Surah 11 Hud (The Holy Prophet)
Hud (The Holy Prophet)
In the name of God, the Gracious, the Merciful.
1. Alif, Lam, Ra. A Scripture whose Verses were perfected, then elaborated, from One who is Wise and Informed.
2. That you shall worship none but God. “I am a warner to you from Him, and a bearer of good news.”
3. “And ask your Lord for forgiveness, and repent to Him. He will provide you with good sustenance until a stated term, and will bestow His grace on every possessor of virtue. But if you turn away, then I fear for you the punishment of a grievous Day.”
4. “To God is your return, and He is Capable of all things.”
5. They wrap their chests to hide from Him. But even as they cover themselves with their clothes, He knows what they conceal and what they reveal. He knows what lies within the hearts.
6. There is no moving creature on earth but its sustenance depends on God. And He knows where it lives and where it rests. Everything is in a Clear Book.
7. It is He who created the heavens and the earth in six days—and His Throne was upon the waters—in order to test you—which of you is best in conduct. And if you were to say, “You will be resurrected after death,” those who disbelieve would say, “This is nothing but plain witchcraft.”
8. And if We postponed their punishment until a stated time, they would say, “What holds it back?” On the Day when it reaches them, it will not be averted from them, and what they used to ridicule will besiege them.
9. If We give the human being a taste of mercy from Us, and then withdraw it from him, he becomes despairing and ungrateful.
10. And if We give him a taste of prosperity, after some adversity has afflicted him, he will say, “Troubles have gone away from me.” He becomes excited and proud.
11. Except those who are patient and do good deeds—these will have forgiveness and a great reward.
12. Perhaps you wish to disregard some of what is revealed to you, and you may be stressed because of it, since they say, “If only a treasure was sent down to him, or an angel came with him.” You are only a warner, and God is Responsible for all things.
13. Or do they say, “He invented it?” Say, “Then produce ten chapters like it, invented, and call upon whomever you can, besides God, if you are truthful.”
14. But if they fail to answer you, know that it was revealed with God’s knowledge, and that there is no god but He. Will you then submit?
15. Whoever desires the worldly life and its glitter—We will fully recompense them for their deeds therein, and therein they will not be defrauded.
16. These—they will have nothing but the Fire in the Hereafter. Their deeds are in vain therein, and their works are null.
17. Is he who possesses a clear proof from his Lord, recited by a witness from Him, and before it the Book of Moses, a guide and a mercy? These believe in it. But whoever defies it from among the various factions, the Fire is his promise. So have no doubt about it. It is the truth from your Lord, but most people do not believe.
18. Who does greater wrong than he who fabricates lies about God? These will be presented before their Lord, and the witnesses will say, “These are they who lied about their Lord.” Indeed, the curse of God is upon the wrongdoers.
19. Those who hinder others from the path of God, and seek to make it crooked; and regarding the Hereafter, they are in denial.
20. These will not escape on earth, and they have no protectors besides God. The punishment will be doubled for them. They have failed to hear, and they have failed to see.
21. Those are the ones who lost their souls, and what they had invented has strayed away from them.
22. Without a doubt, in the Hereafter, they will be the biggest losers.
23. As for those who believe and do good deeds, and humble themselves before their Lord—these are the inhabitants of Paradise, where they will abide forever.
24. The parable of the two groups is that of the blind and the deaf, and the seeing and the hearing. Are they equal in comparison? Will you not reflect?
25. We sent Noah to his people, “I am to you a clear warner.”
26. “That you shall worship none but God. I fear for you the agony of a painful Day.”
27. The notables who disbelieved among his people said, “We see in you nothing but a man like us, and we see that only the worst among us have followed you, those of immature judgment. And we see that you have no advantage over us. In fact, we think you are liars.”
28. He said, “O my people, Have you considered? If I stand on clear evidence from my Lord, and He has given me a mercy from Himself, but you were blind to it, can we compel you to accept it, even though you dislike it?”
29. “O my people! I ask of you no money for it. My reward lies only with God. And I am not about to dismiss those who believed; they will surely meet their Lord. And I see that you are ignorant people.”
30. “O my people! Who will support me against God, if I dismiss them? Will you not give a thought?”
31. “I do not say to you that I possess the treasures of God, nor do I know the future, nor do I say that I am an angel. Nor do I say of those who are despicable in your eyes that God will never give them any good. God is Aware of what lies in their souls. If I did, I would be one of the wrongdoers.”
32. They said, “O Noah, you have argued with us, and argued a great deal. Now bring upon us what you threaten us with, if you are truthful.”
33. He said, “It is God who will bring it upon you, if He wills, and you will not be able to escape.”
34. “My advice will not benefit you, much as I may want to advise you, if God desires to confound you. He is your Lord, and to Him you will be returned.”
35. Or do they say, “He made it up?” Say, “If I made it up, upon me falls my crime, and I am innocent of the crimes you commit.”
36. And it was revealed to Noah: “None of your people will believe, except those who have already believed, so do not grieve over what they do.”
37. “And build the Ark, under Our eyes, and with Our inspiration, and do not address Me regarding those who did wrong; they are to be drowned.”
38. As he was building the ark, whenever some of his people passed by him, they ridiculed him. He said, “If you ridicule us, we will ridicule you, just as you ridicule.”
39. “You will surely know upon whom will come a torment that will abase him, and upon whom will fall a lasting torment.”
40. Until, when Our command came, and the volcano erupted, We said, “Board into it a pair of every kind, and your family—except those against whom the sentence has already been passed—and those who have believed.” But those who believed with him were only a few.
41. He said, “Embark in it. In the name of God shall be its sailing and its anchorage. My Lord is indeed Forgiving and Merciful.”
42. And so it sailed with them amidst waves like hills. And Noah called to his son, who had kept away, “O my son! Embark with us, and do not be with the disbelievers.”
43. He said, “I will take refuge on a mountain—it will protect me from the water.” He said, “There is no protection from God’s decree today, except for him on whom He has mercy.” And the waves surged between them, and he was among the drowned.
44. And it was said, “O earth, swallow your waters,” and “O heaven, clear up.” And the waters receded, and the event was concluded, and it settled on Judi, and it was proclaimed: “Away with the wicked people.”
45. And Noah called to his Lord. He said, “O My Lord, my son is of my family, and Your promise is true, and You are the Wisest of the wise.”
46. He said, “O Noah, he is not of your family. It is an unrighteous deed. So do not ask Me about something you know nothing about. I admonish you, lest you be one of the ignorant.”
47. He said, “O My Lord, I seek refuge with You, from asking You about what I have no knowledge of. Unless You forgive me, and have mercy on me, I will be one of the losers.”
48. It was said, “O Noah, disembark with peace from Us; and with blessings upon you, and upon communities from those with you. And other communities We will grant prosperity, and then a painful torment from Us will befall them.”
49. These are some stories from the past that we reveal to you. Neither you, nor your people knew them before this. So be patient. The future belongs to the pious.
50. And to Aad, their brother Hud. He said, “O my people, worship God, you have no other god besides Him. You do nothing but invent lies.”
51. “O my people, I ask you no wage for it; my wage lies with Him who originated me. Do you not understand?”
52. “O my people, ask forgiveness from your Lord, and repent to Him. He will release the sky pouring down upon you, and will add strength to your strength. And do not turn away and be wicked.”
53. They said, “O Hud, you did not bring us any evidence, and we are not about to abandon our gods at your word, and we are not believers in you.”
54. “We only say that some of our gods have possessed you with evil.” He said, “I call God to witness, and you to witness, that I am innocent of what you associate.
55. Besides Him. So scheme against me, all of you, and do not hesitate.
56. I have placed my trust in God, my Lord and your Lord. There is not a creature but He holds it by the forelock. My Lord is on a straight path.
57. If you turn away, I have conveyed to you what I was sent to you with; and my Lord will replace you with another people, and you will not cause Him any harm. My Lord is Guardian over all things.”
58. And when Our decree came, We saved Hud and those who believed with him, by a mercy from Us, and We delivered them from a harsh punishment.
59. That was Aad; they denied the signs of their Lord, and defied His messengers, and followed the lead of every stubborn tyrant.
60. And they were pursued by a curse in this world, and on the Day of Resurrection. Indeed, Aad blasphemed against their Lord—so away with Aad, the people of Hud.
61. And to Thamood, their brother Saleh. He said, “O my people, worship God, you have no god other than Him. He initiated you from the earth, and settled you in it. So seek His forgiveness, and repent to Him. My Lord is Near and Responsive.”
62. They said, “O Saleh, we had hopes in you before this. Are you trying to prevent us from worshiping what our parents worship? We are in serious doubt regarding what you are calling us to.”
63. He said, “O my people, have you considered? If I stand upon clear evidence from my Lord, and He has given me mercy from Him, who would protect me from God, if I disobeyed Him? You add nothing for me except loss.”
64. “O my people, this is the she-camel of God, a sign for you. Let her graze on God’s land, and do not harm her, lest an imminent punishment overtakes you.”
65. But they hamstrung her, and so He said, “Enjoy yourselves in your homes for three days. This is a prophecy that is infallible.”
66. Then, when Our command came, We saved Saleh and those who believed with him, by a mercy from Us, from the disgrace of that day. Your Lord is the Strong, the Mighty.
67. And the Scream struck those who transgressed, and they became motionless bodies in their homes.
68. As if they had never prospered therein. Indeed, Thamood rejected their Lord, so away with Thamood.
69. Our messengers came to Abraham with good news. They said, “Peace.” He said, “Peace.” Soon after, he came with a roasted calf.
70. But when he saw their hands not reaching towards it, he became suspicious of them, and conceived a fear of them. They said, “Do not fear, we were sent to the people of Lot.”
71. His wife was standing by, so she laughed. And We gave her good news of Isaac; and after Isaac, Jacob.
72. She said, “Alas for me. Shall I give birth, when I am an old woman, and this, my husband, is an old man? This is truly a strange thing.”
73. They said, “Do you marvel at the decree of God? The mercy and blessings of God are upon you, O people of the house. He is Praiseworthy and Glorious.”
74. When Abraham’s fear subsided, and the good news had reached him, he started pleading with Us concerning the people of Lot.
75. Abraham was gentle, kind, penitent.
76. “O Abraham, refrain from this. The command of your Lord has come; they have incurred an irreversible punishment.”
77. And when Our envoys came to Lot, he was anxious for them, and concerned for them. He said, “This is a dreadful day.”
78. And his people came rushing towards him—they were in the habit of committing sins. He said, “O my people, these are my daughters; they are purer for you. So fear God, and do not embarrass me before my guests. Is there not one reasonable man among you?”
79. They said, “You know well that we have no right to your daughters, and you know well what we want.”
80. He said, “If only I had the strength to stop you, or could rely on some strong support.”
81. They said, “O Lot, we are the envoys of your Lord; they will not reach you. So set out with your family during the cover of the night, and let none of you look back, except for your wife. She will be struck by what will strike them. Their appointed time is the morning. Is not the morning near?”
82. And when Our command came about, We turned it upside down, and We rained down on it stones of baked clay.
83. Marked from your Lord, and never far from the wrongdoers.
84. And to Median, their brother Shuaib. He said, “O my people, worship God; you have no god other than Him. And do not short measure or short weight. I see you in good circumstances, but I fear for you the agony of an encompassing Day.”
85. “O my people! Give full measure and full weight, in all fairness, and do not cheat the people out of their rights, and do not spread corruption in the land.
86. What is left by God is best for you, if you are believers. And I am not a guardian over you.”
87. They said, “O Shuaib, does your prayer command you that we abandon what our ancestors worshiped, or doing with our wealth what we want? You are the one who is intelligent and wise.”
88. He said, “O my people, have you considered? What if I have clear evidence from my Lord, and He has given me good livelihood from Himself? I have no desire to do what I forbid you from doing. I desire nothing but reform, as far as I can. My success lies only with God. In Him I trust, and to Him I turn.”
89. “O my people, let not your hostility towards me cause you to suffer what was suffered by the people of Noah, or the people of Hud, or the people of Saleh. The people of Lot are not far away from you.”
90. “And ask your Lord for forgiveness, and repent to Him. My Lord is Merciful and Loving.”
91. They said, “O Shuaib, we do not understand much of what you say, and we see that you are weak among us. Were it not for your tribe, we would have stoned you. You are of no value to us.”
92. He said, “O my people, is my tribe more important to you than God? And you have turned your backs on Him? My Lord comprehends everything you do.”
93. “O my people, do as you may, and so will I. You will know to whom will come a punishment that will shame him, and who is a liar. So look out; I am on the lookout with you.”
94. And when Our command came, We saved Shuaib and those who believed with him, by mercy from Us, and the Blast struck the wrongdoers, and they became motionless bodies in their homes.
95. As though they never flourished therein. Away with Median, as was done away with Thamood.
96. And We sent Moses with Our signs and a clear mandate.
97. To Pharaoh and his nobles, but they followed the command of Pharaoh, and the command of Pharaoh was not wise.
98. He will precede his people on the Day of Resurrection, and will lead them into the Fire. Miserable is the place he placed them in.
