّمَا دَخَلَتْ أُمَّةٌۭ لَّعَنَتْ أُخْتَهَا ۖ حَتَّىٰٓ إِذَا ٱدَّارَكُوا۟ فِيهَا جَمِيعًۭا قَالَتْ أُخْرَىٰهُمْ لِأُولَىٰهُمْ رَبَّنَا هَـٰٓؤُلَآءِ أَضَلُّونَا فَـَٔاتِهِمْ عَذَابًۭا ضِعْفًۭا مِّنَ ٱلنَّارِ ۖ قَالَ لِكُلٍّۢ ضِعْفٌۭ وَلَـٰكِن لَّا تَعْلَمُونَ ﴿٣٨﴾
[Allah] will say, "Enter among nations which had passed on before you of jinn and mankind into the Fire." Every time a nation enters, it will curse its sister until, when they have all overtaken one another therein, the last of them will say about the first of them "Our Lord, these had misled us, so give them a double punishment of the Fire. He will say, "For each is double, but you do not know."
وَقَالَتْ أُولَىٰهُمْ لِأُخْرَىٰهُمْ فَمَا كَانَ لَكُمْ عَلَيْنَا مِن فَضْلٍۢ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْسِبُونَ ﴿٣٩﴾
And the first of them will say to the last of them, "Then you had not any favor over us, so taste the punishment for what you used to earn."
إِنَّ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا وَٱسْتَكْبَرُوا۟ عَنْهَا لَا تُفَتَّحُ لَهُمْ أَبْوَٰبُ ٱلسَّمَآءِ وَلَا يَدْخُلُونَ ٱلْجَنَّةَ حَتَّىٰ يَلِجَ ٱلْجَمَلُ فِى سَمِّ ٱلْخِيَاطِ ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُجْرِمِينَ ﴿٤٠﴾
Indeed, those who deny Our verses and are arrogant toward them - the gates of Heaven will not be opened for them, nor will they enter Paradise until a camel enters into the eye of a needle. And thus do We recompense the criminals.
لَهُم مِّن جَهَنَّمَ مِهَادٌۭ وَمِن فَوْقِهِمْ غَوَاشٍۢ ۚ وَكَذَٰلِكَ نَجْزِى ٱلظَّـٰلِمِينَ ﴿٤١﴾
They will have from Hell a bed and over them coverings [of fire]. And thus do We recompense the wrongdoers.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَآ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَنَّةِ ۖ هُمْ فِيهَا خَـٰلِدُونَ ﴿٤٢﴾
But those who believed and did righteous deeds - We charge no soul except [within] its capacity. Those are the companions of Paradise; they will abide therein eternally.
وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّۢ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَـٰرُ ۖ وَقَالُوا۟ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى هَدَىٰنَا لِهَـٰذَا وَمَا كُنَّا لِنَهْتَدِىَ لَوْلَآ أَنْ هَدَىٰنَا ٱللَّهُ ۖ لَقَدْ جَآءَتْ رُسُلُ رَبِّنَا بِٱلْحَقِّ ۖ وَنُودُوٓا۟ أَن تِلْكُمُ ٱلْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ ﴿٤٣﴾
And We will have removed whatever is within their breasts of resentment, [while] flowing beneath them are rivers. And they will say, "Praise to Allah, who has guided us to this; and we would never have been guided if Allah had not guided us. Certainly the messengers of our Lord had come with the truth." And they will be called, "This is Paradise, which you have been made to inherit for what you used to do."
وَنَادَىٰٓ أَصْحَـٰبُ ٱلْجَنَّةِ أَصْحَـٰبَ ٱلنَّارِ أَن قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّۭا فَهَلْ وَجَدتُّم مَّا وَعَدَ رَبُّكُمْ حَقًّۭا ۖ قَالُوا۟ نَعَمْ ۚ فَأَذَّنَ مُؤَذِّنٌۢ بَيْنَهُمْ أَن لَّعْنَةُ ٱللَّهِ عَلَى ٱلظَّـٰلِمِينَ ﴿٤٤﴾
And the companions of Paradise will call out to the companions of the Fire, "We have already found what our Lord promised us to be true. Have you found what your Lord promised to be true?" They will say, "Yes." Then an announcer will announce among them, "The curse of Allah shall be upon the wrongdoers."
ٱلَّذِينَ يَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبْغُونَهَا عِوَجًۭا وَهُم بِٱلْـَٔاخِرَةِ كَـٰفِرُونَ ﴿٤٥﴾
Who averted [people] from the way of Allah and sought to make it [seem] deviant while they were, concerning the Hereafter, disbelievers.
وَبَيْنَهُمَا حِجَابٌۭ ۚ وَعَلَى ٱلْأَعْرَافِ رِجَالٌۭ يَعْرِفُونَ كُلًّۢا بِسِيمَىٰهُمْ ۚ وَنَادَوْا۟ أَصْحَـٰبَ ٱلْجَنَّةِ أَن سَلَـٰمٌ عَلَيْكُمْ ۚ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ ﴿٤٦﴾
And between them will be a partition, and on [its] elevations are men who recognize all by their mark. And they call out to the companions of Paradise, "Peace be upon you." They have not [yet] entered it, but they long intensely.
۞ وَإِذَا صُرِفَتْ أَبْصَـٰرُهُمْ تِلْقَآءَ أَصْحَـٰبِ ٱلنَّارِ قَالُوا۟ رَبَّنَا لَا تَجْعَلْنَا مَعَ ٱلْقَوْمِ ٱلظَّـٰلِمِينَ ﴿٤٧﴾
And when their eyes are turned toward the companions of the Fire, they say, "Our Lord, do not place us with the wrongdoing people."
وَنَادَىٰٓ أَصْحَـٰبُ ٱلْأَعْرَافِ رِجَالًۭا يَعْرِفُونَهُم بِسِيمَىٰهُمْ قَالُوا۟ مَآ أَغْنَىٰ عَنكُمْ جَمْعُكُمْ وَمَا كُنتُمْ تَسْتَكْبِرُونَ ﴿٤٨﴾
And the companions of the Elevations will call to men [within Hell] whom they recognize by their mark, saying, "Of no avail to you was your gathering and [the fact] that you were arrogant."
أَهَـٰٓؤُلَآءِ ٱلَّذِينَ أَقْسَمْتُمْ لَا يَنَالُهُمُ ٱللَّهُ بِرَحْمَةٍ ۚ ٱدْخُلُوا۟ ٱلْجَنَّةَ لَا خَوْفٌ عَلَيْكُمْ وَلَآ أَنتُمْ تَحْزَنُونَ ﴿٤٩﴾
[Allah will say], "Are these the ones whom you [inhabitants of Hell] swore that Allah would never offer them mercy? Enter Paradise, [O People of the Elevations]. No fear will there be concerning you, nor will you grieve."
وَنَادَىٰٓ أَصْحَـٰبُ ٱلنَّارِ أَصْحَـٰبَ ٱلْجَنَّةِ أَنْ أَفِيضُوا۟ عَلَيْنَا مِنَ ٱلْمَآءِ أَوْ مِمَّا رَزَقَكُمُ ٱللَّهُ ۚ قَالُوٓا۟ إِنَّ ٱللَّهَ حَرَّمَهُمَا عَلَى ٱلْكَـٰفِرِينَ ﴿٥٠﴾
And the companions of the Fire will call to the companions of Paradise, "Pour upon us some water or from whatever Allah has provided you." They will say, "Indeed, Allah has forbidden them both to the disbelievers."
ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَهُمْ لَهْوًۭا وَلَعِبًۭا وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا ۚ فَٱلْيَوْمَ نَنسَىٰهُمْ كَمَا نَسُوا۟ لِقَآءَ يَوْمِهِمْ هَـٰذَا وَمَا كَانُوا۟ بِـَٔايَـٰتِنَا يَجْحَدُونَ ﴿٥١﴾
Who took their religion as distraction and amusement and whom the worldly life deluded." So today We will forget them just as they forgot the meeting of this Day of theirs and for having rejected Our verses.
وَلَقَدْ جِئْنَـٰهُم بِكِتَـٰبٍۢ فَصَّلْنَـٰهُ عَلَىٰ عِلْمٍ هُدًۭى وَرَحْمَةًۭ لِّقَوْمٍۢ يُؤْمِنُونَ ﴿٥٢﴾
And We had certainly brought them a Book which We detailed by knowledge - as guidance and mercy to a people who believe.
هَلْ يَنظُرُونَ إِلَّا تَأْوِيلَهُۥ ۚ يَوْمَ يَأْتِى تَأْوِيلُهُۥ يَقُولُ ٱلَّذِينَ نَسُوهُ مِن قَبْلُ قَدْ جَآءَتْ رُسُلُ رَبِّنَا بِٱلْحَقِّ فَهَل لَّنَا مِن شُفَعَآءَ فَيَشْفَعُوا۟ لَنَآ أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ ٱلَّذِى كُنَّا نَعْمَلُ ۚ قَدْ خَسِرُوٓا۟ أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ ﴿٥٣﴾
Do they await except its result? The Day its result comes those who had ignored it before will say, "The messengers of our Lord had come with the truth, so are there [now] any intercessors to intercede for us or could we be sent back to do other than we used to do?" They will have lost themselves, and lost from them is what they used to invent.
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍۢ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ يُغْشِى ٱلَّيْلَ ٱلنَّهَارَ يَطْلُبُهُۥ حَثِيثًۭا وَٱلشَّمْسَ وَٱلْقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتٍۭ بِأَمْرِهِۦٓ ۗ أَلَا لَهُ ٱلْخَلْقُ وَٱلْأَمْرُ ۗ تَبَارَكَ ٱللَّهُ رَبُّ ٱلْعَـٰلَمِينَ ﴿٥٤﴾
Indeed, your Lord is Allah, who created the heavens and earth in six days and then established Himself above the Throne. He covers the night with the day, [another night] chasing it rapidly; and [He created] the sun, the moon, and the stars, subjected by His command. Unquestionably, His is the creation and the command; blessed is Allah, Lord of the worlds.