99. They were followed by a curse in this, and on the Day of Resurrection. Miserable is the path they followed.
100. These are of the reports of the towns—We relate them to you. Some are still standing, and some have withered away.
101. We did not wrong them, but they wronged themselves. Their gods, whom they invoked besides God, availed them nothing when the command of your Lord arrived. In fact, they added only to their ruin.
102. Such is the grip of your Lord when He seizes the towns in the midst of their sins. His grip is most painful, most severe.
103. In that is a sign for whoever fears the punishment of the Hereafter. That is a Day for which humanity will be gathered together—that is a Day to be witnessed.
104. We only postpone it until a predetermined time.
105. On the Day when it arrives, no soul will speak without His permission. Some will be miserable, and some will be happy.
106. As for those who are miserable, they will be in the Fire. They will have therein sighing and wailing.
107. Remaining therein for as long as the heavens and the earth endure, except as your Lord wills. Your Lord is Doer of whatever He wills.
108. And as for those who are happy, they will be in Paradise, remaining therein for as long as the heavens and the earth endure, except as your Lord wills—a reward without end.
109. So be not in doubt regarding what these people worship. They worship only as their ancestors worshiped before. We will pay them their due in full, without any reduction.
110. We gave Moses the Scripture, but it was disputed. Were it not for a prior word from your Lord, it would have been settled between them. They are in serious doubt concerning it.
111. Your Lord will repay each one of them in full for their deeds. He is Aware of everything they do.
112. So be upright, as you are commanded, along with those who repented with you, and do not transgress. He is Seeing of everything you do.
113. And do not incline towards those who do wrong, or the Fire may touch you; and you will have no protectors besides God, and you will not be saved.
114. Perform the prayer at the borders of the day, and during the approaches of the night. The good deeds take away the bad deeds. This is a reminder for those who remember.
115. And be patient. God will not waste the reward of the virtuous.
116. If only there were, among the generations before you, people with wisdom, who spoke against corruption on earth—except for the few whom We saved. But the wrongdoers pursued the luxuries they were indulged in, and thus became guilty.
117. Your Lord would never destroy the towns wrongfully, while their inhabitants are righteous.
118. Had your Lord willed, He could have made humanity one community, but they continue to differ.
119. Except those on whom your Lord has mercy—for that reason He created them. The Word of your Lord is final: “I will fill Hell with jinn and humans, altogether.”
120. Everything We narrate to you of the history of the messengers is to strengthen your heart therewith. The truth has come to you in this, and a lesson, and a reminder for the believers.
121. And say to those who do not believe, “Act according to your ability; and so will we.”
122. “And wait; we too are waiting.”
123. To God belongs the future of the heavens and the earth, and to Him all authority goes back. So worship Him, and rely on Him. Your Lord is never unaware of what you do.
Quran with Word Explanation
- الٓر
- Alif Lam Ra.
- كِتَٰبٌ
- (This is) a Book
- أُحْكِمَتْ
- are perfected
- ءَايَٰتُهُۥ
- its Verses
- ثُمَّ
- moreover,
- فُصِّلَتْ
- explained in detail
- مِن
- from (he One Who) *[meaning includes next or prev. word]
- لَّدُنْ
- from (he One Who) *[meaning includes next or prev. word]
- حَكِيمٍ
- (is) All-Wise,
- خَبِيرٍ
- All-Aware.
- أَلَّا
- That “Not
- تَعْبُدُوٓا۟
- you worship
- إِلَّا
- but
- ٱللَّهَ
- Allah.
- إِنَّنِى
- Indeed, I am
- لَكُم
- to you
- مِّنْهُ
- from Him
- نَذِيرٌ
- a warner
- وَبَشِيرٌ
- and a bearer of glad tidings.”
- وَأَنِ
- And that
- ٱسْتَغْفِرُوا۟
- “Seek forgiveness
- رَبَّكُمْ
- (of) your Lord
- ثُمَّ
- and
- تُوبُوٓا۟
- turn in repentance
- إِلَيْهِ
- to Him,
- يُمَتِّعْكُم
- He will let you
- مَّتَٰعًا
- enjoy
- حَسَنًا
- a good
- إِلَىٰٓ
- for
- أَجَلٍ
- a term
- مُّسَمًّى
- appointed.
- وَيُؤْتِ
- And give
- كُلَّ
- (to) every
- ذِى
- owner
- فَضْلٍ
- (of) grace
- فَضْلَهُۥ
- His Grace.
- وَإِن
- But if
- تَوَلَّوْا۟
- you turn away
- فَإِنِّىٓ
- then indeed, I
- أَخَافُ
- fear
- عَلَيْكُمْ
- for you
- عَذَابَ
- (the) punishment
- يَوْمٍ
- (of) a Great Day. *[meaning includes next or prev. word]
- كَبِيرٍ
- (of) a Great Day. *[meaning includes next or prev. word]
- إِلَى
- To
- ٱللَّهِ
- Allah
- مَرْجِعُكُمْ
- (is) your return,
- وَهُوَ
- and He
- عَلَىٰ
- (is) on
- كُلِّ
- every
- شَىْءٍ
- thing
- قَدِيرٌ
- All-Powerful.”
- أَلَآ
- No doubt!
- إِنَّهُمْ
- They
- يَثْنُونَ
- fold up
- صُدُورَهُمْ
- their breasts
- لِيَسْتَخْفُوا۟
- that they may hide
- مِنْهُ
- from Him.
- أَلَا
- Surely,
- حِينَ
- when
- يَسْتَغْشُونَ
- they cover (themselves)
- ثِيَابَهُمْ
- (with) their garments,
- يَعْلَمُ
- He knows
- مَا
- what
- يُسِرُّونَ
- they conceal
- وَمَا
- and what
- يُعْلِنُونَ
- they reveal.
- إِنَّهُۥ
- Indeed, He
- عَلِيمٌۢ
- (is) All-Knower
- بِذَاتِ
- of what
- ٱلصُّدُورِ
- (is in) the breasts.
- وَمَا
- And not
- مِن
- any
- دَآبَّةٍ
- moving creature
- فِى
- in
- ٱلْأَرْضِ
- the earth
- إِلَّا
- but
- عَلَى
- on
- ٱللَّهِ
- Allah
- رِزْقُهَا
- (is) its provision.
- وَيَعْلَمُ
- And He knows
- مُسْتَقَرَّهَا
- its dwelling place
- وَمُسْتَوْدَعَهَا
- and its place of storage.
- كُلٌّ
- All
- فِى
- (is) in
- كِتَٰبٍ
- a Record
- مُّبِينٍ
- clear.
- وَهُوَ
- And He
- ٱلَّذِى
- (is) the One Who
- خَلَقَ
- created
- ٱلسَّمَٰوَٰتِ
- the heavens
- وَٱلْأَرْضَ
- and the earth
- فِى
- in
- سِتَّةِ
- six
- أَيَّامٍ
- epochs,
- وَكَانَ
- and His throne was *[meaning includes next or prev. word]
- عَرْشُهُۥ
- and His throne was *[meaning includes next or prev. word]
- عَلَى
- on
- ٱلْمَآءِ
- the water
- لِيَبْلُوَكُمْ
- that He might test [you]
- أَيُّكُمْ
- which of you
- أَحْسَنُ
- (is) best
- عَمَلًا
- (in) deed.
- وَلَئِن
- But if
- قُلْتَ
- you say,
- إِنَّكُم
- “Indeed, you
- مَّبْعُوثُونَ
- (will be) resurrected
- مِنۢ
- after *[meaning includes next or prev. word]
- بَعْدِ
- after *[meaning includes next or prev. word]
- ٱلْمَوْتِ
- [the] death,”
- لَيَقُولَنَّ
- surely would say
- ٱلَّذِينَ
- those who
- كَفَرُوٓا۟
- disbelieved,
- إِنْ
- “This is not *[meaning includes next or prev. word]
- هَٰذَآ
- “This is not *[meaning includes next or prev. word]
- إِلَّا
- but
- سِحْرٌ
- a magic
- مُّبِينٌ
- clear.”
- وَلَئِنْ
- And if
- أَخَّرْنَا
- We delay
- عَنْهُمُ
- from them
- ٱلْعَذَابَ
- the punishment
- إِلَىٰٓ
- for
- أُمَّةٍ
- a time
- مَّعْدُودَةٍ
- determined,
- لَّيَقُولُنَّ
- they will surely say,
- مَا
- “What
- يَحْبِسُهُۥٓ
- detains it?”
- أَلَا
- No doubt!
- يَوْمَ
- (On) the Day
- يَأْتِيهِمْ
- it comes to them
- لَيْسَ
- not
- مَصْرُوفًا
- (will be) averted
- عَنْهُمْ
- from them
- وَحَاقَ
- and will surround
- بِهِم
- them
- مَّا
- what
- كَانُوا۟
- they used (to)
- بِهِۦ
- mock at [it]. *[meaning includes next or prev. word]
- يَسْتَهْزِءُونَ
- mock at [it]. *[meaning includes next or prev. word]
- وَلَئِنْ
- And if
- أَذَقْنَا
- We give man a taste *[meaning includes next or prev. word]
- ٱلْإِنسَٰنَ
- We give man a taste *[meaning includes next or prev. word]
- مِنَّا
- (of) Mercy from Us, *[meaning includes next or prev. word]
- رَحْمَةً
- (of) Mercy from Us, *[meaning includes next or prev. word]
- ثُمَّ
- then
- نَزَعْنَٰهَا
- We withdraw it
- مِنْهُ
- from him,
- إِنَّهُۥ
- indeed, he
- لَيَـُٔوسٌ
- (is) despairing
- كَفُورٌ
- (and) ungrateful.
- وَلَئِنْ
- But if
- أَذَقْنَٰهُ
- We give him a taste
- نَعْمَآءَ
- (of) favor
- بَعْدَ
- after
- ضَرَّآءَ
- hardship
- مَسَّتْهُ
- (has) touched him,
- لَيَقُولَنَّ
- surely, he will say,
- ذَهَبَ
- “Have gone
- ٱلسَّيِّـَٔاتُ
- the evils
- عَنِّىٓ
- from me.”
- إِنَّهُۥ
- Indeed, he
- لَفَرِحٌ
- (is) exultant
- فَخُورٌ
- (and) boastful.
- إِلَّا
- Except
- ٱلَّذِينَ
- those who
- صَبَرُوا۟
- (are) patient
- وَعَمِلُوا۟
- and do
- ٱلصَّٰلِحَٰتِ
- the good deeds,
- أُو۟لَٰٓئِكَ
- those
- لَهُم
- for them
- مَّغْفِرَةٌ
- (will be) forgiveness
- وَأَجْرٌ
- and a reward
- كَبِيرٌ
- great.
- فَلَعَلَّكَ
- Then possibly you
- تَارِكٌۢ
- (may) give up
- بَعْضَ
- a part
- مَا
- (of) what
- يُوحَىٰٓ
- is revealed
- إِلَيْكَ
- to you
- وَضَآئِقٌۢ
- and straitened
- بِهِۦ
- by it
- صَدْرُكَ
- your breast
- أَن
- because
- يَقُولُوا۟
- they say,
- لَوْلَآ
- “Why not
- أُنزِلَ
- is sent down
- عَلَيْهِ
- for him
- كَنزٌ
- a treasure
- أَوْ
- or
- جَآءَ
- has come
- مَعَهُۥ
- with him
- مَلَكٌ
- an Angel?”
- إِنَّمَآ
- Only
- أَنتَ
- you
- نَذِيرٌ
- (are) a warner.
- وَٱللَّهُ
- And Allah
- عَلَىٰ
- (is) on
- كُلِّ
- every
- شَىْءٍ
- thing
- وَكِيلٌ
- a Guardian.
- أَمْ
- Or
- يَقُولُونَ
- they say,
- ٱفْتَرَىٰهُ
- “He has fabricated it.”
- قُلْ
- Say,
- فَأْتُوا۟
- “Then bring
- بِعَشْرِ
- ten
- سُوَرٍ
- Surahs
- مِّثْلِهِۦ
- like it
- مُفْتَرَيَٰتٍ
- fabricated,
- وَٱدْعُوا۟
- and call
- مَنِ
- whoever
- ٱسْتَطَعْتُم
- you can
- مِّن
- besides Allah *[meaning includes next or prev. word]
- دُونِ
- besides Allah *[meaning includes next or prev. word]
- ٱللَّهِ
- besides Allah *[meaning includes next or prev. word]
- إِن
- if
- كُنتُمْ
- you are
- صَٰدِقِينَ
- truthful.”
- فَإِلَّمْ
- Then if not
- يَسْتَجِيبُوا۟
- they respond
- لَكُمْ
- to you
- فَٱعْلَمُوٓا۟
- then know
- أَنَّمَآ
- that
- أُنزِلَ
- it was sent down
- بِعِلْمِ
- with the knowledge of Allah, *[meaning includes next or prev. word]
- ٱللَّهِ
- with the knowledge of Allah, *[meaning includes next or prev. word]
- وَأَن
- and that
- لَّآ
- (there is) no
- إِلَٰهَ
- god
- إِلَّا
- except
- هُوَ
- Him.
- فَهَلْ
- Then, would
- أَنتُم
- you
- مُّسْلِمُونَ
- (be) Muslims?
- مَن
- Whoever [is] *[meaning includes next or prev. word]
- كَانَ
- Whoever [is] *[meaning includes next or prev. word]
- يُرِيدُ
- desires
- ٱلْحَيَوٰةَ
- the life
- ٱلدُّنْيَا
- (of) the world
- وَزِينَتَهَا
- and its adornments,
- نُوَفِّ
- We will repay in full
- إِلَيْهِمْ
- to them
- أَعْمَٰلَهُمْ
- (for) their deeds
- فِيهَا
- therein,
- وَهُمْ
- and they
- فِيهَا
- in it
- لَا
- will not be lessened. *[meaning includes next or prev. word]
- يُبْخَسُونَ
- will not be lessened. *[meaning includes next or prev. word]
- أُو۟لَٰٓئِكَ
- Those
- ٱلَّذِينَ
- (are) the ones who –
- لَيْسَ
- (is) not
- لَهُمْ
- for them
- فِى
- in
- ٱلْءَاخِرَةِ
- the Hereafter
- إِلَّا
- except
- ٱلنَّارُ
- the Fire.
- وَحَبِطَ
- And (has) gone in vain
- مَا
- what
- صَنَعُوا۟
- they did
- فِيهَا
- therein,
- وَبَٰطِلٌ
- and (is) worthless
- مَّا
- what
- كَانُوا۟
- they used (to)
- يَعْمَلُونَ
- do.
- أَفَمَن
- Then is he who
- كَانَ
- is
- عَلَىٰ
- on
- بَيِّنَةٍ
- a clear proof
- مِّن
- from
- رَّبِّهِۦ
- his Lord,
- وَيَتْلُوهُ
- and recites it,
- شَاهِدٌ
- a witness
- مِّنْهُ
- from Him,
- وَمِن
- and before it *[meaning includes next or prev. word]
- قَبْلِهِۦ
- and before it *[meaning includes next or prev. word]
- كِتَٰبُ
- (was) a Book
- مُوسَىٰٓ
- (of) Musa
- إِمَامًا
- (as) a guide
- وَرَحْمَةً
- and (as) mercy?
- أُو۟لَٰٓئِكَ
- Those
- يُؤْمِنُونَ
- believe
- بِهِۦ
- in it.
- وَمَن
- But whoever
- يَكْفُرْ
- disbelieves
- بِهِۦ
- in it
- مِنَ
- among
- ٱلْأَحْزَابِ
- the sects,
- فَٱلنَّارُ
- then the Fire
- مَوْعِدُهُۥ
- (will be) his promised (meeting) place.
- فَلَا
- So (do) not
- تَكُ
- be
- فِى
- in
- مِرْيَةٍ
- doubt
- مِّنْهُ
- about it.
- إِنَّهُ
- Indeed, it
- ٱلْحَقُّ
- (is) the truth
- مِن
- from
- رَّبِّكَ
- your Lord,
- وَلَٰكِنَّ
- but
- أَكْثَرَ
- most
- ٱلنَّاسِ
- (of) the people
- لَا
- (do) not
- يُؤْمِنُونَ
- believe.
- وَمَنْ
- And who
- أَظْلَمُ
- (is) more unjust
- مِمَّنِ
- than (he) who
- ٱفْتَرَىٰ
- invents
- عَلَى
- against
- ٱللَّهِ
- Allah
- كَذِبًا
- a lie?
- أُو۟لَٰٓئِكَ
- Those
- يُعْرَضُونَ
- will be presented
- عَلَىٰ
- before
- رَبِّهِمْ
- their Lord,
- وَيَقُولُ
- and will say
- ٱلْأَشْهَٰدُ
- the witnesses,
- هَٰٓؤُلَآءِ
- “These (are)
- ٱلَّذِينَ
- those who
- كَذَبُوا۟
- lied
- عَلَىٰ
- against
- رَبِّهِمْ
- their Lord.”
- أَلَا
- No doubt!
- لَعْنَةُ
- (The) curse of Allah *[meaning includes next or prev. word]
- ٱللَّهِ
- (The) curse of Allah *[meaning includes next or prev. word]
- عَلَى
- (is) on
- ٱلظَّٰلِمِينَ
- the wrongdoers.
- ٱلَّذِينَ
- Those who
- يَصُدُّونَ
- hinder
- عَن
- from
- سَبِيلِ
- (the) way
- ٱللَّهِ
- (of) Allah
- وَيَبْغُونَهَا
- and seek (in) it
- عِوَجًا
- crookedness,
- وَهُم
- while they
- بِٱلْءَاخِرَةِ
- in the Hereafter
- هُمْ
- [they]
- كَٰفِرُونَ
- (are) disbelievers.
- أُو۟لَٰٓئِكَ
- Those
- لَمْ
- not
- يَكُونُوا۟
- will be
- مُعْجِزِينَ
- (able to) escape
- فِى
- in
- ٱلْأَرْضِ
- the earth
- وَمَا
- and not
- كَانَ
- is
- لَهُم
- for them
- مِّن
- besides *[meaning includes next or prev. word]
- دُونِ
- besides *[meaning includes next or prev. word]
- ٱللَّهِ
- Allah
- مِنْ
- any
- أَوْلِيَآءَ
- protectors.
- يُضَٰعَفُ
- And will be doubled
- لَهُمُ
- for them
- ٱلْعَذَابُ
- the punishment.
- مَا
- Not
- كَانُوا۟
- they were
- يَسْتَطِيعُونَ
- able
- ٱلسَّمْعَ
- (to) hear
- كَانُوا۟
- they used (to)
- يُبْصِرُونَ
- see.
- أُو۟لَٰٓئِكَ
- Those
- ٱلَّذِينَ
- (are) the ones who
- خَسِرُوٓا۟
- (have) lost
- أَنفُسَهُمْ
- their souls,
- وَضَلَّ
- and lost
- عَنْهُم
- from them
- مَّا
- (is) what
- كَانُوا۟
- they used
- يَفْتَرُونَ
- (to) invent.
- لَا
- No
- جَرَمَ
- doubt
- أَنَّهُمْ
- that they
- فِى
- in
- ٱلْءَاخِرَةِ
- the Hereafter
- هُمُ
- [they]
- ٱلْأَخْسَرُونَ
- (will be) the greatest losers.
- إِنَّ
- Indeed,
- ٱلَّذِينَ
- those who
- ءَامَنُوا۟
- believe
- وَعَمِلُوا۟
- and do
- ٱلصَّٰلِحَٰتِ
- good deeds
- وَأَخْبَتُوٓا۟
- and humble themselves
- إِلَىٰ
- before
- رَبِّهِمْ
- their Lord,
- أُو۟لَٰٓئِكَ
- those
- أَصْحَٰبُ
- (are the) companions
- ٱلْجَنَّةِ
- (of) Paradise,
- هُمْ
- they
- فِيهَا
- in it
- خَٰلِدُونَ
- (will) abide forever.
- مَثَلُ
- (The) example
- ٱلْفَرِيقَيْنِ
- (of) the two parties
- كَٱلْأَعْمَىٰ
- (is) like the blind
- وَٱلْأَصَمِّ
- and the deaf,
- وَٱلْبَصِيرِ
- and the seer
- وَٱلسَّمِيعِ
- and the hearer.
- هَلْ
- Are
- يَسْتَوِيَانِ
- they equal
- مَثَلًا
- (in) comparison?
- أَفَلَا
- Then, will not
- تَذَكَّرُونَ
- you take heed?
- وَلَقَدْ
- And verily
- أَرْسَلْنَا
- We sent
- نُوحًا
- Nuh
- إِلَىٰ
- to
- قَوْمِهِۦٓ
- his people,
- إِنِّى
- “Indeed, I am
- لَكُمْ
- to you
- نَذِيرٌ
- a warner
- مُّبِينٌ
- clear.
- أَن
- That
- لَّا
- (do) not
- تَعْبُدُوٓا۟
- worship
- إِلَّا
- except
- ٱللَّهَ
- Allah.
- إِنِّىٓ
- Indeed, I
- أَخَافُ
- [I] fear
- عَلَيْكُمْ
- for you
- عَذَابَ
- (the) punishment
- يَوْمٍ
- (of) a Day
- أَلِيمٍ
- painful.”
- فَقَالَ
- So said
- ٱلْمَلَأُ
- the chiefs
- ٱلَّذِينَ
- (of) those who
- كَفَرُوا۟
- disbelieved
- مِن
- from
- قَوْمِهِۦ
- his people,
- مَا
- “Not
- نَرَىٰكَ
- we see you
- إِلَّا
- but
- بَشَرًا
- a man
- مِّثْلَنَا
- like us,
- وَمَا
- and not
- ٱتَّبَعَكَ
- followed [you]
- إِلَّا
- except
- ٱلَّذِينَ
- those who
- هُمْ
- [they]
- أَرَاذِلُنَا
- (are) the lowest of us
- بَادِىَ
- immature in opinion. *[meaning includes next or prev. word]
- ٱلرَّأْىِ
- immature in opinion. *[meaning includes next or prev. word]
- نَرَىٰ
- we see
- لَكُمْ
- in you
- عَلَيْنَا
- over us
- مِن
- any
- فَضْلٍۭ
- merit;
- بَلْ
- nay,
- نَظُنُّكُمْ
- we think you
- كَٰذِبِينَ
- (are) liars.”
- قَالَ
- He said,
- يَٰقَوْمِ
- “O my people!
- أَرَءَيْتُمْ
- Do you see
- إِن
- if
- كُنتُ
- I was
- عَلَىٰ
- on
- بَيِّنَةٍ
- (the) clear proof
- مِّن
- from
- رَّبِّى
- my Lord,
- وَءَاتَىٰنِى
- while He has given me
- رَحْمَةً
- mercy
- مِّنْ
- from
- عِندِهِۦ
- Himself
- فَعُمِّيَتْ
- but (it) has been obscured
- عَلَيْكُمْ
- from you,
- أَنُلْزِمُكُمُوهَا
- should We compel you (to accept) it
- وَأَنتُمْ
- while you (are)
- لَهَا
- averse to it? *[meaning includes next or prev. word]
- كَٰرِهُونَ
- averse to it? *[meaning includes next or prev. word]
- وَيَٰقَوْمِ
- And O my people!
- لَآ
- not
- أَسْـَٔلُكُمْ
- I ask (of) you
- عَلَيْهِ
- for it
- مَالًا
- any wealth.
- إِنْ
- Not
- أَجْرِىَ
- (is) my reward
- إِلَّا
- except
- عَلَى
- from
- ٱللَّهِ
- Allah.
- وَمَآ
- And not
- أَنَا۠
- I am
- بِطَارِدِ
- going to drive away
- ٱلَّذِينَ
- those who
- ءَامَنُوٓا۟
- believed.
- إِنَّهُم
- Indeed, they
- مُّلَٰقُوا۟
- (will) be meeting
- رَبِّهِمْ
- their Lord,
- وَلَٰكِنِّىٓ
- but I
- أَرَىٰكُمْ
- see you
- قَوْمًا
- (are) a people
- تَجْهَلُونَ
- ignorant.
- وَيَٰقَوْمِ
- And O my people!
- مَن
- Who
- يَنصُرُنِى
- would help me
- مِنَ
- against
- ٱللَّهِ
- Allah
- إِن
- if
- طَرَدتُّهُمْ
- I drove them away?
- أَفَلَا
- Then, will not
- تَذَكَّرُونَ
- you take heed?
- وَلَآ
- And not
- أَقُولُ
- I say
- لَكُمْ
- to you
- عِندِى
- (that) with me
- خَزَآئِنُ
- (are the) treasures
- ٱللَّهِ
- (of) Allah,
- أَعْلَمُ
- I know
- ٱلْغَيْبَ
- the unseen,
- إِنِّى
- that I am
- مَلَكٌ
- an Angel,
- لِلَّذِينَ
- for those whom
- تَزْدَرِىٓ
- look down upon
- أَعْيُنُكُمْ
- your eyes,
- لَن
- never
- يُؤْتِيَهُمُ
- will Allah give them *[meaning includes next or prev. word]
- ٱللَّهُ
- will Allah give them *[meaning includes next or prev. word]
- خَيْرًا
- any good.
- ٱللَّهُ
- Allah
- أَعْلَمُ
- knows best
- بِمَا
- what
- فِىٓ
- (is) in
- أَنفُسِهِمْ
- their souls.
- إِنِّىٓ
- Indeed, I
- إِذًا
- then
- لَّمِنَ
- (will be) surely of
- ٱلظَّٰلِمِينَ
- the wrongdoers.”
- قَالُوا۟
- They said,
- يَٰنُوحُ
- “O Nuh!
- قَدْ
- Indeed,
- جَٰدَلْتَنَا
- you disputed with us
- فَأَكْثَرْتَ
- and you (have been) frequent
- جِدَٰلَنَا
- (in) dispute with us.
- فَأْتِنَا
- So bring us
- بِمَا
- what
- تَعِدُنَآ
- you threaten us (with),
- إِن
- if
- كُنتَ
- you are
- مِنَ
- of
- ٱلصَّٰدِقِينَ
- the truthful.”