ٱدْعُوا۟ رَبَّكُمْ تَضَرُّعًۭا وَخُفْيَةً ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْمُعْتَدِينَ ﴿٥٥﴾
Call upon your Lord in humility and privately; indeed, He does not like transgressors.
وَلَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ بَعْدَ إِصْلَـٰحِهَا وَٱدْعُوهُ خَوْفًۭا وَطَمَعًا ۚ إِنَّ رَحْمَتَ ٱللَّهِ قَرِيبٌۭ مِّنَ ٱلْمُحْسِنِينَ ﴿٥٦﴾
And cause not corruption upon the earth after its reformation. And invoke Him in fear and aspiration. Indeed, the mercy of Allah is near to the doers of good.
وَهُوَ ٱلَّذِى يُرْسِلُ ٱلرِّيَـٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۖ حَتَّىٰٓ إِذَآ أَقَلَّتْ سَحَابًۭا ثِقَالًۭا سُقْنَـٰهُ لِبَلَدٍۢ مَّيِّتٍۢ فَأَنزَلْنَا بِهِ ٱلْمَآءَ فَأَخْرَجْنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِ ۚ كَذَٰلِكَ نُخْرِجُ ٱلْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ ﴿٥٧﴾
And it is He who sends the winds as good tidings before His mercy until, when they have carried heavy rainclouds, We drive them to a dead land and We send down rain therein and bring forth thereby [some] of all the fruits. Thus will We bring forth the dead; perhaps you may be reminded.
وَٱلْبَلَدُ ٱلطَّيِّبُ يَخْرُجُ نَبَاتُهُۥ بِإِذْنِ رَبِّهِۦ ۖ وَٱلَّذِى خَبُثَ لَا يَخْرُجُ إِلَّا نَكِدًۭا ۚ كَذَٰلِكَ نُصَرِّفُ ٱلْـَٔايَـٰتِ لِقَوْمٍۢ يَشْكُرُونَ ﴿٥٨﴾
And the good land - its vegetation emerges by permission of its Lord; but that which is bad - nothing emerges except sparsely, with difficulty. Thus do We diversify the signs for a people who are grateful.
لَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦ فَقَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥٓ إِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍۢ ﴿٥٩﴾
We had certainly sent Noah to his people, and he said, "O my people, worship Allah; you have no deity other than Him. Indeed, I fear for you the punishment of a tremendous Day.
قَالَ ٱلْمَلَأُ مِن قَوْمِهِۦٓ إِنَّا لَنَرَىٰكَ فِى ضَلَـٰلٍۢ مُّبِينٍۢ ﴿٦٠﴾
Said the eminent among his people, "Indeed, we see you in clear error."
قَالَ يَـٰقَوْمِ لَيْسَ بِى ضَلَـٰلَةٌۭ وَلَـٰكِنِّى رَسُولٌۭ مِّن رَّبِّ ٱلْعَـٰلَمِينَ ﴿٦١﴾
[Noah] said, "O my people, there is not error in me, but I am a messenger from the Lord of the worlds."
أُبَلِّغُكُمْ رِسَـٰلَـٰتِ رَبِّى وَأَنصَحُ لَكُمْ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ ﴿٦٢﴾
I convey to you the messages of my Lord and advise you; and I know from Allah what you do not know.
أَوَعَجِبْتُمْ أَن جَآءَكُمْ ذِكْرٌۭ مِّن رَّبِّكُمْ عَلَىٰ رَجُلٍۢ مِّنكُمْ لِيُنذِرَكُمْ وَلِتَتَّقُوا۟ وَلَعَلَّكُمْ تُرْحَمُونَ ﴿٦٣﴾
Then do you wonder that there has come to you a reminder from your Lord through a man from among you, that he may warn you and that you may fear Allah so you might receive mercy."
فَكَذَّبُوهُ فَأَنجَيْنَـٰهُ وَٱلَّذِينَ مَعَهُۥ فِى ٱلْفُلْكِ وَأَغْرَقْنَا ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَآ ۚ إِنَّهُمْ كَانُوا۟ قَوْمًا عَمِينَ ﴿٦٤﴾
But they denied him, so We saved him and those who were with him in the ship. And We drowned those who denied Our signs. Indeed, they were a blind people.
۞ وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًۭا ۗ قَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥٓ ۚ أَفَلَا تَتَّقُونَ ﴿٦٥﴾
And to the 'Aad [We sent] their brother Hud. He said, "O my people, worship Allah; you have no deity other than Him. Then will you not fear Him?"
قَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦٓ إِنَّا لَنَرَىٰكَ فِى سَفَاهَةٍۢ وَإِنَّا لَنَظُنُّكَ مِنَ ٱلْكَـٰذِبِينَ ﴿٦٦﴾
Said the eminent ones who disbelieved among his people, "Indeed, we see you in foolishness, and indeed, we think you are of the liars."
قَالَ يَـٰقَوْمِ لَيْسَ بِى سَفَاهَةٌۭ وَلَـٰكِنِّى رَسُولٌۭ مِّن رَّبِّ ٱلْعَـٰلَمِينَ ﴿٦٧﴾
[Hud] said, "O my people, there is not foolishness in me, but I am a messenger from the Lord of the worlds."
أُبَلِّغُكُمْ رِسَـٰلَـٰتِ رَبِّى وَأَنَا۠ لَكُمْ نَاصِحٌ أَمِينٌ ﴿٦٨﴾
I convey to you the messages of my Lord, and I am to you a trustworthy adviser.
أَوَعَجِبْتُمْ أَن جَآءَكُمْ ذِكْرٌۭ مِّن رَّبِّكُمْ عَلَىٰ رَجُلٍۢ مِّنكُمْ لِيُنذِرَكُمْ ۚ وَٱذْكُرُوٓا۟ إِذْ جَعَلَكُمْ خُلَفَآءَ مِنۢ بَعْدِ قَوْمِ نُوحٍۢ وَزَادَكُمْ فِى ٱلْخَلْقِ بَصْۜطَةًۭ ۖ فَٱذْكُرُوٓا۟ ءَالَآءَ ٱللَّهِ لَعَلَّكُمْ تُفْلِحُونَ ﴿٦٩﴾
Then do you wonder that there has come to you a reminder from your Lord through a man from among you, that he may warn you? And remember when He made you successors after the people of Noah and increased you in stature extensively. So remember the favors of Allah that you might succeed.
قَالُوٓا۟ أَجِئْتَنَا لِنَعْبُدَ ٱللَّهَ وَحْدَهُۥ وَنَذَرَ مَا كَانَ يَعْبُدُ ءَابَآؤُنَا ۖ فَأْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ ﴿٧٠﴾
They said, "Have you come to us that we should worship Allah alone and leave what our fathers have worshipped? Then bring us what you promise us, if you should be of the truthful."
قَالَ قَدْ وَقَعَ عَلَيْكُم مِّن رَّبِّكُمْ رِجْسٌۭ وَغَضَبٌ ۖ أَتُجَـٰدِلُونَنِى فِىٓ أَسْمَآءٍۢ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّا نَزَّلَ ٱللَّهُ بِهَا مِن سُلْطَـٰنٍۢ ۚ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ ﴿٧١﴾
[Hud] said, "Already have defilement and anger fallen upon you from your Lord. Do you dispute with me concerning [mere] names you have named them, you and your fathers, for which Allah has not sent down any authority? Then wait; indeed, I am with you among those who wait."
فَأَنجَيْنَـٰهُ وَٱلَّذِينَ مَعَهُۥ بِرَحْمَةٍۢ مِّنَّا وَقَطَعْنَا دَابِرَ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا ۖ وَمَا كَانُوا۟ مُؤْمِنِينَ ﴿٧٢﴾
So We saved him and those with him by mercy from Us. And We eliminated those who denied Our signs, and they were not [at all] believers.
وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَـٰلِحًۭا ۗ قَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥ ۖ قَدْ جَآءَتْكُم بَيِّنَةٌۭ مِّن رَّبِّكُمْ ۖ هَـٰذِهِۦ نَاقَةُ ٱللَّهِ لَكُمْ ءَايَةًۭ ۖ فَذَرُوهَا تَأْكُلْ فِىٓ أَرْضِ ٱللَّهِ ۖ وَلَا تَمَسُّوهَا بِسُوٓءٍۢ فَيَأْخُذَكُمْ عَذَابٌ أَلِيمٌۭ ﴿٧٣﴾
And to the Thamud [We sent] their brother Salih. He said, "O my people, worship Allah; you have no deity other than Him. There has come to you clear evidence from your Lord. This is the she-camel of Allah [sent] to you as a sign. So leave her to eat within Allah 's land and do not touch her with harm, lest there seize you a painful punishment.
وَٱذْكُرُوٓا۟ إِذْ جَعَلَكُمْ خُلَفَآءَ مِنۢ بَعْدِ عَادٍۢ وَبَوَّأَكُمْ فِى ٱلْأَرْضِ تَتَّخِذُونَ مِن سُهُولِهَا قُصُورًۭا وَتَنْحِتُونَ ٱلْجِبَالَ بُيُوتًۭا ۖ فَٱذْكُرُوٓا۟ ءَالَآءَ ٱللَّهِ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ ﴿٧٤﴾
And remember when He made you successors after the 'Aad and settled you in the land, [and] you take for yourselves palaces from its plains and carve from the mountains, homes. Then remember the favors of Allah and do not commit abuse on the earth, spreading corruption."
قَالَ ٱلْمَلَأُ ٱلَّذِينَ ٱسْتَكْبَرُوا۟ مِن قَوْمِهِۦ لِلَّذِينَ ٱسْتُضْعِفُوا۟ لِمَنْ ءَامَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَـٰلِحًۭا مُّرْسَلٌۭ مِّن رَّبِّهِۦ ۚ قَالُوٓا۟ إِنَّا بِمَآ أُرْسِلَ بِهِۦ مُؤْمِنُونَ ﴿٧٥﴾
Said the eminent ones who were arrogant among his people to those who were oppressed - to those who believed among them, "Do you [actually] know that Salih is sent from his Lord?" They said, "Indeed we, in that with which he was sent, are believers."