- قَالَ
- He said,
- إِنَّمَا
- “Only
- يَأْتِيكُم
- will bring it (on) you *[meaning includes next or prev. word]
- بِهِ
- will bring it (on) you *[meaning includes next or prev. word]
- ٱللَّهُ
- Allah,
- إِن
- if
- شَآءَ
- He wills,
- وَمَآ
- and not
- أَنتُم
- you (are)
- بِمُعْجِزِينَ
- one who (can) escape (it).
- وَلَا
- And (will) not
- يَنفَعُكُمْ
- benefit you
- نُصْحِىٓ
- my advice
- إِنْ
- (even) if
- أَرَدتُّ
- I wish
- أَنْ
- to
- أَنصَحَ
- [I] advise
- لَكُمْ
- [to] you,
- إِن
- if
- كَانَ
- it was Allah`s *[meaning includes next or prev. word]
- ٱللَّهُ
- it was Allah`s *[meaning includes next or prev. word]
- يُرِيدُ
- will
- أَن
- to
- يُغْوِيَكُمْ
- let you go astray.
- هُوَ
- He (is)
- رَبُّكُمْ
- your Lord,
- وَإِلَيْهِ
- and to Him
- تُرْجَعُونَ
- you will be returned.”
- أَمْ
- Or
- يَقُولُونَ
- (do) they say,
- ٱفْتَرَىٰهُ
- “He has invented it?”
- قُلْ
- Say,
- إِنِ
- “If
- ٱفْتَرَيْتُهُۥ
- I have invented it,
- فَعَلَىَّ
- then on me
- إِجْرَامِى
- (is) my crime,
- وَأَنَا۠
- but I am
- بَرِىٓءٌ
- innocent
- مِّمَّا
- of what
- تُجْرِمُونَ
- crimes you commit.”
- وَأُوحِىَ
- And it was revealed
- إِلَىٰ
- to
- نُوحٍ
- Nuh,
- أَنَّهُۥ
- “That
- لَن
- will never
- يُؤْمِنَ
- believe
- مِن
- from
- قَوْمِكَ
- your people
- إِلَّا
- except
- مَن
- (those) who
- قَدْ
- have already
- ءَامَنَ
- believed.
- فَلَا
- So (do) not
- تَبْتَئِسْ
- (be) distressed
- بِمَا
- by what
- كَانُوا۟
- they have been
- يَفْعَلُونَ
- doing.
- وَٱصْنَعِ
- And construct
- ٱلْفُلْكَ
- the ship
- بِأَعْيُنِنَا
- under Our Eyes,
- وَوَحْيِنَا
- and Our inspiration
- وَلَا
- and (do) not
- تُخَٰطِبْنِى
- address Me
- فِى
- concerning
- ٱلَّذِينَ
- those who
- ظَلَمُوٓا۟
- wronged;
- إِنَّهُم
- indeed, they (are)
- مُّغْرَقُونَ
- the ones (to be) drowned.”
- وَيَصْنَعُ
- And he was constructing
- ٱلْفُلْكَ
- the ship,
- وَكُلَّمَا
- and every time
- مَرَّ
- passed
- عَلَيْهِ
- by him
- مَلَأٌ
- (the) chiefs
- مِّن
- of
- قَوْمِهِۦ
- his people,
- سَخِرُوا۟
- they ridiculed
- مِنْهُ
- [of] him.
- قَالَ
- He said,
- إِن
- “If
- تَسْخَرُوا۟
- you ridicule
- مِنَّا
- us,
- فَإِنَّا
- then we
- نَسْخَرُ
- can ridicule
- مِنكُمْ
- you
- كَمَا
- as
- تَسْخَرُونَ
- you ridicule.
- فَسَوْفَ
- And soon
- تَعْلَمُونَ
- you will know
- مَن
- (on) whom
- يَأْتِيهِ
- will come
- عَذَابٌ
- a punishment
- يُخْزِيهِ
- (that) will disgrace him,
- وَيَحِلُّ
- and will descend
- عَلَيْهِ
- on him
- مُّقِيمٌ
- lasting.”
- حَتَّىٰٓ
- Till
- إِذَا
- when
- جَآءَ
- came
- أَمْرُنَا
- Our command,
- وَفَارَ
- and overflowed
- ٱلتَّنُّورُ
- the oven,
- قُلْنَا
- We said,
- ٱحْمِلْ
- “Load
- فِيهَا
- in it
- مِن
- of
- كُلٍّ
- every kind
- زَوْجَيْنِ
- a pair
- ٱثْنَيْنِ
- two,
- وَأَهْلَكَ
- and your family
- إِلَّا
- except
- مَن
- who
- سَبَقَ
- has preceded
- عَلَيْهِ
- against him
- ٱلْقَوْلُ
- the word,
- وَمَنْ
- and whoever
- ءَامَنَ
- believed.”
- وَمَآ
- And not
- ءَامَنَ
- believed
- مَعَهُۥٓ
- with him
- قَلِيلٌ
- a few.
- وَقَالَ
- And he said,
- ٱرْكَبُوا۟
- “Embark
- فِيهَا
- in it,
- بِسْمِ
- in the name
- ٱللَّهِ
- of Allah
- مَجْر۪ىٰهَا
- (is) its course
- وَمُرْسَىٰهَآ
- and its anchorage.
- إِنَّ
- Indeed,
- رَبِّى
- my Lord
- لَغَفُورٌ
- (is) certainly Oft-Forgiving,
- رَّحِيمٌ
- Most Merciful.”
- وَهِىَ
- And it
- تَجْرِى
- sailed
- بِهِمْ
- with them
- فِى
- on
- مَوْجٍ
- the waves
- كَٱلْجِبَالِ
- like mountains,
- وَنَادَىٰ
- and Nuh called out *[meaning includes next or prev. word]
- نُوحٌ
- and Nuh called out *[meaning includes next or prev. word]
- ٱبْنَهُۥ
- (to) his son,
- وَكَانَ
- and he was
- فِى
- [in]
- مَعْزِلٍ
- apart,
- يَٰبُنَىَّ
- “O my son!
- ٱرْكَب
- Embark
- مَّعَنَا
- with us
- وَلَا
- and (do) not
- تَكُن
- be
- مَّعَ
- with
- ٱلْكَٰفِرِينَ
- the disbelievers.”
- قَالَ
- He said,
- سَـَٔاوِىٓ
- “I will betake myself
- إِلَىٰ
- to
- جَبَلٍ
- a mountain,
- يَعْصِمُنِى
- (that) will save me
- مِنَ
- from
- ٱلْمَآءِ
- the water.”
- لَا
- “(There is) no
- عَاصِمَ
- protector
- ٱلْيَوْمَ
- today
- مِنْ
- from
- أَمْرِ
- the Command of Allah *[meaning includes next or prev. word]
- ٱللَّهِ
- the Command of Allah *[meaning includes next or prev. word]
- إِلَّا
- except,
- مَن
- (on) whom
- رَّحِمَ
- He has mercy.”
- وَحَالَ
- And came
- بَيْنَهُمَا
- (in) between them
- ٱلْمَوْجُ
- the waves,
- فَكَانَ
- so he was
- مِنَ
- among
- ٱلْمُغْرَقِينَ
- the drowned.
- وَقِيلَ
- And it was said,
- يَٰٓأَرْضُ
- “O earth!
- ٱبْلَعِى
- Swallow
- مَآءَكِ
- your water,
- وَيَٰسَمَآءُ
- and O sky!
- أَقْلِعِى
- Withhold.”
- وَغِيضَ
- And subsided
- ٱلْمَآءُ
- the water,
- وَقُضِىَ
- and was fulfilled
- ٱلْأَمْرُ
- the Command.
- وَٱسْتَوَتْ
- And it rested
- عَلَى
- on
- ٱلْجُودِىِّ
- the Judi.
- بُعْدًا
- “Away
- لِّلْقَوْمِ
- with the people
- ٱلظَّٰلِمِينَ
- the wrongdoers.”
- وَنَادَىٰ
- And Nuh called *[meaning includes next or prev. word]
- نُوحٌ
- And Nuh called *[meaning includes next or prev. word]
- رَّبَّهُۥ
- (to) his Lord
- فَقَالَ
- and said,
- رَبِّ
- “O my Lord!
- إِنَّ
- Indeed,
- ٱبْنِى
- my son
- مِنْ
- (is) of
- أَهْلِى
- my family,
- وَإِنَّ
- and indeed,
- وَعْدَكَ
- Your promise
- ٱلْحَقُّ
- (is) true,
- وَأَنتَ
- and You
- أَحْكَمُ
- (are) the Most Just
- ٱلْحَٰكِمِينَ
- (of) the judges.”
- قَالَ
- He said,
- يَٰنُوحُ
- “O Nuh!
- إِنَّهُۥ
- Indeed, he
- لَيْسَ
- (is) not
- مِنْ
- of
- أَهْلِكَ
- your family;
- إِنَّهُۥ
- indeed, [he]
- عَمَلٌ
- (his) deed
- غَيْرُ
- (is) other than
- صَٰلِحٍ
- righteous,
- فَلَا
- so (do) not
- تَسْـَٔلْنِ
- ask Me
- مَا
- (about) what
- لَيْسَ
- not
- لَكَ
- you have
- بِهِۦ
- of it
- عِلْمٌ
- any knowledge.
- إِنِّىٓ
- Indeed, I
- أَعِظُكَ
- admonish you
- أَن
- lest
- تَكُونَ
- you be
- مِنَ
- among
- ٱلْجَٰهِلِينَ
- the ignorant.”
- قَالَ
- He said,
- رَبِّ
- “O my Lord!
- إِنِّىٓ
- Indeed, I
- أَعُوذُ
- seek refuge
- بِكَ
- in You,
- أَنْ
- that
- أَسْـَٔلَكَ
- I (should) ask You
- مَا
- what
- لَيْسَ
- not
- لِى
- I have
- بِهِۦ
- of it
- عِلْمٌ
- knowledge.
- وَإِلَّا
- And unless
- تَغْفِرْ
- You forgive
- لِى
- me
- وَتَرْحَمْنِىٓ
- and You have mercy on me,
- أَكُن
- I will be
- مِّنَ
- among
- ٱلْخَٰسِرِينَ
- the losers.”
- قِيلَ
- It was said,
- يَٰنُوحُ
- “O Nuh!
- ٱهْبِطْ
- Go down
- بِسَلَٰمٍ
- with peace
- مِّنَّا
- from Us
- وَبَرَكَٰتٍ
- and blessings
- عَلَيْكَ
- on you
- وَعَلَىٰٓ
- and on
- أُمَمٍ
- the nations
- مِّمَّن
- from those
- مَّعَكَ
- with you.
- وَأُمَمٌ
- But (to other) nations
- سَنُمَتِّعُهُمْ
- We will grant enjoyment;
- ثُمَّ
- then
- يَمَسُّهُم
- will touch them
- عَذَابٌ
- a punishment
- أَلِيمٌ
- painful.”
- تِلْكَ
- This
- مِنْ
- (is) from
- أَنۢبَآءِ
- the news
- ٱلْغَيْبِ
- (of) the unseen,
- نُوحِيهَآ
- (which) We reveal
- إِلَيْكَ
- to you.
- مَا
- Not
- كُنتَ
- you were
- تَعْلَمُهَآ
- knowing it,
- أَنتَ
- you
- وَلَا
- and not
- قَوْمُكَ
- your people
- مِن
- from
- قَبْلِ
- before
- هَٰذَا
- this.
- فَٱصْبِرْ
- So be patient;
- إِنَّ
- indeed,
- ٱلْعَٰقِبَةَ
- the end
- لِلْمُتَّقِينَ
- (is) for the God fearing.”
- وَإِلَىٰ
- And to
- عَادٍ
- Aad
- أَخَاهُمْ
- (We sent) their brother
- هُودًا
- Hud.
- قَالَ
- He said,
- يَٰقَوْمِ
- “O my people!
- ٱعْبُدُوا۟
- Worship
- ٱللَّهَ
- Allah,
- مَا
- not
- لَكُم
- (is) for you
- مِّنْ
- any
- إِلَٰهٍ
- god,
- غَيْرُهُۥٓ
- other than Him.
- إِنْ
- Not
- أَنتُمْ
- you
- إِلَّا
- (are) but
- مُفْتَرُونَ
- inventors.
- يَٰقَوْمِ
- O my people!
- لَآ
- Not
- أَسْـَٔلُكُمْ
- I ask you
- عَلَيْهِ
- for it
- أَجْرًا
- any reward.
- إِنْ
- Not
- أَجْرِىَ
- (is) my reward
- إِلَّا
- except
- عَلَى
- from
- ٱلَّذِى
- the One Who
- فَطَرَنِىٓ
- created me.
- أَفَلَا
- Then will not
- تَعْقِلُونَ
- you use reason?
- وَيَٰقَوْمِ
- And O my people!
- ٱسْتَغْفِرُوا۟
- Ask forgiveness
- رَبَّكُمْ
- (of) your Lord,
- ثُمَّ
- then
- تُوبُوٓا۟
- turn in repentance
- إِلَيْهِ
- to Him.
- يُرْسِلِ
- He will send
- ٱلسَّمَآءَ
- (from) the sky (rain)
- عَلَيْكُم
- upon you
- مِّدْرَارًا
- (in) abundance
- وَيَزِدْكُمْ
- and increase you
- قُوَّةً
- (in) strength
- إِلَىٰ
- (added) to
- قُوَّتِكُمْ
- your strength.
- وَلَا
- And (do) not
- تَتَوَلَّوْا۟
- turn away
- مُجْرِمِينَ
- (as) criminals.”
- قَالُوا۟
- They said,
- يَٰهُودُ
- “O Hud!
- مَا
- You have not brought us *[meaning includes next or prev. word]
- جِئْتَنَا
- You have not brought us *[meaning includes next or prev. word]
- بِبَيِّنَةٍ
- clear proofs,
- وَمَا
- and not
- نَحْنُ
- we
- بِتَارِكِىٓ
- (will) leave
- ءَالِهَتِنَا
- our gods
- عَن
- on
- قَوْلِكَ
- your saying,
- نَحْنُ
- we (are)
- لَكَ
- in you
- بِمُؤْمِنِينَ
- believers.
- إِن
- Not
- نَّقُولُ
- we say,
- إِلَّا
- except (that),
- ٱعْتَرَىٰكَ
- have seized you
- بَعْضُ
- some
- ءَالِهَتِنَا
- (of) our gods
- بِسُوٓءٍ
- with evil.”
- قَالَ
- He said,
- إِنِّىٓ
- “Indeed, I
- أُشْهِدُ
- [I] call Allah to witness *[meaning includes next or prev. word]
- ٱللَّهَ
- [I] call Allah to witness *[meaning includes next or prev. word]
- وَٱشْهَدُوٓا۟
- and (you) bear witness
- أَنِّى
- that I am
- بَرِىٓءٌ
- innocent
- مِّمَّا
- of what
- تُشْرِكُونَ
- you associate,
- مِن
- Other than Him. *[meaning includes next or prev. word]
- دُونِهِۦ
- Other than Him. *[meaning includes next or prev. word]
- فَكِيدُونِى
- So plot against me
- جَمِيعًا
- all together,
- ثُمَّ
- then
- لَا
- (do) not
- تُنظِرُونِ
- give me respite.
- إِنِّى
- Indeed, I
- تَوَكَّلْتُ
- [I] put my trust
- عَلَى
- upon
- ٱللَّهِ
- Allah
- رَبِّى
- my Lord,
- وَرَبِّكُم
- and your Lord.
- مَّا
- (There is) not
- مِن
- of a moving creature *[meaning includes next or prev. word]
- دَآبَّةٍ
- of a moving creature *[meaning includes next or prev. word]
- إِلَّا
- but
- هُوَ
- He
- ءَاخِذٌۢ
- has grasp
- بِنَاصِيَتِهَآ
- of its forelock.
- إِنَّ
- Indeed,
- رَبِّى
- my Lord
- عَلَىٰ
- (is) on
- صِرَٰطٍ
- a path
- مُّسْتَقِيمٍ
- straight.
- فَإِن
- So if
- تَوَلَّوْا۟
- you turn away,
- فَقَدْ
- then verily
- أَبْلَغْتُكُم
- I have conveyed to you
- مَّآ
- what
- أُرْسِلْتُ
- I was sent
- بِهِۦٓ
- with [it]
- إِلَيْكُمْ
- to you.
- وَيَسْتَخْلِفُ
- And my Lord will give succession *[meaning includes next or prev. word]
- رَبِّى
- And my Lord will give succession *[meaning includes next or prev. word]
- قَوْمًا
- (to) a people
- غَيْرَكُمْ
- other than you,
- وَلَا
- and not
- تَضُرُّونَهُۥ
- you will harm Him
- شَيْـًٔا
- (in) anything.
- إِنَّ
- Indeed,
- رَبِّى
- my Lord
- عَلَىٰ
- (is) on
- كُلِّ
- all
- شَىْءٍ
- things
- حَفِيظٌ
- a Guardian.”
- وَلَمَّا
- And when
- جَآءَ
- came
- أَمْرُنَا
- Our command,
- نَجَّيْنَا
- We saved
- هُودًا
- Hud
- وَٱلَّذِينَ
- and those who
- ءَامَنُوا۟
- believed
- مَعَهُۥ
- with him,
- بِرَحْمَةٍ
- by a Mercy
- مِّنَّا
- from Us
- وَنَجَّيْنَٰهُم
- and We saved them
- مِّنْ
- from
- عَذَابٍ
- a punishment
- غَلِيظٍ
- severe.
- وَتِلْكَ
- And this
- عَادٌ
- (was) Aad,
- جَحَدُوا۟
- they rejected
- بِـَٔايَٰتِ
- (the) Signs
- رَبِّهِمْ
- (of) their Lord
- وَعَصَوْا۟
- and disobeyed
- رُسُلَهُۥ
- His Messengers
- وَٱتَّبَعُوٓا۟
- and followed
- أَمْرَ
- (the) command
- كُلِّ
- (of) every
- جَبَّارٍ
- tyrant
- عَنِيدٍ
- obstinate.
- وَأُتْبِعُوا۟
- And they were followed
- فِى
- in
- هَٰذِهِ
- this
- ٱلدُّنْيَا
- world
- لَعْنَةً
- (with) a curse
- وَيَوْمَ
- and (on the) Day
- ٱلْقِيَٰمَةِ
- (of) the Resurrection.
- أَلَآ
- No doubt!
- إِنَّ
- Indeed,
- عَادًا
- Aad
- كَفَرُوا۟
- disbelieved
- رَبَّهُمْ
- their Lord,
- أَلَا
- So
- بُعْدًا
- away
- لِّعَادٍ
- with Aad,
- قَوْمِ
- (the) people
- هُودٍ
- (of) Hud.
- وَإِلَىٰ
- And to
- ثَمُودَ
- Thamud
- أَخَاهُمْ
- (We sent) their brother
- صَٰلِحًا
- Salih.
- قَالَ
- He said,
- يَٰقَوْمِ
- “O my people!
- ٱعْبُدُوا۟
- Worship
- ٱللَّهَ
- Allah,
- مَا
- not
- لَكُم
- you have
- مِّنْ
- any
- إِلَٰهٍ
- god
- غَيْرُهُۥ
- other than Him.
- هُوَ
- He
- أَنشَأَكُم
- produced you
- مِّنَ
- from
- ٱلْأَرْضِ
- the earth
- وَٱسْتَعْمَرَكُمْ
- and settled you
- فِيهَا
- in it.
- فَٱسْتَغْفِرُوهُ
- So ask forgiveness of Him,
- ثُمَّ
- then
- تُوبُوٓا۟
- turn in repentance
- إِلَيْهِ
- to Him.
- إِنَّ
- Indeed,
- رَبِّى
- my Lord
- قَرِيبٌ
- (is) near,
- مُّجِيبٌ
- All-Responsive.”
- قَالُوا۟
- They said,
- يَٰصَٰلِحُ
- O Salih!
- قَدْ
- Verily
- كُنتَ
- you were
- فِينَا
- among us
- مَرْجُوًّا
- the one in whom hope was placed
- قَبْلَ
- before
- هَٰذَآ
- this.
- أَتَنْهَىٰنَآ
- Do you forbid us
- أَن
- that
- نَّعْبُدَ
- we worship
- مَا
- what
- يَعْبُدُ
- our forefathers worshipped? *[meaning includes next or prev. word]
- ءَابَآؤُنَا
- our forefathers worshipped? *[meaning includes next or prev. word]
- وَإِنَّنَا
- And indeed we
- لَفِى
- surely (are) in
- شَكٍّ
- doubt
- مِّمَّا
- about what
- تَدْعُونَآ
- you call us
- إِلَيْهِ
- to it,
- مُرِيبٍ
- suspicious.”
- قَالَ
- He said,
- يَٰقَوْمِ
- “O my people!
- أَرَءَيْتُمْ
- Do you see,
- إِن
- if
- كُنتُ
- I am
- عَلَىٰ
- on
- بَيِّنَةٍ
- a clear proof
- مِّن
- from
- رَّبِّى
- my Lord,
- وَءَاتَىٰنِى
- and He has given me
- مِنْهُ
- from Him,
- رَحْمَةً
- a Mercy
- فَمَن
- then who
- يَنصُرُنِى
- (can) help me
- مِنَ
- against
- ٱللَّهِ
- Allah,
- إِنْ
- if
- عَصَيْتُهُۥ
- I (were to) disobey Him?
- فَمَا
- So not
- تَزِيدُونَنِى
- you would increase me
- غَيْرَ
- but
- تَخْسِيرٍ
- (in) loss.
- وَيَٰقَوْمِ
- And O my people!
- هَٰذِهِۦ
- This
- نَاقَةُ
- she-camel
- ٱللَّهِ
- (of) Allah
- لَكُمْ
- (is) for you
- ءَايَةً
- a Sign,
- فَذَرُوهَا
- so leave her
- تَأْكُلْ
- to eat
- فِىٓ
- in
- أَرْضِ
- the earth
- ٱللَّهِ
- (of) Allah,
- وَلَا
- and (do) not
- تَمَسُّوهَا
- touch her
- بِسُوٓءٍ
- with harm,
- فَيَأْخُذَكُمْ
- lest will seize you
- عَذَابٌ
- a punishment
- قَرِيبٌ
- impending.”
- فَعَقَرُوهَا
- But they hamstrung her.
- فَقَالَ
- So he said,
- تَمَتَّعُوا۟
- “Enjoy (yourselves)
- فِى
- in
- دَارِكُمْ
- your home(s)
- ثَلَٰثَةَ
- (for) three
- أَيَّامٍ
- days.
- ذَٰلِكَ
- That
- وَعْدٌ
- (is) a promise
- غَيْرُ
- not
- مَكْذُوبٍ
- (to) be belied.”
- فَلَمَّا
- So when
- جَآءَ
- came
- أَمْرُنَا
- Our command
- نَجَّيْنَا
- We saved
- صَٰلِحًا
- Salih,
- وَٱلَّذِينَ
- and those who
- ءَامَنُوا۟
- believed
- مَعَهُۥ
- with him,
- بِرَحْمَةٍ
- by a Mercy
- مِّنَّا
- from Us,
- وَمِنْ
- and from
- خِزْىِ
- (the) disgrace
- يَوْمِئِذٍ
- (of) that Day.
- إِنَّ
- Indeed,
- رَبَّكَ
- your Lord,
- هُوَ
- He
- ٱلْقَوِىُّ
- (is) All-Strong,
- ٱلْعَزِيزُ
- All-Mighty.
- وَأَخَذَ
- And seized
- ٱلَّذِينَ
- those who
- ظَلَمُوا۟
- wronged,
- ٱلصَّيْحَةُ
- the thunderous blast
- فَأَصْبَحُوا۟
- then they became
- فِى
- in
- دِيَٰرِهِمْ
- their homes
- جَٰثِمِينَ
- fallen prone.
- كَأَن
- As if
- لَّمْ
- not
- يَغْنَوْا۟
- they (had) prospered
- فِيهَآ
- therein.
- أَلَآ
- No doubt,
- إِنَّ
- indeed,
- ثَمُودَا۟
- Thamud
- كَفَرُوا۟
- disbelieved
- رَبَّهُمْ
- (in) their Lord,
- أَلَا
- so
- بُعْدًا
- away
- لِّثَمُودَ
- with Thamud.
- وَلَقَدْ
- And certainly
- جَآءَتْ
- came
- رُسُلُنَآ
- Our messengers
- إِبْرَٰهِيمَ
- (to) Ibrahim
- بِٱلْبُشْرَىٰ
- with glad tidings,
- قَالُوا۟
- they said,
- سَلَٰمًا
- “Peace.”
- قَالَ
- He said,
- سَلَٰمٌ
- “Peace,”
- فَمَا
- and not he delayed *[meaning includes next or prev. word]
- لَبِثَ
- and not he delayed *[meaning includes next or prev. word]
- أَن
- to
- جَآءَ
- bring
- بِعِجْلٍ
- a calf
- حَنِيذٍ
- roasted.
- فَلَمَّا
- But when
- رَءَآ
- he saw
- أَيْدِيَهُمْ
- their hands
- لَا
- not
- تَصِلُ
- reaching
- إِلَيْهِ
- to it,
- نَكِرَهُمْ
- he felt unfamiliar of them
- وَأَوْجَسَ
- and felt apprehension
- مِنْهُمْ
- from them
- خِيفَةً
- [a fear].
- قَالُوا۟
- They said,
- لَا
- “(Do) not
- تَخَفْ
- fear.
- إِنَّآ
- Indeed, we
- أُرْسِلْنَآ
- [we] have been sent
- إِلَىٰ
- to
- قَوْمِ
- (the) people
- لُوطٍ
- (of) Lut.”
- وَٱمْرَأَتُهُۥ
- And his wife
- قَآئِمَةٌ
- (was) standing
- فَضَحِكَتْ
- and she laughed.