قَالَ ٱلَّذِينَ ٱسْتَكْبَرُوٓا۟ إِنَّا بِٱلَّذِىٓ ءَامَنتُم بِهِۦ كَـٰفِرُونَ ﴿٧٦﴾
Said those who were arrogant, "Indeed we, in that which you have believed, are disbelievers."
فَعَقَرُوا۟ ٱلنَّاقَةَ وَعَتَوْا۟ عَنْ أَمْرِ رَبِّهِمْ وَقَالُوا۟ يَـٰصَـٰلِحُ ٱئْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلْمُرْسَلِينَ ﴿٧٧﴾
So they hamstrung the she-camel and were insolent toward the command of their Lord and said, "O Salih, bring us what you promise us, if you should be of the messengers."
فَأَخَذَتْهُمُ ٱلرَّجْفَةُ فَأَصْبَحُوا۟ فِى دَارِهِمْ جَـٰثِمِينَ ﴿٧٨﴾
So the earthquake seized them, and they became within their home [corpses] fallen prone.
فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَـٰقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّى وَنَصَحْتُ لَكُمْ وَلَـٰكِن لَّا تُحِبُّونَ ٱلنَّـٰصِحِينَ ﴿٧٩﴾
And he turned away from them and said, "O my people, I had certainly conveyed to you the message of my Lord and advised you, but you do not like advisors."
وَلُوطًا إِذْ قَالَ لِقَوْمِهِۦٓ أَتَأْتُونَ ٱلْفَـٰحِشَةَ مَا سَبَقَكُم بِهَا مِنْ أَحَدٍۢ مِّنَ ٱلْعَـٰلَمِينَ ﴿٨٠﴾
And [We had sent] Lot when he said to his people, "Do you commit such immorality as no one has preceded you with from among the worlds?
إِنَّكُمْ لَتَأْتُونَ ٱلرِّجَالَ شَهْوَةًۭ مِّن دُونِ ٱلنِّسَآءِ ۚ بَلْ أَنتُمْ قَوْمٌۭ مُّسْرِفُونَ ﴿٨١﴾
Indeed, you approach men with desire, instead of women. Rather, you are a transgressing people."
وَمَا كَانَ جَوَابَ قَوْمِهِۦٓ إِلَّآ أَن قَالُوٓا۟ أَخْرِجُوهُم مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌۭ يَتَطَهَّرُونَ ﴿٨٢﴾
But the answer of his people was only that they said, "Evict them from your city! Indeed, they are men who keep themselves pure."
فَأَنجَيْنَـٰهُ وَأَهْلَهُۥٓ إِلَّا ٱمْرَأَتَهُۥ كَانَتْ مِنَ ٱلْغَـٰبِرِينَ ﴿٨٣﴾
So We saved him and his family, except for his wife; she was of those who remained [with the evildoers].
وَأَمْطَرْنَا عَلَيْهِم مَّطَرًۭا ۖ فَٱنظُرْ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُجْرِمِينَ ﴿٨٤﴾
And We rained upon them a rain [of stones]. Then see how was the end of the criminals.
وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًۭا ۗ قَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥ ۖ قَدْ جَآءَتْكُم بَيِّنَةٌۭ مِّن رَّبِّكُمْ ۖ فَأَوْفُوا۟ ٱلْكَيْلَ وَٱلْمِيزَانَ وَلَا تَبْخَسُوا۟ ٱلنَّاسَ أَشْيَآءَهُمْ وَلَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ بَعْدَ إِصْلَـٰحِهَا ۚ ذَٰلِكُمْ خَيْرٌۭ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ ﴿٨٥﴾
And to [the people of] Madyan [We sent] their brother Shu'ayb. He said, "O my people, worship Allah; you have no deity other than Him. There has come to you clear evidence from your Lord. So fulfill the measure and weight and do not deprive people of their due and cause not corruption upon the earth after its reformation. That is better for you, if you should be believers.
وَلَا تَقْعُدُوا۟ بِكُلِّ صِرَٰطٍۢ تُوعِدُونَ وَتَصُدُّونَ عَن سَبِيلِ ٱللَّهِ مَنْ ءَامَنَ بِهِۦ وَتَبْغُونَهَا عِوَجًۭا ۚ وَٱذْكُرُوٓا۟ إِذْ كُنتُمْ قَلِيلًۭا فَكَثَّرَكُمْ ۖ وَٱنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُفْسِدِينَ ﴿٨٦﴾
And do not sit on every path, threatening and averting from the way of Allah those who believe in Him, seeking to make it [seem] deviant. And remember when you were few and He increased you. And see how was the end of the corrupters.
وَإِن كَانَ طَآئِفَةٌۭ مِّنكُمْ ءَامَنُوا۟ بِٱلَّذِىٓ أُرْسِلْتُ بِهِۦ وَطَآئِفَةٌۭ لَّمْ يُؤْمِنُوا۟ فَٱصْبِرُوا۟ حَتَّىٰ يَحْكُمَ ٱللَّهُ بَيْنَنَا ۚ وَهُوَ خَيْرُ ٱلْحَـٰكِمِينَ ﴿٨٧﴾
And if there should be a group among you who has believed in that with which I have been sent and a group that has not believed, then be patient until Allah judges between us. And He is the best of judges."
۞ قَالَ ٱلْمَلَأُ ٱلَّذِينَ ٱسْتَكْبَرُوا۟ مِن قَوْمِهِۦ لَنُخْرِجَنَّكَ يَـٰشُعَيْبُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَكَ مِن قَرْيَتِنَآ أَوْ لَتَعُودُنَّ فِى مِلَّتِنَا ۚ قَالَ أَوَلَوْ كُنَّا كَـٰرِهِينَ ﴿٨٨﴾
Said the eminent ones who were arrogant among his people, "We will surely evict you, O Shu'ayb, and those who have believed with you from our city, or you must return to our religion." He said, "Even if we were unwilling?"
قَدِ ٱفْتَرَيْنَا عَلَى ٱللَّهِ كَذِبًا إِنْ عُدْنَا فِى مِلَّتِكُم بَعْدَ إِذْ نَجَّىٰنَا ٱللَّهُ مِنْهَا ۚ وَمَا يَكُونُ لَنَآ أَن نَّعُودَ فِيهَآ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّنَا ۚ وَسِعَ رَبُّنَا كُلَّ شَىْءٍ عِلْمًا ۚ عَلَى ٱللَّهِ تَوَكَّلْنَا ۚ رَبَّنَا ٱفْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِٱلْحَقِّ وَأَنتَ خَيْرُ ٱلْفَـٰتِحِينَ ﴿٨٩﴾
We would have invented against Allah a lie if we returned to your religion after Allah had saved us from it. And it is not for us to return to it except that Allah, our Lord, should will. Our Lord has encompassed all things in knowledge. Upon Allah we have relied. Our Lord, decide between us and our people in truth, and You are the best of those who give decision."
وَقَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ لَئِنِ ٱتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًۭا لَّخَـٰسِرُونَ ﴿٩٠﴾
Said the eminent ones who disbelieved among his people, "If you should follow Shu'ayb, indeed, you would then be losers."
فَأَخَذَتْهُمُ ٱلرَّجْفَةُ فَأَصْبَحُوا۟ فِى دَارِهِمْ جَـٰثِمِينَ ﴿٩١﴾
So the earthquake seized them, and they became within their home [corpses] fallen prone.
ٱلَّذِينَ كَذَّبُوا۟ شُعَيْبًۭا كَأَن لَّمْ يَغْنَوْا۟ فِيهَا ۚ ٱلَّذِينَ كَذَّبُوا۟ شُعَيْبًۭا كَانُوا۟ هُمُ ٱلْخَـٰسِرِينَ ﴿٩٢﴾
Those who denied Shu'ayb - it was as though they had never resided there. Those who denied Shu'ayb - it was they who were the losers.
فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَـٰقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَـٰلَـٰتِ رَبِّى وَنَصَحْتُ لَكُمْ ۖ فَكَيْفَ ءَاسَىٰ عَلَىٰ قَوْمٍۢ كَـٰفِرِينَ ﴿٩٣﴾
And he turned away from them and said, "O my people, I had certainly conveyed to you the messages of my Lord and advised you, so how could I grieve for a disbelieving people?"
وَمَآ أَرْسَلْنَا فِى قَرْيَةٍۢ مِّن نَّبِىٍّ إِلَّآ أَخَذْنَآ أَهْلَهَا بِٱلْبَأْسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمْ يَضَّرَّعُونَ ﴿٩٤﴾
And We sent to no city a prophet [who was denied] except that We seized its people with poverty and hardship that they might humble themselves [to Allah].
ثُمَّ بَدَّلْنَا مَكَانَ ٱلسَّيِّئَةِ ٱلْحَسَنَةَ حَتَّىٰ عَفَوا۟ وَّقَالُوا۟ قَدْ مَسَّ ءَابَآءَنَا ٱلضَّرَّآءُ وَٱلسَّرَّآءُ فَأَخَذْنَـٰهُم بَغْتَةًۭ وَهُمْ لَا يَشْعُرُونَ ﴿٩٥﴾
Then We exchanged in place of the bad [condition], good, until they increased [and prospered] and said, "Our fathers [also] were touched with hardship and ease." So We seized them suddenly while they did not perceive.
وَلَوْ أَنَّ أَهْلَ ٱلْقُرَىٰٓ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَفَتَحْنَا عَلَيْهِم بَرَكَـٰتٍۢ مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ وَلَـٰكِن كَذَّبُوا۟ فَأَخَذْنَـٰهُم بِمَا كَانُوا۟ يَكْسِبُونَ ﴿٩٦﴾
And if only the people of the cities had believed and feared Allah, We would have opened upon them blessings from the heaven and the earth; but they denied [the messengers], so We seized them for what they were earning."
أَفَأَمِنَ أَهْلُ ٱلْقُرَىٰٓ أَن يَأْتِيَهُم بَأْسُنَا بَيَـٰتًۭا وَهُمْ نَآئِمُونَ ﴿٩٧﴾
Then, did the people of the cities feel secure from Our punishment coming to them at night while they were asleep?
أَوَأَمِنَ أَهْلُ ٱلْقُرَىٰٓ أَن يَأْتِيَهُم بَأْسُنَا ضُحًۭى وَهُمْ يَلْعَبُونَ ﴿٩٨﴾
Or did the people of the cities feel secure from Our punishment coming to them in the morning while they were at play?
أَفَأَمِنُوا۟ مَكْرَ ٱللَّهِ ۚ فَلَا يَأْمَنُ مَكْرَ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْخَـٰسِرُونَ ﴿٩٩﴾
Then did they feel secure from the plan of Allah? But no one feels secure from the plan of Allah except the losing people.
أَوَلَمْ يَهْدِ لِلَّذِينَ يَرِثُونَ ٱلْأَرْضَ مِنۢ بَعْدِ أَهْلِهَآ أَن لَّوْ نَشَآءُ أَصَبْنَـٰهُم بِذُنُوبِهِمْ ۚ وَنَطْبَعُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَسْمَعُونَ ﴿١٠٠﴾
Has it not become clear to those who inherited the earth after its [previous] people that if We willed, We could afflict them for their sins? But We seal over their hearts so they do not hear.
تِلْكَ ٱلْقُرَىٰ نَقُصُّ عَلَيْكَ مِنْ أَنۢبَآئِهَا ۚ وَلَقَدْ جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ فَمَا كَانُوا۟ لِيُؤْمِنُوا۟ بِمَا كَذَّبُوا۟ مِن قَبْلُ ۚ كَذَٰلِكَ يَطْبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلْكَـٰفِرِينَ ﴿١٠١﴾
Those cities - We relate to you, [O Muhammad], some of their news. And certainly did their messengers come to them with clear proofs, but they were not to believe in that which they had denied before. Thus does Allah seal over the hearts of the disbelievers.
وَمَا وَجَدْنَا لِأَكْثَرِهِم مِّنْ عَهْدٍۢ ۖ وَإِن وَجَدْنَآ أَكْثَرَهُمْ لَفَـٰسِقِينَ ﴿١٠٢﴾
And We did not find for most of them any covenant; but indeed, We found most of them defiantly disobedient.
ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِم مُّوسَىٰ بِـَٔايَـٰتِنَآ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَظَلَمُوا۟ بِهَا ۖ فَٱنظُرْ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُفْسِدِينَ ﴿١٠٣﴾
Then We sent after them Moses with Our signs to Pharaoh and his establishment, but they were unjust toward them. So see how was the end of the corrupters.
وَقَالَ مُوسَىٰ يَـٰفِرْعَوْنُ إِنِّى رَسُولٌۭ مِّن رَّبِّ ٱلْعَـٰلَمِينَ ﴿١٠٤﴾
And Moses said, "O Pharaoh, I am a messenger from the Lord of the worlds
حَقِيقٌ عَلَىٰٓ أَن لَّآ أَقُولَ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ ۚ قَدْ جِئْتُكُم بِبَيِّنَةٍۢ مِّن رَّبِّكُمْ فَأَرْسِلْ مَعِىَ بَنِىٓ إِسْرَٰٓءِيلَ ﴿١٠٥﴾
[Who is] obligated not to say about Allah except the truth. I have come to you with clear evidence from your Lord, so send with me the Children of Israel."
قَالَ إِن كُنتَ جِئْتَ بِـَٔايَةٍۢ فَأْتِ بِهَآ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ ﴿١٠٦﴾
[Pharaoh] said, "If you have come with a sign, then bring it forth, if you should be of the truthful."
فَأَلْقَىٰ عَصَاهُ فَإِذَا هِىَ ثُعْبَانٌۭ مُّبِينٌۭ ﴿١٠٧﴾
So Moses threw his staff, and suddenly it was a serpent, manifest.
وَنَزَعَ يَدَهُۥ فَإِذَا هِىَ بَيْضَآءُ لِلنَّـٰظِرِينَ ﴿١٠٨﴾
And he drew out his hand; thereupon it was white [with radiance] for the observers.
قَالَ ٱلْمَلَأُ مِن قَوْمِ فِرْعَوْنَ إِنَّ هَـٰذَا لَسَـٰحِرٌ عَلِيمٌۭ ﴿١٠٩﴾
Said the eminent among the people of Pharaoh, "Indeed, this is a learned magician
يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُمْ ۖ فَمَاذَا تَأْمُرُونَ ﴿١١٠﴾
Who wants to expel you from your land [through magic], so what do you instruct?"
قَالُوٓا۟ أَرْجِهْ وَأَخَاهُ وَأَرْسِلْ فِى ٱلْمَدَآئِنِ حَـٰشِرِينَ ﴿١١١﴾
They said, "Postpone [the matter of] him and his brother and send among the cities gatherers
يَأْتُوكَ بِكُلِّ سَـٰحِرٍ عَلِيمٍۢ ﴿١١٢﴾
Who will bring you every learned magician."
وَجَآءَ ٱلسَّحَرَةُ فِرْعَوْنَ قَالُوٓا۟ إِنَّ لَنَا لَأَجْرًا إِن كُنَّا نَحْنُ ٱلْغَـٰلِبِينَ ﴿١١٣﴾
And the magicians came to Pharaoh. They said, "Indeed for us is a reward if we are the predominant."
قَالَ نَعَمْ وَإِنَّكُمْ لَمِنَ ٱلْمُقَرَّبِينَ ﴿١١٤﴾
He said, "Yes, and, [moreover], you will be among those made near [to me]."
قَالُوا۟ يَـٰمُوسَىٰٓ إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ نَحْنُ ٱلْمُلْقِينَ ﴿١١٥﴾
They said, "O Moses, either you throw [your staff], or we will be the ones to throw [first]."
قَالَ أَلْقُوا۟ ۖ فَلَمَّآ أَلْقَوْا۟ سَحَرُوٓا۟ أَعْيُنَ ٱلنَّاسِ وَٱسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍۢ ﴿١١٦﴾
He said, "Throw," and when they threw, they bewitched the eyes of the people and struck terror into them, and they presented a great [feat of] magic.
۞ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَلْقِ عَصَاكَ ۖ فَإِذَا هِىَ تَلْقَفُ مَا يَأْفِكُونَ ﴿١١٧﴾
And We inspired to Moses, "Throw your staff," and at once it devoured what they were falsifying.
فَوَقَعَ ٱلْحَقُّ وَبَطَلَ مَا كَانُوا۟ يَعْمَلُونَ ﴿١١٨﴾
So the truth was established, and abolished was what they were doing.
فَغُلِبُوا۟ هُنَالِكَ وَٱنقَلَبُوا۟ صَـٰغِرِينَ ﴿١١٩﴾
And Pharaoh and his people were overcome right there and became debased.
وَأُلْقِىَ ٱلسَّحَرَةُ سَـٰجِدِينَ ﴿١٢٠﴾
And the magicians fell down in prostration [to Allah].
قَالُوٓا۟ ءَامَنَّا بِرَبِّ ٱلْعَـٰلَمِينَ ﴿١٢١﴾
They said, "We have believed in the Lord of the worlds,
رَبِّ مُوسَىٰ وَهَـٰرُونَ ﴿١٢٢﴾
The Lord of Moses and Aaron."
قَالَ فِرْعَوْنُ ءَامَنتُم بِهِۦ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّ هَـٰذَا لَمَكْرٌۭ مَّكَرْتُمُوهُ فِى ٱلْمَدِينَةِ لِتُخْرِجُوا۟ مِنْهَآ أَهْلَهَا ۖ فَسَوْفَ تَعْلَمُونَ ﴿١٢٣﴾
Said Pharaoh, "You believed in him before I gave you permission. Indeed, this is a conspiracy which you conspired in the city to expel therefrom its people. But you are going to know.
لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَـٰفٍۢ ثُمَّ لَأُصَلِّبَنَّكُمْ أَجْمَعِينَ ﴿١٢٤﴾
I will surely cut off your hands and your feet on opposite sides; then I will surely crucify you all."
قَالُوٓا۟ إِنَّآ إِلَىٰ رَبِّنَا مُنقَلِبُونَ ﴿١٢٥﴾
They said, "Indeed, to our Lord we will return.
وَمَا تَنقِمُ مِنَّآ إِلَّآ أَنْ ءَامَنَّا بِـَٔايَـٰتِ رَبِّنَا لَمَّا جَآءَتْنَا ۚ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًۭا وَتَوَفَّنَا مُسْلِمِينَ ﴿١٢٦﴾
And you do not resent us except because we believed in the signs of our Lord when they came to us. Our Lord, pour upon us patience and let us die as Muslims [in submission to You]."
وَقَالَ ٱلْمَلَأُ مِن قَوْمِ فِرْعَوْنَ أَتَذَرُ مُوسَىٰ وَقَوْمَهُۥ لِيُفْسِدُوا۟ فِى ٱلْأَرْضِ وَيَذَرَكَ وَءَالِهَتَكَ ۚ قَالَ سَنُقَتِّلُ أَبْنَآءَهُمْ وَنَسْتَحْىِۦ نِسَآءَهُمْ وَإِنَّا فَوْقَهُمْ قَـٰهِرُونَ ﴿١٢٧﴾
And the eminent among the people of Pharaoh said," Will you leave Moses and his people to cause corruption in the land and abandon you and your gods?" [Pharaoh] said, "We will kill their sons and keep their women alive; and indeed, we are subjugators over them."
قَالَ مُوسَىٰ لِقَوْمِهِ ٱسْتَعِينُوا۟ بِٱللَّهِ وَٱصْبِرُوٓا۟ ۖ إِنَّ ٱلْأَرْضَ لِلَّهِ يُورِثُهَا مَن يَشَآءُ مِنْ عِبَادِهِۦ ۖ وَٱلْعَـٰقِبَةُ لِلْمُتَّقِينَ ﴿١٢٨﴾
Said Moses to his people, "Seek help through Allah and be patient. Indeed, the earth belongs to Allah. He causes to inherit it whom He wills of His servants. And the [best] outcome is for the righteous."