- فَبَشَّرْنَٰهَا
- Then We gave her glad tidings
- بِإِسْحَٰقَ
- of Isaac,
- وَمِن
- and after *[meaning includes next or prev. word]
- وَرَآءِ
- and after *[meaning includes next or prev. word]
- إِسْحَٰقَ
- Isaac
- يَعْقُوبَ
- (of) Yaqub.
- قَالَتْ
- She said,
- يَٰوَيْلَتَىٰٓ
- “Woe to me!
- ءَأَلِدُ
- Shall I bear a child
- وَأَنَا۠
- while I am
- عَجُوزٌ
- an old woman
- وَهَٰذَا
- and this,
- بَعْلِى
- my husband,
- شَيْخًا
- (is) an old man?
- إِنَّ
- Indeed,
- هَٰذَا
- this
- لَشَىْءٌ
- (is) surely a thing
- عَجِيبٌ
- amazing.”
- قَالُوٓا۟
- They said,
- أَتَعْجَبِينَ
- “Are you amazed
- مِنْ
- at
- أَمْرِ
- (the) decree of Allah? *[meaning includes next or prev. word]
- ٱللَّهِ
- (the) decree of Allah? *[meaning includes next or prev. word]
- رَحْمَتُ
- The Mercy of Allah *[meaning includes next or prev. word]
- ٱللَّهِ
- The Mercy of Allah *[meaning includes next or prev. word]
- وَبَرَكَٰتُهُۥ
- and His blessings
- عَلَيْكُمْ
- (be) upon you,
- أَهْلَ
- people
- ٱلْبَيْتِ
- (of) the house.
- إِنَّهُۥ
- Indeed, He
- حَمِيدٌ
- (is) All-Praiseworthy,
- مَّجِيدٌ
- All-Glorious.”
- فَلَمَّا
- And when
- ذَهَبَ
- (had) gone away
- عَنْ
- from
- إِبْرَٰهِيمَ
- Ibrahim
- ٱلرَّوْعُ
- the fright,
- وَجَآءَتْهُ
- and had reached him
- ٱلْبُشْرَىٰ
- the glad tidings,
- يُجَٰدِلُنَا
- he argued with Us,
- فِى
- concerning
- قَوْمِ
- the people
- لُوطٍ
- of Lut.
- إِنَّ
- Indeed,
- إِبْرَٰهِيمَ
- Ibrahim
- لَحَلِيمٌ
- (was) certainly forbearing,
- أَوَّٰهٌ
- imploring,
- مُّنِيبٌ
- and oft-returning.
- يَٰٓإِبْرَٰهِيمُ
- O Ibrahim!
- أَعْرِضْ
- Turn away
- عَنْ
- from
- هَٰذَآ
- this.
- إِنَّهُۥ
- Indeed, it
- قَدْ
- certainly
- جَآءَ
- has come,
- أَمْرُ
- (the) Command
- رَبِّكَ
- (of) your Lord
- وَإِنَّهُمْ
- and indeed, [they]
- ءَاتِيهِمْ
- (will) come (for) them
- عَذَابٌ
- a punishment
- غَيْرُ
- (which) cannot
- مَرْدُودٍ
- (be) repelled.
- وَلَمَّا
- And when
- جَآءَتْ
- came
- رُسُلُنَا
- Our messengers
- لُوطًا
- (to) Lut,
- سِىٓءَ
- he was distressed
- بِهِمْ
- for them
- وَضَاقَ
- and felt straitened
- ذَرْعًا
- (and) uneasy,
- وَقَالَ
- and said,
- هَٰذَا
- “This
- يَوْمٌ
- (is) a day
- عَصِيبٌ
- distressful.”
- وَجَآءَهُۥ
- And came (to) him
- قَوْمُهُۥ
- his people
- يُهْرَعُونَ
- rushing,
- إِلَيْهِ
- to him,
- وَمِن
- and before *[meaning includes next or prev. word]
- قَبْلُ
- and before *[meaning includes next or prev. word]
- كَانُوا۟
- they (had) been
- يَعْمَلُونَ
- doing
- ٱلسَّيِّـَٔاتِ
- the evil deeds.
- قَالَ
- He said,
- يَٰقَوْمِ
- “O my people!
- هَٰٓؤُلَآءِ
- These
- بَنَاتِى
- (are) my daughters,
- هُنَّ
- they
- أَطْهَرُ
- (are) purer
- لَكُمْ
- for you.
- فَٱتَّقُوا۟
- So fear
- ٱللَّهَ
- Allah
- وَلَا
- and (do) not
- تُخْزُونِ
- disgrace me
- فِى
- concerning
- ضَيْفِىٓ
- my guests.
- أَلَيْسَ
- Is (there) not
- مِنكُمْ
- among you
- رَجُلٌ
- a man
- رَّشِيدٌ
- right-minded?”
- قَالُوا۟
- They said,
- لَقَدْ
- “Verily
- عَلِمْتَ
- you know
- مَا
- (that) not
- لَنَا
- we have
- فِى
- concerning
- بَنَاتِكَ
- your daughters
- مِنْ
- any
- حَقٍّ
- right.
- وَإِنَّكَ
- And indeed, you
- لَتَعْلَمُ
- surely know
- مَا
- what
- نُرِيدُ
- we want.”
- قَالَ
- He said,
- لَوْ
- “If
- أَنَّ
- that
- لِى
- I had
- بِكُمْ
- over you
- قُوَّةً
- power
- أَوْ
- or
- ءَاوِىٓ
- I could take refuge
- إِلَىٰ
- in
- رُكْنٍ
- a support
- شَدِيدٍ
- strong.”
- قَالُوا۟
- They said,
- يَٰلُوطُ
- “O Lut!
- إِنَّا
- Indeed, we
- رُسُلُ
- (are) messengers
- رَبِّكَ
- (of) your Lord,
- لَن
- never
- يَصِلُوٓا۟
- they will reach
- إِلَيْكَ
- you.
- فَأَسْرِ
- So travel
- بِأَهْلِكَ
- with your family
- بِقِطْعٍ
- in a part
- مِّنَ
- of
- ٱلَّيْلِ
- the night
- وَلَا
- and (let) not
- يَلْتَفِتْ
- look back
- مِنكُمْ
- anyone of you, *[meaning includes next or prev. word]
- أَحَدٌ
- anyone of you, *[meaning includes next or prev. word]
- إِلَّا
- except
- ٱمْرَأَتَكَ
- your wife.
- إِنَّهُۥ
- Indeed, it
- مُصِيبُهَا
- will strike her
- مَآ
- what
- أَصَابَهُمْ
- will strike them.
- إِنَّ
- Indeed,
- مَوْعِدَهُمُ
- their appointed time
- ٱلصُّبْحُ
- (is) morning.
- أَلَيْسَ
- Is not
- ٱلصُّبْحُ
- the morning
- بِقَرِيبٍ
- near?”
- فَلَمَّا
- So when
- جَآءَ
- came
- أَمْرُنَا
- Our Command,
- جَعَلْنَا
- We made
- عَٰلِيَهَا
- its upside,
- سَافِلَهَا
- its downside,
- وَأَمْطَرْنَا
- and We rained
- عَلَيْهَا
- upon them
- حِجَارَةً
- stones
- مِّن
- of
- سِجِّيلٍ
- baked clay
- مَّنضُودٍ
- (in) layers.
- مُّسَوَّمَةً
- Marked
- عِندَ
- from
- رَبِّكَ
- your Lord.
- وَمَا
- And not
- هِىَ
- it
- مِنَ
- (is) from
- ٱلظَّٰلِمِينَ
- the wrongdoers
- بِبَعِيدٍ
- far.
- وَإِلَىٰ
- And to
- مَدْيَنَ
- Madyan,
- أَخَاهُمْ
- their brother
- شُعَيْبًا
- Shuaib.
- قَالَ
- He said,
- يَٰقَوْمِ
- “O my people!
- ٱعْبُدُوا۟
- Worship
- ٱللَّهَ
- Allah
- مَا
- not
- لَكُم
- (is) for you
- مِّنْ
- any
- إِلَٰهٍ
- god
- غَيْرُهُۥ
- other than Him.
- وَلَا
- And (do) not
- تَنقُصُوا۟
- decrease
- ٱلْمِكْيَالَ
- (from) the measure
- وَٱلْمِيزَانَ
- and the scale.
- إِنِّىٓ
- Indeed, I
- أَرَىٰكُم
- see you
- بِخَيْرٍ
- in prosperity,
- وَإِنِّىٓ
- but indeed, I
- أَخَافُ
- fear
- عَلَيْكُمْ
- for you
- عَذَابَ
- punishment
- يَوْمٍ
- (of) a Day
- مُّحِيطٍ
- all-encompassing.
- وَيَٰقَوْمِ
- And O my people!
- أَوْفُوا۟
- Give full
- ٱلْمِكْيَالَ
- measure,
- وَٱلْمِيزَانَ
- and weight
- بِٱلْقِسْطِ
- in justice
- وَلَا
- and (do) not
- تَبْخَسُوا۟
- deprive
- ٱلنَّاسَ
- the people
- أَشْيَآءَهُمْ
- (of) their things,
- تَعْثَوْا۟
- act wickedly
- فِى
- in
- ٱلْأَرْضِ
- the earth
- مُفْسِدِينَ
- spreading corruption.
- بَقِيَّتُ
- (What) remains
- ٱللَّهِ
- (from) Allah
- خَيْرٌ
- (is) best
- لَّكُمْ
- for you,
- إِن
- if
- كُنتُم
- you are
- مُّؤْمِنِينَ
- believers.
- وَمَآ
- And not
- أَنَا۠
- I am
- عَلَيْكُم
- over you
- بِحَفِيظٍ
- a guardian.”
- قَالُوا۟
- They said,
- يَٰشُعَيْبُ
- “O Shuaib!
- أَصَلَوٰتُكَ
- Does your prayer
- تَأْمُرُكَ
- command you
- أَن
- that
- نَّتْرُكَ
- we leave
- مَا
- what
- يَعْبُدُ
- worship
- ءَابَآؤُنَآ
- our forefathers,
- أَوْ
- or
- نَّفْعَلَ
- we do
- فِىٓ
- concerning
- أَمْوَٰلِنَا
- our wealth
- نَشَٰٓؤُا۟
- we will?
- إِنَّكَ
- Indeed you,
- لَأَنتَ
- surely you
- ٱلْحَلِيمُ
- (are) the forbearing,
- ٱلرَّشِيدُ
- the right-minded.”
- قَالَ
- He said,
- يَٰقَوْمِ
- “O my people!
- أَرَءَيْتُمْ
- Do you see
- إِن
- if
- كُنتُ
- I am
- عَلَىٰ
- on
- بَيِّنَةٍ
- a clear evidence
- مِّن
- from
- رَّبِّى
- my Lord,
- وَرَزَقَنِى
- and He has provided me
- مِنْهُ
- from Himself
- رِزْقًا
- a good provision? *[meaning includes next or prev. word]
- حَسَنًا
- a good provision? *[meaning includes next or prev. word]
- وَمَآ
- And not
- أُرِيدُ
- I intend
- أَنْ
- that
- أُخَالِفَكُمْ
- I differ from you
- إِلَىٰ
- in
- مَآ
- what
- أَنْهَىٰكُمْ
- I forbid you
- عَنْهُ
- from it.
- إِنْ
- Not
- إِلَّا
- except
- ٱلْإِصْلَٰحَ
- the reform
- مَا
- as much as I am able. *[meaning includes next or prev. word]
- ٱسْتَطَعْتُ
- as much as I am able. *[meaning includes next or prev. word]
- وَمَا
- And not
- تَوْفِيقِىٓ
- (is) my success
- بِٱللَّهِ
- with Allah.
- عَلَيْهِ
- Upon Him
- تَوَكَّلْتُ
- I trust
- وَإِلَيْهِ
- and to Him
- أُنِيبُ
- I turn.
- وَيَٰقَوْمِ
- And O my people!
- لَا
- (Let) not cause you to sin *[meaning includes next or prev. word]
- يَجْرِمَنَّكُمْ
- (Let) not cause you to sin *[meaning includes next or prev. word]
- شِقَاقِىٓ
- my dissension
- أَن
- lest
- يُصِيبَكُم
- befalls you
- مِّثْلُ
- similar
- مَآ
- (to) what
- أَصَابَ
- befell
- قَوْمَ
- (the) people of Nuh *[meaning includes next or prev. word]
- نُوحٍ
- (the) people of Nuh *[meaning includes next or prev. word]
- أَوْ
- or
- قَوْمَ
- (the) people of Hud *[meaning includes next or prev. word]
- هُودٍ
- (the) people of Hud *[meaning includes next or prev. word]
- قَوْمَ
- people of Salih. *[meaning includes next or prev. word]
- صَٰلِحٍ
- people of Salih. *[meaning includes next or prev. word]
- وَمَا
- And not
- قَوْمُ
- (are the) people of Lut *[meaning includes next or prev. word]
- لُوطٍ
- (are the) people of Lut *[meaning includes next or prev. word]
- مِّنكُم
- from you
- بِبَعِيدٍ
- far off.