قَالُوٓا۟ أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِنۢ بَعْدِ مَا جِئْتَنَا ۚ قَالَ عَسَىٰ رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِى ٱلْأَرْضِ فَيَنظُرَ كَيْفَ تَعْمَلُونَ ﴿١٢٩﴾
They said, "We have been harmed before you came to us and after you have come to us." He said, "Perhaps your Lord will destroy your enemy and grant you succession in the land and see how you will do."
وَلَقَدْ أَخَذْنَآ ءَالَ فِرْعَوْنَ بِٱلسِّنِينَ وَنَقْصٍۢ مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمْ يَذَّكَّرُونَ ﴿١٣٠﴾
And We certainly seized the people of Pharaoh with years of famine and a deficiency in fruits that perhaps they would be reminded.
فَإِذَا جَآءَتْهُمُ ٱلْحَسَنَةُ قَالُوا۟ لَنَا هَـٰذِهِۦ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌۭ يَطَّيَّرُوا۟ بِمُوسَىٰ وَمَن مَّعَهُۥٓ ۗ أَلَآ إِنَّمَا طَـٰٓئِرُهُمْ عِندَ ٱللَّهِ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ ﴿١٣١﴾
But when good came to them, they said, "This is ours [by right]." And if a bad [condition] struck them, they saw an evil omen in Moses and those with him. Unquestionably, their fortune is with Allah, but most of them do not know.
وَقَالُوا۟ مَهْمَا تَأْتِنَا بِهِۦ مِنْ ءَايَةٍۢ لِّتَسْحَرَنَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ ﴿١٣٢﴾
And they said, "No matter what sign you bring us with which to bewitch us, we will not be believers in you."
فَأَرْسَلْنَا عَلَيْهِمُ ٱلطُّوفَانَ وَٱلْجَرَادَ وَٱلْقُمَّلَ وَٱلضَّفَادِعَ وَٱلدَّمَ ءَايَـٰتٍۢ مُّفَصَّلَـٰتٍۢ فَٱسْتَكْبَرُوا۟ وَكَانُوا۟ قَوْمًۭا مُّجْرِمِينَ ﴿١٣٣﴾
So We sent upon them the flood and locusts and lice and frogs and blood as distinct signs, but they were arrogant and were a criminal people.
وَلَمَّا وَقَعَ عَلَيْهِمُ ٱلرِّجْزُ قَالُوا۟ يَـٰمُوسَى ٱدْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ ۖ لَئِن كَشَفْتَ عَنَّا ٱلرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِىٓ إِسْرَٰٓءِيلَ ﴿١٣٤﴾
And when the punishment descended upon them, they said, "O Moses, invoke for us your Lord by what He has promised you. If you [can] remove the punishment from us, we will surely believe you, and we will send with you the Children of Israel."
فَلَمَّا كَشَفْنَا عَنْهُمُ ٱلرِّجْزَ إِلَىٰٓ أَجَلٍ هُم بَـٰلِغُوهُ إِذَا هُمْ يَنكُثُونَ ﴿١٣٥﴾
But when We removed the punishment from them until a term which they were to reach, then at once they broke their word.
فَٱنتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـٰهُمْ فِى ٱلْيَمِّ بِأَنَّهُمْ كَذَّبُوا۟ بِـَٔايَـٰتِنَا وَكَانُوا۟ عَنْهَا غَـٰفِلِينَ ﴿١٣٦﴾
So We took retribution from them, and We drowned them in the sea because they denied Our signs and were heedless of them.
وَأَوْرَثْنَا ٱلْقَوْمَ ٱلَّذِينَ كَانُوا۟ يُسْتَضْعَفُونَ مَشَـٰرِقَ ٱلْأَرْضِ وَمَغَـٰرِبَهَا ٱلَّتِى بَـٰرَكْنَا فِيهَا ۖ وَتَمَّتْ كَلِمَتُ رَبِّكَ ٱلْحُسْنَىٰ عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ بِمَا صَبَرُوا۟ ۖ وَدَمَّرْنَا مَا كَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُۥ وَمَا كَانُوا۟ يَعْرِشُونَ ﴿١٣٧﴾
And We caused the people who had been oppressed to inherit the eastern regions of the land and the western ones, which We had blessed. And the good word of your Lord was fulfilled for the Children of Israel because of what they had patiently endured. And We destroyed [all] that Pharaoh and his people were producing and what they had been building.
وَجَـٰوَزْنَا بِبَنِىٓ إِسْرَٰٓءِيلَ ٱلْبَحْرَ فَأَتَوْا۟ عَلَىٰ قَوْمٍۢ يَعْكُفُونَ عَلَىٰٓ أَصْنَامٍۢ لَّهُمْ ۚ قَالُوا۟ يَـٰمُوسَى ٱجْعَل لَّنَآ إِلَـٰهًۭا كَمَا لَهُمْ ءَالِهَةٌۭ ۚ قَالَ إِنَّكُمْ قَوْمٌۭ تَجْهَلُونَ ﴿١٣٨﴾
And We took the Children of Israel across the sea; then they came upon a people intent in devotion to [some] idols of theirs. They said, "O Moses, make for us a god just as they have gods." He said, "Indeed, you are a people behaving ignorantly.
إِنَّ هَـٰٓؤُلَآءِ مُتَبَّرٌۭ مَّا هُمْ فِيهِ وَبَـٰطِلٌۭ مَّا كَانُوا۟ يَعْمَلُونَ ﴿١٣٩﴾
Indeed, those [worshippers] - destroyed is that in which they are [engaged], and worthless is whatever they were doing."
قَالَ أَغَيْرَ ٱللَّهِ أَبْغِيكُمْ إِلَـٰهًۭا وَهُوَ فَضَّلَكُمْ عَلَى ٱلْعَـٰلَمِينَ ﴿١٤٠﴾
He said, "Is it other than Allah I should desire for you as a god while He has preferred you over the worlds?"
وَإِذْ أَنجَيْنَـٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ ۖ يُقَتِّلُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌۭ مِّن رَّبِّكُمْ عَظِيمٌۭ ﴿١٤١﴾
And [recall, O Children of Israel], when We saved you from the people of Pharaoh, [who were] afflicting you with the worst torment - killing your sons and keeping your women alive. And in that was a great trial from your Lord.
۞ وَوَٰعَدْنَا مُوسَىٰ ثَلَـٰثِينَ لَيْلَةًۭ وَأَتْمَمْنَـٰهَا بِعَشْرٍۢ فَتَمَّ مِيقَـٰتُ رَبِّهِۦٓ أَرْبَعِينَ لَيْلَةًۭ ۚ وَقَالَ مُوسَىٰ لِأَخِيهِ هَـٰرُونَ ٱخْلُفْنِى فِى قَوْمِى وَأَصْلِحْ وَلَا تَتَّبِعْ سَبِيلَ ٱلْمُفْسِدِينَ ﴿١٤٢﴾
And We made an appointment with Moses for thirty nights and perfected them by [the addition of] ten; so the term of his Lord was completed as forty nights. And Moses said to his brother Aaron, "Take my place among my people, do right [by them], and do not follow the way of the corrupters."
وَلَمَّا جَآءَ مُوسَىٰ لِمِيقَـٰتِنَا وَكَلَّمَهُۥ رَبُّهُۥ قَالَ رَبِّ أَرِنِىٓ أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَىٰنِى وَلَـٰكِنِ ٱنظُرْ إِلَى ٱلْجَبَلِ فَإِنِ ٱسْتَقَرَّ مَكَانَهُۥ فَسَوْفَ تَرَىٰنِى ۚ فَلَمَّا تَجَلَّىٰ رَبُّهُۥ لِلْجَبَلِ جَعَلَهُۥ دَكًّۭا وَخَرَّ مُوسَىٰ صَعِقًۭا ۚ فَلَمَّآ أَفَاقَ قَالَ سُبْحَـٰنَكَ تُبْتُ إِلَيْكَ وَأَنَا۠ أَوَّلُ ٱلْمُؤْمِنِينَ ﴿١٤٣﴾
And when Moses arrived at Our appointed time and his Lord spoke to him, he said, "My Lord, show me [Yourself] that I may look at You." [Allah] said, "You will not see Me, but look at the mountain; if it should remain in place, then you will see Me." But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, "Exalted are You! I have repented to You, and I am the first of the believers."
قَالَ يَـٰمُوسَىٰٓ إِنِّى ٱصْطَفَيْتُكَ عَلَى ٱلنَّاسِ بِرِسَـٰلَـٰتِى وَبِكَلَـٰمِى فَخُذْ مَآ ءَاتَيْتُكَ وَكُن مِّنَ ٱلشَّـٰكِرِينَ ﴿١٤٤﴾
[Allah] said, "O Moses, I have chosen you over the people with My messages and My words [to you]. So take what I have given you and be among the grateful."
وَكَتَبْنَا لَهُۥ فِى ٱلْأَلْوَاحِ مِن كُلِّ شَىْءٍۢ مَّوْعِظَةًۭ وَتَفْصِيلًۭا لِّكُلِّ شَىْءٍۢ فَخُذْهَا بِقُوَّةٍۢ وَأْمُرْ قَوْمَكَ يَأْخُذُوا۟ بِأَحْسَنِهَا ۚ سَأُو۟رِيكُمْ دَارَ ٱلْفَـٰسِقِينَ ﴿١٤٥﴾
And We wrote for him on the tablets [something] of all things - instruction and explanation for all things, [saying], "Take them with determination and order your people to take the best of it. I will show you the home of the defiantly disobedient."