- وَٱسْتَغْفِرُوا۟
- And ask forgiveness
- رَبَّكُمْ
- (of) your Lord,
- ثُمَّ
- then
- تُوبُوٓا۟
- turn in repentance
- إِلَيْهِ
- to Him.
- إِنَّ
- Indeed,
- رَبِّى
- my Lord
- رَحِيمٌ
- (is) Most Merciful,
- وَدُودٌ
- Most Loving.”
- قَالُوا۟
- They said,
- يَٰشُعَيْبُ
- “O Shuaib!
- مَا
- Not
- نَفْقَهُ
- we understand
- كَثِيرًا
- much
- مِّمَّا
- of what
- تَقُولُ
- you say,
- وَإِنَّا
- and indeed, we
- لَنَرَىٰكَ
- surely [we] see you
- فِينَا
- among us
- ضَعِيفًا
- weak.
- وَلَوْلَا
- And if not
- رَهْطُكَ
- for your family
- لَرَجَمْنَٰكَ
- surely we would have stoned you,
- وَمَآ
- and you are not *[meaning includes next or prev. word]
- أَنتَ
- and you are not *[meaning includes next or prev. word]
- عَلَيْنَا
- against us
- بِعَزِيزٍ
- mighty.”
- قَالَ
- He said,
- يَٰقَوْمِ
- “O my people!
- أَرَهْطِىٓ
- Is my family
- أَعَزُّ
- mightier
- عَلَيْكُم
- on you
- مِّنَ
- than
- ٱللَّهِ
- Allah?
- وَٱتَّخَذْتُمُوهُ
- And you have taken Him,
- وَرَآءَكُمْ
- behind your
- ظِهْرِيًّا
- backs.
- إِنَّ
- Indeed,
- رَبِّى
- my Lord
- بِمَا
- of what
- تَعْمَلُونَ
- you do
- مُحِيطٌ
- (is) All-Encompassing.
- وَيَٰقَوْمِ
- And O my people!
- ٱعْمَلُوا۟
- Work
- عَلَىٰ
- (according) to
- مَكَانَتِكُمْ
- your position,
- إِنِّى
- indeed, I am
- عَٰمِلٌ
- working.
- سَوْفَ
- Soon
- تَعْلَمُونَ
- you will know
- مَن
- (on) whom
- يَأْتِيهِ
- will come
- عَذَابٌ
- a punishment
- يُخْزِيهِ
- (that will) disgrace him,
- وَمَنْ
- and who
- هُوَ
- [he]
- كَٰذِبٌ
- (is) a liar.
- وَٱرْتَقِبُوٓا۟
- And watch,
- مَعَكُمْ
- with you
- رَقِيبٌ
- a watcher.”
- وَلَمَّا
- And when
- جَآءَ
- came
- أَمْرُنَا
- Our Command,
- نَجَّيْنَا
- We saved
- شُعَيْبًا
- Shuaib
- وَٱلَّذِينَ
- and those who
- ءَامَنُوا۟
- believed
- مَعَهُۥ
- with him
- بِرَحْمَةٍ
- by a Mercy
- مِّنَّا
- from Us.
- وَأَخَذَتِ
- And seized
- ٱلَّذِينَ
- those who
- ظَلَمُوا۟
- wronged,
- ٱلصَّيْحَةُ
- the thunderous blast
- فَأَصْبَحُوا۟
- then they became
- فِى
- in
- دِيَٰرِهِمْ
- their homes
- جَٰثِمِينَ
- fallen prone.
- كَأَن
- As if
- لَّمْ
- not
- يَغْنَوْا۟
- they (had) prospered
- فِيهَآ
- therein.
- أَلَا
- So,
- بُعْدًا
- away
- لِّمَدْيَنَ
- with Madyan
- كَمَا
- as
- بَعِدَتْ
- was taken away
- ثَمُودُ
- the Thamud.
- وَلَقَدْ
- And certainly
- أَرْسَلْنَا
- We sent
- مُوسَىٰ
- Musa
- بِـَٔايَٰتِنَا
- with Our Signs
- وَسُلْطَٰنٍ
- and an authority
- مُّبِينٍ
- clear,
- إِلَىٰ
- To
- فِرْعَوْنَ
- Firaun
- وَمَلَإِي۟هِۦ
- and his chiefs,
- فَٱتَّبَعُوٓا۟
- but they followed
- أَمْرَ
- (the) command of Firaun, *[meaning includes next or prev. word]
- فِرْعَوْنَ
- (the) command of Firaun, *[meaning includes next or prev. word]
- وَمَآ
- and not
- أَمْرُ
- (the) command of Firaun *[meaning includes next or prev. word]
- فِرْعَوْنَ
- (the) command of Firaun *[meaning includes next or prev. word]
- بِرَشِيدٍ
- was right.
- يَقْدُمُ
- He will precede
- قَوْمَهُۥ
- his people
- يَوْمَ
- (on the) Day
- ٱلْقِيَٰمَةِ
- (of) the Resurrection
- فَأَوْرَدَهُمُ
- and lead them
- ٱلنَّارَ
- (into) the Fire.
- وَبِئْسَ
- And wretched
- ٱلْوِرْدُ
- (is) the place
- ٱلْمَوْرُودُ
- to which (they are) led.
- وَأُتْبِعُوا۟
- And they were followed
- فِى
- in
- هَٰذِهِۦ
- this
- لَعْنَةً
- (by) a curse
- وَيَوْمَ
- and (on the) Day
- ٱلْقِيَٰمَةِ
- (of) the Resurrection.
- بِئْسَ
- Wretched
- ٱلرِّفْدُ
- (is) the gift
- ٱلْمَرْفُودُ
- which (will) be given.
- ذَٰلِكَ
- That
- مِنْ
- (is) from
- أَنۢبَآءِ
- (the) news
- ٱلْقُرَىٰ
- (of) the cities
- نَقُصُّهُۥ
- (which) We relate
- عَلَيْكَ
- to you;
- مِنْهَا
- of them,
- قَآئِمٌ
- some are standing
- وَحَصِيدٌ
- and (some) mown.
- وَمَا
- And not
- ظَلَمْنَٰهُمْ
- We wronged them
- وَلَٰكِن
- but
- ظَلَمُوٓا۟
- they wronged
- أَنفُسَهُمْ
- themselves.
- فَمَآ
- So not
- أَغْنَتْ
- availed
- عَنْهُمْ
- them
- ءَالِهَتُهُمُ
- their gods
- ٱلَّتِى
- which
- يَدْعُونَ
- they invoked
- مِن
- other than Allah, *[meaning includes next or prev. word]
- دُونِ
- other than Allah, *[meaning includes next or prev. word]
- ٱللَّهِ
- other than Allah, *[meaning includes next or prev. word]
- مِن
- any
- شَىْءٍ
- thing,
- لَّمَّا
- when
- جَآءَ
- came
- أَمْرُ
- (the) command (of) your Lord. *[meaning includes next or prev. word]
- رَبِّكَ
- (the) command (of) your Lord. *[meaning includes next or prev. word]
- زَادُوهُمْ
- they increased them
- غَيْرَ
- other than
- تَتْبِيبٍ
- ruin.
- وَكَذَٰلِكَ
- And thus
- أَخْذُ
- (is) the seizure (of) your Lord *[meaning includes next or prev. word]
- رَبِّكَ
- (is) the seizure (of) your Lord *[meaning includes next or prev. word]
- إِذَآ
- when
- أَخَذَ
- He seizes
- ٱلْقُرَىٰ
- the cities
- وَهِىَ
- while they
- ظَٰلِمَةٌ
- (are) doing wrong.
- إِنَّ
- Indeed,
- أَخْذَهُۥٓ
- His seizure
- أَلِيمٌ
- (is) painful,
- شَدِيدٌ
- (and) severe.
- إِنَّ
- Indeed,
- فِى
- in
- ذَٰلِكَ
- that
- لَءَايَةً
- (is) surely a Sign
- لِّمَنْ
- for (those) who
- خَافَ
- fear
- عَذَابَ
- (the) punishment
- ٱلْءَاخِرَةِ
- (of) the Hereafter.
- يَوْمٌ
- (is) a Day
- مَّجْمُوعٌ
- (will) be gathered
- لَّهُ
- on it
- ٱلنَّاسُ
- the mankind,
- وَذَٰلِكَ
- and that
- مَّشْهُودٌ
- witnessed.
- وَمَا
- And not
- نُؤَخِّرُهُۥٓ
- We delay it
- إِلَّا
- except
- لِأَجَلٍ
- for a term
- مَّعْدُودٍ
- limited.
- يَوْمَ
- (The) Day
- يَأْتِ
- (it) comes
- لَا
- not
- تَكَلَّمُ
- will speak
- نَفْسٌ
- a soul
- إِلَّا
- except
- بِإِذْنِهِۦ
- by His leave.
- فَمِنْهُمْ
- Then among them
- شَقِىٌّ
- (will be the) wretched,
- وَسَعِيدٌ
- and (the) glad.
- فَأَمَّا
- As for
- ٱلَّذِينَ
- those who
- شَقُوا۟
- were wretched
- فَفِى
- then (they will be) in
- ٱلنَّارِ
- the Fire.
- لَهُمْ
- For them
- فِيهَا
- therein
- زَفِيرٌ
- (is) sighing,
- وَشَهِيقٌ
- and wailing.
- خَٰلِدِينَ
- (Will be) abiding
- فِيهَا
- therein
- مَا
- as long as remain *[meaning includes next or prev. word]
- دَامَتِ
- as long as remain *[meaning includes next or prev. word]
- ٱلسَّمَٰوَٰتُ
- the heavens
- وَٱلْأَرْضُ
- and the earth,
- إِلَّا
- except
- مَا
- what your Lord wills. *[meaning includes next or prev. word]
- شَآءَ
- what your Lord wills. *[meaning includes next or prev. word]
- رَبُّكَ
- what your Lord wills. *[meaning includes next or prev. word]
- إِنَّ
- Indeed,
- رَبَّكَ
- your Lord
- فَعَّالٌ
- (is) All-Accomplisher
- لِّمَا
- of what
- يُرِيدُ
- He intends.
- وَأَمَّا
- And as for
- ٱلَّذِينَ
- those who
- سُعِدُوا۟
- were glad
- فَفِى
- then (they will be) in
- ٱلْجَنَّةِ
- Paradise,
- خَٰلِدِينَ
- (will be) abiding
- فِيهَا
- therein
- مَا
- as long as remains *[meaning includes next or prev. word]
- دَامَتِ
- as long as remains *[meaning includes next or prev. word]
- ٱلسَّمَٰوَٰتُ
- the heavens
- وَٱلْأَرْضُ
- and the earth,
- إِلَّا
- except
- مَا
- what your Lord wills – *[meaning includes next or prev. word]
- شَآءَ
- what your Lord wills – *[meaning includes next or prev. word]
- رَبُّكَ
- what your Lord wills – *[meaning includes next or prev. word]
- عَطَآءً
- a bestowal
- غَيْرَ
- not
- مَجْذُوذٍ
- interrupted.
- فَلَا
- So (do) not
- تَكُ
- be
- فِى
- in
- مِرْيَةٍ
- doubt
- مِّمَّا
- as to what
- يَعْبُدُ
- worship
- هَٰٓؤُلَآءِ
- these (polytheists).
- مَا
- Not
- يَعْبُدُونَ
- they worship
- إِلَّا
- except
- كَمَا
- as what
- يَعْبُدُ
- worshipped
- ءَابَآؤُهُم
- their forefathers
- مِّن
- before. *[meaning includes next or prev. word]
- قَبْلُ
- before. *[meaning includes next or prev. word]
- وَإِنَّا
- And indeed, We
- لَمُوَفُّوهُمْ
- will surely pay them in full
- نَصِيبَهُمْ
- their share
- غَيْرَ
- without
- مَنقُوصٍ
- being diminished.
- وَلَقَدْ
- And verily
- ءَاتَيْنَا
- We gave
- مُوسَى
- Musa
- ٱلْكِتَٰبَ
- the Book,
- فَٱخْتُلِفَ
- but differences arose
- فِيهِ
- therein.
- وَلَوْلَا
- And if not
- كَلِمَةٌ
- (for) a Word
- سَبَقَتْ
- (that) preceded
- مِن
- from
- رَّبِّكَ
- your Lord,
- لَقُضِىَ
- surely would have been judged
- بَيْنَهُمْ
- between them.
- وَإِنَّهُمْ
- And indeed, they
- لَفِى
- surely (are) in
- شَكٍّ
- doubt
- مِّنْهُ
- concerning it
- مُرِيبٍ
- suspicious.
- وَإِنَّ
- And indeed,
- كُلًّا
- to each [when] *[meaning includes next or prev. word]
- لَّمَّا
- to each [when] *[meaning includes next or prev. word]
- لَيُوَفِّيَنَّهُمْ
- surely will pay them in full
- رَبُّكَ
- your Lord
- أَعْمَٰلَهُمْ
- their deeds.