سَأَصْرِفُ عَنْ ءَايَـٰتِىَ ٱلَّذِينَ يَتَكَبَّرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَإِن يَرَوْا۟ كُلَّ ءَايَةٍۢ لَّا يُؤْمِنُوا۟ بِهَا وَإِن يَرَوْا۟ سَبِيلَ ٱلرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًۭا وَإِن يَرَوْا۟ سَبِيلَ ٱلْغَىِّ يَتَّخِذُوهُ سَبِيلًۭا ۚ ذَٰلِكَ بِأَنَّهُمْ كَذَّبُوا۟ بِـَٔايَـٰتِنَا وَكَانُوا۟ عَنْهَا غَـٰفِلِينَ ﴿١٤٦﴾
I will turn away from My signs those who are arrogant upon the earth without right; and if they should see every sign, they will not believe in it. And if they see the way of consciousness, they will not adopt it as a way; but if they see the way of error, they will adopt it as a way. That is because they have denied Our signs and they were heedless of them.
وَٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا وَلِقَآءِ ٱلْـَٔاخِرَةِ حَبِطَتْ أَعْمَـٰلُهُمْ ۚ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ ﴿١٤٧﴾
Those who denied Our signs and the meeting of the Hereafter - their deeds have become worthless. Are they recompensed except for what they used to do?
وَٱتَّخَذَ قَوْمُ مُوسَىٰ مِنۢ بَعْدِهِۦ مِنْ حُلِيِّهِمْ عِجْلًۭا جَسَدًۭا لَّهُۥ خُوَارٌ ۚ أَلَمْ يَرَوْا۟ أَنَّهُۥ لَا يُكَلِّمُهُمْ وَلَا يَهْدِيهِمْ سَبِيلًا ۘ ٱتَّخَذُوهُ وَكَانُوا۟ ظَـٰلِمِينَ ﴿١٤٨﴾
And the people of Moses made, after [his departure], from their ornaments a calf - an image having a lowing sound. Did they not see that it could neither speak to them nor guide them to a way? They took it [for worship], and they were wrongdoers.
وَلَمَّا سُقِطَ فِىٓ أَيْدِيهِمْ وَرَأَوْا۟ أَنَّهُمْ قَدْ ضَلُّوا۟ قَالُوا۟ لَئِن لَّمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ ٱلْخَـٰسِرِينَ ﴿١٤٩﴾
And when regret overcame them and they saw that they had gone astray, they said, "If our Lord does not have mercy upon us and forgive us, we will surely be among the losers."
وَلَمَّا رَجَعَ مُوسَىٰٓ إِلَىٰ قَوْمِهِۦ غَضْبَـٰنَ أَسِفًۭا قَالَ بِئْسَمَا خَلَفْتُمُونِى مِنۢ بَعْدِىٓ ۖ أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ ۖ وَأَلْقَى ٱلْأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُۥٓ إِلَيْهِ ۚ قَالَ ٱبْنَ أُمَّ إِنَّ ٱلْقَوْمَ ٱسْتَضْعَفُونِى وَكَادُوا۟ يَقْتُلُونَنِى فَلَا تُشْمِتْ بِىَ ٱلْأَعْدَآءَ وَلَا تَجْعَلْنِى مَعَ ٱلْقَوْمِ ٱلظَّـٰلِمِينَ ﴿١٥٠﴾
And when Moses returned to his people, angry and grieved, he said, "How wretched is that by which you have replaced me after [my departure]. Were you impatient over the matter of your Lord?" And he threw down the tablets and seized his brother by [the hair of] his head, pulling him toward him. [Aaron] said, "O son of my mother, indeed the people oppressed me and were about to kill me, so let not the enemies rejoice over me and do not place me among the wrongdoing people."
قَالَ رَبِّ ٱغْفِرْ لِى وَلِأَخِى وَأَدْخِلْنَا فِى رَحْمَتِكَ ۖ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ ﴿١٥١﴾
[Moses] said, "My Lord, forgive me and my brother and admit us into Your mercy, for You are the most merciful of the merciful."
إِنَّ ٱلَّذِينَ ٱتَّخَذُوا۟ ٱلْعِجْلَ سَيَنَالُهُمْ غَضَبٌۭ مِّن رَّبِّهِمْ وَذِلَّةٌۭ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُفْتَرِينَ ﴿١٥٢﴾
Indeed, those who took the calf [for worship] will obtain anger from their Lord and humiliation in the life of this world, and thus do We recompense the inventors [of falsehood].
وَٱلَّذِينَ عَمِلُوا۟ ٱلسَّيِّـَٔاتِ ثُمَّ تَابُوا۟ مِنۢ بَعْدِهَا وَءَامَنُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌۭ رَّحِيمٌۭ ﴿١٥٣﴾
But those who committed misdeeds and then repented after them and believed - indeed your Lord, thereafter, is Forgiving and Merciful.
وَلَمَّا سَكَتَ عَن مُّوسَى ٱلْغَضَبُ أَخَذَ ٱلْأَلْوَاحَ ۖ وَفِى نُسْخَتِهَا هُدًۭى وَرَحْمَةٌۭ لِّلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ ﴿١٥٤﴾
And when the anger subsided in Moses, he took up the tablets; and in their inscription was guidance and mercy for those who are fearful of their Lord.
وَٱخْتَارَ مُوسَىٰ قَوْمَهُۥ سَبْعِينَ رَجُلًۭا لِّمِيقَـٰتِنَا ۖ فَلَمَّآ أَخَذَتْهُمُ ٱلرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـٰىَ ۖ أَتُهْلِكُنَا بِمَا فَعَلَ ٱلسُّفَهَآءُ مِنَّآ ۖ إِنْ هِىَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَن تَشَآءُ وَتَهْدِى مَن تَشَآءُ ۖ أَنتَ وَلِيُّنَا فَٱغْفِرْ لَنَا وَٱرْحَمْنَا ۖ وَأَنتَ خَيْرُ ٱلْغَـٰفِرِينَ ﴿١٥٥﴾
And Moses chose from his people seventy men for Our appointment. And when the earthquake seized them, he said, "My Lord, if You had willed, You could have destroyed them before and me [as well]. Would You destroy us for what the foolish among us have done? This is not but Your trial by which You send astray whom You will and guide whom You will. You are our Protector, so forgive us and have mercy upon us; and You are the best of forgivers.
۞ وَٱكْتُبْ لَنَا فِى هَـٰذِهِ ٱلدُّنْيَا حَسَنَةًۭ وَفِى ٱلْـَٔاخِرَةِ إِنَّا هُدْنَآ إِلَيْكَ ۚ قَالَ عَذَابِىٓ أُصِيبُ بِهِۦ مَنْ أَشَآءُ ۖ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍۢ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَٱلَّذِينَ هُم بِـَٔايَـٰتِنَا يُؤْمِنُونَ ﴿١٥٦﴾
And decree for us in this world [that which is] good and [also] in the Hereafter; indeed, we have turned back to You." [Allah] said, "My punishment - I afflict with it whom I will, but My mercy encompasses all things." So I will decree it [especially] for those who fear Me and give zakah and those who believe in Our verses -
ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِىَّ ٱلْأُمِّىَّ ٱلَّذِى يَجِدُونَهُۥ مَكْتُوبًا عِندَهُمْ فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ يَأْمُرُهُم بِٱلْمَعْرُوفِ وَيَنْهَىٰهُمْ عَنِ ٱلْمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَـٰتِ وَيُحَرِّمُ عَلَيْهِمُ ٱلْخَبَـٰٓئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَٱلْأَغْلَـٰلَ ٱلَّتِى كَانَتْ عَلَيْهِمْ ۚ فَٱلَّذِينَ ءَامَنُوا۟ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُوا۟ ٱلنُّورَ ٱلَّذِىٓ أُنزِلَ مَعَهُۥٓ ۙ أُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ﴿١٥٧﴾
Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him and followed the light which was sent down with him - it is those who will be the successful.
قُلْ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ جَمِيعًا ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ لَآ إِلَـٰهَ إِلَّا هُوَ يُحْىِۦ وَيُمِيتُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِىِّ ٱلْأُمِّىِّ ٱلَّذِى يُؤْمِنُ بِٱللَّهِ وَكَلِمَـٰتِهِۦ وَٱتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ ﴿١٥٨﴾
Say, [O Muhammad], "O mankind, indeed I am the Messenger of Allah to you all, [from Him] to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death." So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words, and follow him that you may be guided.
وَمِن قَوْمِ مُوسَىٰٓ أُمَّةٌۭ يَهْدُونَ بِٱلْحَقِّ وَبِهِۦ يَعْدِلُونَ ﴿١٥٩﴾
And among the people of Moses is a community which guides by truth and by it establishes justice.
وَقَطَّعْنَـٰهُمُ ٱثْنَتَىْ عَشْرَةَ أَسْبَاطًا أُمَمًۭا ۚ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ إِذِ ٱسْتَسْقَىٰهُ قَوْمُهُۥٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنۢبَجَسَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًۭا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍۢ مَّشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ ٱلْغَمَـٰمَ وَأَنزَلْنَا عَلَيْهِمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ ۖ كُلُوا۟ مِن طَيِّبَـٰتِ مَا رَزَقْنَـٰكُمْ ۚ وَمَا ظَلَمُونَا وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ ﴿١٦٠﴾
And We divided them into twelve descendant tribes [as distinct] nations. And We inspired to Moses when his people implored him for water, "Strike with your staff the stone," and there gushed forth from it twelve springs. Every people knew its watering place. And We shaded them with clouds and sent down upon them manna and quails, [saying], "Eat from the good things with which We have provided you." And they wronged Us not, but they were [only] wronging themselves.
وَإِذْ قِيلَ لَهُمُ ٱسْكُنُوا۟ هَـٰذِهِ ٱلْقَرْيَةَ وَكُلُوا۟ مِنْهَا حَيْثُ شِئْتُمْ وَقُولُوا۟ حِطَّةٌۭ وَٱدْخُلُوا۟ ٱلْبَابَ سُجَّدًۭا نَّغْفِرْ لَكُمْ خَطِيٓـَٔـٰتِكُمْ ۚ سَنَزِيدُ ٱلْمُحْسِنِينَ ﴿١٦١﴾
And [mention, O Muhammad], when it was said to them, "Dwell in this city and eat from it wherever you will and say, 'Relieve us of our burdens,' and enter the gate bowing humbly; We will [then] forgive you your sins. We will increase the doers of good [in goodness and reward]."
فَبَدَّلَ ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ قَوْلًا غَيْرَ ٱلَّذِى قِيلَ لَهُمْ فَأَرْسَلْنَا عَلَيْهِمْ رِجْزًۭا مِّنَ ٱلسَّمَآءِ بِمَا كَانُوا۟ يَظْلِمُونَ ﴿١٦٢﴾
But those who wronged among them changed [the words] to a statement other than that which had been said to them. So We sent upon them a punishment from the sky for the wrong that they were doing.
وَسْـَٔلْهُمْ عَنِ ٱلْقَرْيَةِ ٱلَّتِى كَانَتْ حَاضِرَةَ ٱلْبَحْرِ إِذْ يَعْدُونَ فِى ٱلسَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًۭا وَيَوْمَ لَا يَسْبِتُونَ ۙ لَا تَأْتِيهِمْ ۚ كَذَٰلِكَ نَبْلُوهُم بِمَا كَانُوا۟ يَفْسُقُونَ ﴿١٦٣﴾
And ask them about the town that was by the sea - when they transgressed in [the matter of] the sabbath - when their fish came to them openly on their sabbath day, and the day they had no sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient.
وَإِذْ قَالَتْ أُمَّةٌۭ مِّنْهُمْ لِمَ تَعِظُونَ قَوْمًا ۙ ٱللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًۭا شَدِيدًۭا ۖ قَالُوا۟ مَعْذِرَةً إِلَىٰ رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ ﴿١٦٤﴾
And when a community among them said, "Why do you advise [or warn] a people whom Allah is [about] to destroy or to punish with a severe punishment?" they [the advisors] said, "To be absolved before your Lord and perhaps they may fear Him."
فَلَمَّا نَسُوا۟ مَا ذُكِّرُوا۟ بِهِۦٓ أَنجَيْنَا ٱلَّذِينَ يَنْهَوْنَ عَنِ ٱلسُّوٓءِ وَأَخَذْنَا ٱلَّذِينَ ظَلَمُوا۟ بِعَذَابٍۭ بَـِٔيسٍۭ بِمَا كَانُوا۟ يَفْسُقُونَ ﴿١٦٥﴾
And when they forgot that by which they had been reminded, We saved those who had forbidden evil and seized those who wronged, with a wretched punishment, because they were defiantly disobeying.
فَلَمَّا عَتَوْا۟ عَن مَّا نُهُوا۟ عَنْهُ قُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَـٰسِـِٔينَ ﴿١٦٦﴾
So when they were insolent about that which they had been forbidden, We said to them, "Be apes, despised."
وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ مَن يَسُومُهُمْ سُوٓءَ ٱلْعَذَابِ ۗ إِنَّ رَبَّكَ لَسَرِيعُ ٱلْعِقَابِ ۖ وَإِنَّهُۥ لَغَفُورٌۭ رَّحِيمٌۭ ﴿١٦٧﴾
And [mention] when your Lord declared that He would surely [continue to] send upon them until the Day of Resurrection those who would afflict them with the worst torment. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.
وَقَطَّعْنَـٰهُمْ فِى ٱلْأَرْضِ أُمَمًۭا ۖ مِّنْهُمُ ٱلصَّـٰلِحُونَ وَمِنْهُمْ دُونَ ذَٰلِكَ ۖ وَبَلَوْنَـٰهُم بِٱلْحَسَنَـٰتِ وَٱلسَّيِّـَٔاتِ لَعَلَّهُمْ يَرْجِعُونَ ﴿١٦٨﴾
And We divided them throughout the earth into nations. Of them some were righteous, and of them some were otherwise. And We tested them with good [times] and bad that perhaps they would return [to obedience].
فَخَلَفَ مِنۢ بَعْدِهِمْ خَلْفٌۭ وَرِثُوا۟ ٱلْكِتَـٰبَ يَأْخُذُونَ عَرَضَ هَـٰذَا ٱلْأَدْنَىٰ وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِن يَأْتِهِمْ عَرَضٌۭ مِّثْلُهُۥ يَأْخُذُوهُ ۚ أَلَمْ يُؤْخَذْ عَلَيْهِم مِّيثَـٰقُ ٱلْكِتَـٰبِ أَن لَّا يَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ وَدَرَسُوا۟ مَا فِيهِ ۗ وَٱلدَّارُ ٱلْـَٔاخِرَةُ خَيْرٌۭ لِّلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ ﴿١٦٩﴾
And there followed them successors who inherited the Scripture [while] taking the commodities of this lower life and saying, "It will be forgiven for us." And if an offer like it comes to them, they will [again] take it. Was not the covenant of the Scripture taken from them that they would not say about Allah except the truth, and they studied what was in it? And the home of the Hereafter is better for those who fear Allah, so will you not use reason?
وَٱلَّذِينَ يُمَسِّكُونَ بِٱلْكِتَـٰبِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ إِنَّا لَا نُضِيعُ أَجْرَ ٱلْمُصْلِحِينَ ﴿١٧٠﴾
But those who hold fast to the Book and establish prayer - indeed, We will not allow to be lost the reward of the reformers.
۞ وَإِذْ نَتَقْنَا ٱلْجَبَلَ فَوْقَهُمْ كَأَنَّهُۥ ظُلَّةٌۭ وَظَنُّوٓا۟ أَنَّهُۥ وَاقِعٌۢ بِهِمْ خُذُوا۟ مَآ ءَاتَيْنَـٰكُم بِقُوَّةٍۢ وَٱذْكُرُوا۟ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ ﴿١٧١﴾
And [mention] when We raised the mountain above them as if it was a dark cloud and they were certain that it would fall upon them, [and Allah said], "Take what We have given you with determination and remember what is in it that you might fear Allah."
وَإِذْ أَخَذَ رَبُّكَ مِنۢ بَنِىٓ ءَادَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰٓ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا۟ بَلَىٰ ۛ شَهِدْنَآ ۛ أَن تَقُولُوا۟ يَوْمَ ٱلْقِيَـٰمَةِ إِنَّا كُنَّا عَنْ هَـٰذَا غَـٰفِلِينَ ﴿١٧٢﴾
And [mention] when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], "Am I not your Lord?" They said, "Yes, we have testified." [This] - lest you should say on the day of Resurrection, "Indeed, we were of this unaware."
أَوْ تَقُولُوٓا۟ إِنَّمَآ أَشْرَكَ ءَابَآؤُنَا مِن قَبْلُ وَكُنَّا ذُرِّيَّةًۭ مِّنۢ بَعْدِهِمْ ۖ أَفَتُهْلِكُنَا بِمَا فَعَلَ ٱلْمُبْطِلُونَ ﴿١٧٣﴾
Or [lest] you say, "It was only that our fathers associated [others in worship] with Allah before, and we were but descendants after them. Then would You destroy us for what the falsifiers have done?"
وَكَذَٰلِكَ نُفَصِّلُ ٱلْـَٔايَـٰتِ وَلَعَلَّهُمْ يَرْجِعُونَ ﴿١٧٤﴾
And thus do We [explain in] detail the verses, and perhaps they will return.
وَٱتْلُ عَلَيْهِمْ نَبَأَ ٱلَّذِىٓ ءَاتَيْنَـٰهُ ءَايَـٰتِنَا فَٱنسَلَخَ مِنْهَا فَأَتْبَعَهُ ٱلشَّيْطَـٰنُ فَكَانَ مِنَ ٱلْغَاوِينَ ﴿١٧٥﴾
And recite to them, [O Muhammad], the news of him to whom we gave [knowledge of] Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators.
وَلَوْ شِئْنَا لَرَفَعْنَـٰهُ بِهَا وَلَـٰكِنَّهُۥٓ أَخْلَدَ إِلَى ٱلْأَرْضِ وَٱتَّبَعَ هَوَىٰهُ ۚ فَمَثَلُهُۥ كَمَثَلِ ٱلْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ۚ ذَّٰلِكَ مَثَلُ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا ۚ فَٱقْصُصِ ٱلْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ ﴿١٧٦﴾
And if We had willed, we could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought.
سَآءَ مَثَلًا ٱلْقَوْمُ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا وَأَنفُسَهُمْ كَانُوا۟ يَظْلِمُونَ ﴿١٧٧﴾
How evil an example [is that of] the people who denied Our signs and used to wrong themselves.
مَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِى ۖ وَمَن يُضْلِلْ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ ﴿١٧٨﴾
Whoever Allah guides - he is the [rightly] guided; and whoever He sends astray - it is those who are the losers.
وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًۭا مِّنَ ٱلْجِنِّ وَٱلْإِنسِ ۖ لَهُمْ قُلُوبٌۭ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌۭ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌۭ لَّا يَسْمَعُونَ بِهَآ ۚ أُو۟لَـٰٓئِكَ كَٱلْأَنْعَـٰمِ بَلْ هُمْ أَضَلُّ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلْغَـٰفِلُونَ ﴿١٧٩﴾
And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless.
وَلِلَّهِ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ فَٱدْعُوهُ بِهَا ۖ وَذَرُوا۟ ٱلَّذِينَ يُلْحِدُونَ فِىٓ أَسْمَـٰٓئِهِۦ ۚ سَيُجْزَوْنَ مَا كَانُوا۟ يَعْمَلُونَ ﴿١٨٠﴾
And to Allah belong the best names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His names. They will be recompensed for what they have been doing.
وَمِمَّنْ خَلَقْنَآ أُمَّةٌۭ يَهْدُونَ بِٱلْحَقِّ وَبِهِۦ يَعْدِلُونَ ﴿١٨١﴾
And among those We created is a community which guides by truth and thereby establishes justice.
وَٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ ﴿١٨٢﴾
But those who deny Our signs - We will progressively lead them [to destruction] from where they do not know.
وَأُمْلِى لَهُمْ ۚ إِنَّ كَيْدِى مَتِينٌ ﴿١٨٣﴾
And I will give them time. Indeed, my plan is firm.
أَوَلَمْ يَتَفَكَّرُوا۟ ۗ مَا بِصَاحِبِهِم مِّن جِنَّةٍ ۚ إِنْ هُوَ إِلَّا نَذِيرٌۭ مُّبِينٌ ﴿١٨٤﴾
Then do they not give thought? There is in their companion [Muhammad] no madness. He is not but a clear warner.
أَوَلَمْ يَنظُرُوا۟ فِى مَلَكُوتِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا خَلَقَ ٱللَّهُ مِن شَىْءٍۢ وَأَنْ عَسَىٰٓ أَن يَكُونَ قَدِ ٱقْتَرَبَ أَجَلُهُمْ ۖ فَبِأَىِّ حَدِيثٍۭ بَعْدَهُۥ يُؤْمِنُونَ ﴿١٨٥﴾
Do they not look into the realm of the heavens and the earth and everything that Allah has created and [think] that perhaps their appointed time has come near? So in what statement hereafter will they believe?
مَن يُضْلِلِ ٱللَّهُ فَلَا هَادِىَ لَهُۥ ۚ وَيَذَرُهُمْ فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ ﴿١٨٦﴾
Whoever Allah sends astray - there is no guide for him. And He leaves them in their transgression, wandering blindly.
يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّى ۖ لَا يُجَلِّيهَا لِوَقْتِهَآ إِلَّا هُوَ ۚ ثَقُلَتْ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةًۭ ۗ يَسْـَٔلُونَكَ كَأَنَّكَ حَفِىٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ ٱللَّهِ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ ﴿١٨٧﴾
They ask you, [O Muhammad], about the Hour: when is its arrival? Say, "Its knowledge is only with my Lord. None will reveal its time except Him. It lays heavily upon the heavens and the earth. It will not come upon you except unexpectedly." They ask you as if you are familiar with it. Say, "Its knowledge is only with Allah, but most of the people do not know."
قُل لَّآ أَمْلِكُ لِنَفْسِى نَفْعًۭا وَلَا ضَرًّا إِلَّا مَا شَآءَ ٱللَّهُ ۚ وَلَوْ كُنتُ أَعْلَمُ ٱلْغَيْبَ لَٱسْتَكْثَرْتُ مِنَ ٱلْخَيْرِ وَمَا مَسَّنِىَ ٱلسُّوٓءُ ۚ إِنْ أَنَا۠ إِلَّا نَذِيرٌۭ وَبَشِيرٌۭ لِّقَوْمٍۢ يُؤْمِنُونَ ﴿١٨٨﴾
Say, "I hold not for myself [the power of] benefit or harm, except what Allah has willed. And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me. I am not except a warner and a bringer of good tidings to a people who believe."
۞ هُوَ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍۢ وَٰحِدَةٍۢ وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا ۖ فَلَمَّا تَغَشَّىٰهَا حَمَلَتْ حَمْلًا خَفِيفًۭا فَمَرَّتْ بِهِۦ ۖ فَلَمَّآ أَثْقَلَت دَّعَوَا ٱللَّهَ رَبَّهُمَا لَئِنْ ءَاتَيْتَنَا صَـٰلِحًۭا لَّنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ ﴿١٨٩﴾
It is He who created you from one soul and created from it its mate that he might dwell in security with her. And when he covers her, she carries a light burden and continues therein. And when it becomes heavy, they both invoke Allah, their Lord, "If You should give us a good [child], we will surely be among the grateful."
فَلَمَّآ ءَاتَىٰهُمَا صَـٰلِحًۭا جَعَلَا لَهُۥ شُرَكَآءَ فِيمَآ ءَاتَىٰهُمَا ۚ فَتَعَـٰلَى ٱللَّهُ عَمَّا يُشْرِكُونَ ﴿١٩٠﴾
But when He gives them a good [child], they ascribe partners to Him concerning that which He has given them. Exalted is Allah above what they associate with Him.
أَيُشْرِكُونَ مَا لَا يَخْلُقُ شَيْـًۭٔا وَهُمْ يُخْلَقُونَ ﴿١٩١﴾
Do they associate with Him those who create nothing and they are [themselves] created?
وَلَا يَسْتَطِيعُونَ لَهُمْ نَصْرًۭا وَلَآ أَنفُسَهُمْ يَنصُرُونَ ﴿١٩٢﴾
And the false deities are unable to [give] them help, nor can they help themselves.
وَإِن تَدْعُوهُمْ إِلَى ٱلْهُدَىٰ لَا يَتَّبِعُوكُمْ ۚ سَوَآءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنتُمْ صَـٰمِتُونَ ﴿١٩٣﴾
And if you [believers] invite them to guidance, they will not follow you. It is all the same for you whether you invite them or you are silent.
إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ فَٱدْعُوهُمْ فَلْيَسْتَجِيبُوا۟ لَكُمْ إِن كُنتُمْ صَـٰدِقِينَ ﴿١٩٤﴾
Indeed, those you [polytheists] call upon besides Allah are servants like you. So call upon them and let them respond to you, if you should be truthful.
أَلَهُمْ أَرْجُلٌۭ يَمْشُونَ بِهَآ ۖ أَمْ لَهُمْ أَيْدٍۢ يَبْطِشُونَ بِهَآ ۖ أَمْ لَهُمْ أَعْيُنٌۭ يُبْصِرُونَ بِهَآ ۖ أَمْ لَهُمْ ءَاذَانٌۭ يَسْمَعُونَ بِهَا ۗ قُلِ ٱدْعُوا۟ شُرَكَآءَكُمْ ثُمَّ كِيدُونِ فَلَا تُنظِرُونِ ﴿١٩٥﴾
Do they have feet by which they walk? Or do they have hands by which they strike? Or do they have eyes by which they see? Or do they have ears by which they hear? Say, [O Muhammad], "Call your 'partners' and then conspire against me and give me no respite.
إِنَّ وَلِـِّۧىَ ٱللَّهُ ٱلَّذِى نَزَّلَ ٱلْكِتَـٰبَ ۖ وَهُوَ يَتَوَلَّى ٱلصَّـٰلِحِينَ ﴿١٩٦﴾
Indeed, my protector is Allah, who has sent down the Book; and He is an ally to the righteous.
وَٱلَّذِينَ تَدْعُونَ مِن دُونِهِۦ لَا يَسْتَطِيعُونَ نَصْرَكُمْ وَلَآ أَنفُسَهُمْ يَنصُرُونَ ﴿١٩٧﴾
And those you call upon besides Him are unable to help you, nor can they help themselves."
وَإِن تَدْعُوهُمْ إِلَى ٱلْهُدَىٰ لَا يَسْمَعُوا۟ ۖ وَتَرَىٰهُمْ يَنظُرُونَ إِلَيْكَ وَهُمْ لَا يُبْصِرُونَ ﴿١٩٨﴾
And if you invite them to guidance, they do not hear; and you see them looking at you while they do not see.
خُذِ ٱلْعَفْوَ وَأْمُرْ بِٱلْعُرْفِ وَأَعْرِضْ عَنِ ٱلْجَـٰهِلِينَ ﴿١٩٩﴾
Take what is given freely, enjoin what is good, and turn away from the ignorant.
وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَـٰنِ نَزْغٌۭ فَٱسْتَعِذْ بِٱللَّهِ ۚ إِنَّهُۥ سَمِيعٌ عَلِيمٌ ﴿٢٠٠﴾
And if an evil suggestion comes to you from Satan, then seek refuge in Allah. Indeed, He is Hearing and Knowing.
إِنَّ ٱلَّذِينَ ٱتَّقَوْا۟ إِذَا مَسَّهُمْ طَـٰٓئِفٌۭ مِّنَ ٱلشَّيْطَـٰنِ تَذَكَّرُوا۟ فَإِذَا هُم مُّبْصِرُونَ ﴿٢٠١﴾
Indeed, those who fear Allah - when an impulse touches them from Satan, they remember [Him] and at once they have insight.
وَإِخْوَٰنُهُمْ يَمُدُّونَهُمْ فِى ٱلْغَىِّ ثُمَّ لَا يُقْصِرُونَ ﴿٢٠٢﴾
But their brothers - the devils increase them in error; then they do not stop short.
وَإِذَا لَمْ تَأْتِهِم بِـَٔايَةٍۢ قَالُوا۟ لَوْلَا ٱجْتَبَيْتَهَا ۚ قُلْ إِنَّمَآ أَتَّبِعُ مَا يُوحَىٰٓ إِلَىَّ مِن رَّبِّى ۚ هَـٰذَا بَصَآئِرُ مِن رَّبِّكُمْ وَهُدًۭى وَرَحْمَةٌۭ لِّقَوْمٍۢ يُؤْمِنُونَ ﴿٢٠٣﴾
And when you, [O Muhammad], do not bring them a sign, they say, "Why have you not contrived it?" Say, "I only follow what is revealed to me from my Lord. This [Qur'an] is enlightenment from your Lord and guidance and mercy for a people who believe."
وَإِذَا قُرِئَ ٱلْقُرْءَانُ فَٱسْتَمِعُوا۟ لَهُۥ وَأَنصِتُوا۟ لَعَلَّكُمْ تُرْحَمُونَ ﴿٢٠٤﴾
So when the Qur'an is recited, then listen to it and pay attention that you may receive mercy.
وَٱذْكُر رَّبَّكَ فِى نَفْسِكَ تَضَرُّعًۭا وَخِيفَةًۭ وَدُونَ ٱلْجَهْرِ مِنَ ٱلْقَوْلِ بِٱلْغُدُوِّ وَٱلْـَٔاصَالِ وَلَا تَكُن مِّنَ ٱلْغَـٰفِلِينَ ﴿٢٠٥﴾
And remember your Lord within yourself in humility and in fear without being apparent in speech - in the mornings and the evenings. And do not be among the heedless.
إِنَّ ٱلَّذِينَ عِندَ رَبِّكَ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِۦ وَيُسَبِّحُونَهُۥ وَلَهُۥ يَسْجُدُونَ ۩ ﴿٢٠٦﴾
Indeed, those who are near your Lord are not prevented by arrogance from His worship, and they exalt Him, and to Him they prostrate.