- إِنَّهُۥ
- Indeed, He
- بِمَا
- of what
- يَعْمَلُونَ
- they do
- خَبِيرٌ
- (is) All-Aware.
- فَٱسْتَقِمْ
- So stand firm
- كَمَآ
- as
- أُمِرْتَ
- you are commanded
- وَمَن
- and (those) who
- تَابَ
- turn (in repentance)
- مَعَكَ
- with you,
- وَلَا
- and (do) not
- تَطْغَوْا۟
- transgress.
- إِنَّهُۥ
- Indeed, He
- بِمَا
- of what
- تَعْمَلُونَ
- you do
- بَصِيرٌ
- (is) All-Seer.
- وَلَا
- And (do) not
- تَرْكَنُوٓا۟
- incline
- إِلَى
- to
- ٱلَّذِينَ
- those who
- ظَلَمُوا۟
- do wrong
- فَتَمَسَّكُمُ
- lest touches you
- ٱلنَّارُ
- the Fire,
- وَمَا
- and not
- لَكُم
- (is) for you
- مِّن
- besides Allah *[meaning includes next or prev. word]
- دُونِ
- besides Allah *[meaning includes next or prev. word]
- ٱللَّهِ
- besides Allah *[meaning includes next or prev. word]
- مِنْ
- any
- أَوْلِيَآءَ
- protectors;
- ثُمَّ
- then
- لَا
- not
- تُنصَرُونَ
- you will be helped.
- وَأَقِمِ
- And establish
- ٱلصَّلَوٰةَ
- the prayer
- طَرَفَىِ
- (at the) two ends
- ٱلنَّهَارِ
- (of) the day
- وَزُلَفًا
- and (at) the approach
- مِّنَ
- of
- ٱلَّيْلِ
- the night.
- إِنَّ
- Indeed,
- ٱلْحَسَنَٰتِ
- the good deeds
- يُذْهِبْنَ
- remove
- ٱلسَّيِّـَٔاتِ
- the evil deeds.
- ذَٰلِكَ
- That
- ذِكْرَىٰ
- (is) a reminder
- لِلذَّٰكِرِينَ
- for those who remember.
- وَٱصْبِرْ
- And be patient,
- فَإِنَّ
- for indeed,
- ٱللَّهَ
- Allah
- لَا
- (does) not
- يُضِيعُ
- let go waste
- أَجْرَ
- (the) reward
- ٱلْمُحْسِنِينَ
- (of) the good-doers.
- فَلَوْلَا
- So why not
- كَانَ
- had been
- مِنَ
- of
- ٱلْقُرُونِ
- the generations
- مِن
- before you *[meaning includes next or prev. word]
- قَبْلِكُمْ
- before you *[meaning includes next or prev. word]
- أُو۟لُوا۟
- those possessing a remnant, *[meaning includes next or prev. word]
- بَقِيَّةٍ
- those possessing a remnant, *[meaning includes next or prev. word]
- يَنْهَوْنَ
- forbidding
- عَنِ
- from
- ٱلْفَسَادِ
- the corruption
- فِى
- in
- ٱلْأَرْضِ
- the earth
- إِلَّا
- except
- قَلِيلًا
- a few
- مِّمَّنْ
- of those
- أَنجَيْنَا
- We saved
- مِنْهُمْ
- among them?
- وَٱتَّبَعَ
- But followed
- ٱلَّذِينَ
- those who
- ظَلَمُوا۟
- did wrong
- مَآ
- what
- أُتْرِفُوا۟
- luxury they were given
- فِيهِ
- therein,
- وَكَانُوا۟
- and they were
- مُجْرِمِينَ
- criminals.
- وَمَا
- And not
- كَانَ
- would
- رَبُّكَ
- your Lord,
- لِيُهْلِكَ
- destroy
- ٱلْقُرَىٰ
- the cities
- بِظُلْمٍ
- unjustly
- وَأَهْلُهَا
- while its people
- مُصْلِحُونَ
- (were) reformers.
- وَلَوْ
- And if
- شَآءَ
- your Lord (had) willed *[meaning includes next or prev. word]
- رَبُّكَ
- your Lord (had) willed *[meaning includes next or prev. word]
- لَجَعَلَ
- surely He (could) have made
- ٱلنَّاسَ
- the mankind
- أُمَّةً
- one community, *[meaning includes next or prev. word]
- وَٰحِدَةً
- one community, *[meaning includes next or prev. word]
- وَلَا
- but not
- يَزَالُونَ
- they will cease
- مُخْتَلِفِينَ
- to differ.
- إِلَّا
- Except
- مَن
- (on) whom
- رَّحِمَ
- your Lord has bestowed Mercy, *[meaning includes next or prev. word]
- رَبُّكَ
- your Lord has bestowed Mercy, *[meaning includes next or prev. word]
- وَلِذَٰلِكَ
- and for that
- خَلَقَهُمْ
- He created them.
- وَتَمَّتْ
- And will be fulfilled
- كَلِمَةُ
- (the) Word of your Lord, *[meaning includes next or prev. word]
- رَبِّكَ
- (the) Word of your Lord, *[meaning includes next or prev. word]
- لَأَمْلَأَنَّ
- “Surely I will fill
- جَهَنَّمَ
- Hell
- مِنَ
- with
- ٱلْجِنَّةِ
- the Jinn
- وَٱلنَّاسِ
- and the men
- أَجْمَعِينَ
- all together.”
- وَكُلًّا
- And each,
- نَّقُصُّ
- We relate
- عَلَيْكَ
- to you
- مِنْ
- of
- أَنۢبَآءِ
- (the) news
- ٱلرُّسُلِ
- (of) the Messengers
- مَا
- (for) that
- نُثَبِّتُ
- We may make firm
- بِهِۦ
- with it
- فُؤَادَكَ
- your heart.
- وَجَآءَكَ
- And has come to you
- فِى
- in
- هَٰذِهِ
- this
- ٱلْحَقُّ
- the truth
- وَمَوْعِظَةٌ
- and an admonition
- وَذِكْرَىٰ
- and a reminder
- لِلْمُؤْمِنِينَ
- for the believers.
- وَقُل
- And say
- لِّلَّذِينَ
- to those who
- لَا
- (do) not
- يُؤْمِنُونَ
- believe,
- ٱعْمَلُوا۟
- “Work
- عَلَىٰ
- (according) to
- مَكَانَتِكُمْ
- your position;
- إِنَّا
- indeed, we
- عَٰمِلُونَ
- (are also) working.
- وَٱنتَظِرُوٓا۟
- And wait;
- إِنَّا
- indeed, we
- مُنتَظِرُونَ
- (are) ones who wait.”
- وَلِلَّهِ
- And for Allah
- غَيْبُ
- (is the) unseen
- ٱلسَّمَٰوَٰتِ
- (of) the heavens
- وَٱلْأَرْضِ
- and the earth,
- وَإِلَيْهِ
- and to Him
- يُرْجَعُ
- will be returned
- ٱلْأَمْرُ
- the matter,
- كُلُّهُۥ
- all (of) it,
- فَٱعْبُدْهُ
- so worship Him,
- وَتَوَكَّلْ
- and put your trust
- عَلَيْهِ
- upon Him.
- وَمَا
- And your Lord is not *[meaning includes next or prev. word]
- رَبُّكَ
- And your Lord is not *[meaning includes next or prev. word]
- بِغَٰفِلٍ
- unaware
- عَمَّا
- of what
- تَعْمَلُونَ
- you do.
Extensive description of the Surah
Makkah Period This sūrah was revealed in Makkah, and it consists of 123 verses. It takes its name from the story of the Prophet Hūd, upon him be peace, and it has special importance here due to the topics dealt with. Like Sūrah Yūnus, this sūrah deals with the essentials of faith, including in particular the Divine origin of the Qur’ān, and it mentions the stories of the Messengers (narrated also in Sūrat al-A‘rāf ), giving details that pertain to the main themes and the conditions that prevailed at the time it was revealed. As the sūrah begins with the Divine Names the All-Wise and the All-Aware, the stories in it can also be approached from this perspective. 1. Alif. Lām. Rā. A Book whose Revelations in verses have been made firm (absolutely free of doubt, alteration, or annulment) and full of wisdom, and arranged in sequence and distinctly detailed. It is from One All-Wise, All-Aware. 2. So that you worship none but God. (Say, O Messenger:) “Surely I am a warner for you (O people, against the evil consequences of all kinds of misguidance) and a bearer of glad tidings (of prosperity in return for faith and righteousness).” 3. And that you ask your Lord for forgiveness (for the sins you have so far committed), then turn to Him repentant and sincerely, so that He may enable for you a good life for a term appointed, and bestow His grace and bounty more abundantly on whoever is more advanced in virtue and devotion. But if you turn away, then, surely I fear for you the punishment of a mighty Day. 4. To God is your final return. He has full power over everything. 5. Beware! surely they (who associate partners with God) lean over their breasts (as if in respect for you, but in reality they are) seeking to hide (from God the unbelief and hostility) in their hearts. Beware! at the very time that they cover themselves with their garments (or hide themselves in their houses behind shut doors and curtained windows) God knows well all that they keep concealed as well as all that they disclose. Surely God has full knowledge of what lies hidden in the bosoms. 6. No living creature is there moving on the earth but its provision depends on God,1 and He knows its every lodging and disposition (every stage of its life), 419 and the duration of its stay, and the moment of its transition therefrom. All is in a Manifest Book. 1. God has (pre-)ordained the provision each living being will consume during the life which He has appointed for it, and He has bound Himself to supply it. The plants have no power to move from one place to another; in other words, they are wholly submitted to God, their provision being ready beneath their feet. Animals labor to find their provision which has been (pre-)assigned for them, and when they are too young to do this, they are fed by their mothers. As for newborn human beings, their provision is likewise sent to them through the breasts of their mothers by the Hand of Mercy. From the time when they begin to feel strong enough to find their own provision, they labor to procure it. No living being can obtain more than what was assigned for him or her by the All-Providing, nor does anyone die without having consumed it all. It is a fact that one who works gains, while another who is lazy suffers deprivation. But this is not contrary to God’s (pre-)assignment of every being’s provision. For Destiny takes the cause and effect into consideration together. That is, God destines that a particular effect will come into being as a result of a particular cause. In any case, God has bound Himself to provide the essential, vital provision for every being. It is also important to point out that although the explanations for Destiny and human free will are enough to convince human reason, the matter of Destiny and provision are not purely rational or scientific. This matter has a deep dimension of mystery relating to the Divine Being which cannot be perceived by reason. One can catch some glimpses of it only after having a certain degree of knowledge of God (ma‘rifah) and spiritual experiences. Destiny and human free will mark the farthest point of perfect belief and submission, and relate to the inner experiences and spiritual states of the believers. Humanity has not been given the equipment with which to perceive every matter concerning the Divine Essence. If this had been the case, then the line between Divinity and humanity, or between the Creator and the created, would not have existed. So such matters as Destiny and provision have dimensions that pertain solely to God as two of His mysteries, and human beings can have knowledge about them only to the extent that is needed to convince their reason. 7. He it is Who has created the heavens and the earth in six days – His Supreme Throne was upon the water2 – that He might make trial of you to manifest which of you is best in conduct. Yet, if you say (to people), “(Your proper abode is the Hereafter, where you will be either in bliss or suffering according to your conduct in the world. That is why) you are bound to be raised after death,” those who persist in unbelief will say: “This is clearly nothing but an enchanting delusion.” 2. For the creation of the heavens and the earth and the nature of the Supreme Throne, see sūrah 2: 28, note 28; sūrah 7: 54, note 13. The statement, His Supreme Throne was upon the water, is either a continuation of He has created the heavens and the earth in six days; or adds an additional meaning to it; or it has both functions, which seems to be more befitting of the Qur’ān’s matchless eloquence. 420 In the first case, the meaning is: He has created the heavens and the earth in six days, and His Supreme Throne was upon the water. When considered together with, We have made every living thing from water (21: 30), this verse is indicating the stage where the heavens and the earth were created and the earth was made ready for life, denoting that it is water which lies at the essence of every thing and being. As is known, the main element in all things, including solid objects, is water. In a prayer recited by God’s Messenger, upon him be peace and blessings, it is said: “All-Glorified is He Who has laid soil upon a fluid solidified.” This means that rocks and mountains were formed as a result of this solidification, and their crumbling into parts over time has formed the stratum of soil. In the second case, the meaning is: He it is Who has created the heavens and the earth in six days while His Supreme Throne was upon the water. This denotes that there was water before the creation of the heavens and the earth. Considering that the Qur’ān sometimes uses the word mā (water) to mean fluid and liquid, the water here may mean a fluid substance which was the origin of both the heavens and the earth. According to some physicists, this substance is ether. The Prophetic Tradition, “God’s Will and Favoring was upon amā both below and above of which there was no air,” (at-Tirmidhī, “Tafsîr Hūd,” HN: 3108) clarifies this point. It is possible that amā may be ether (Tereddütler 1: 219). 8. Seeing that We postpone the punishment (with which We threaten them) until an appointed term, they are sure to say (in mockery): “What detains it that it does not come?” Beware! on the Day when it befalls them, it will not be averted from them, and that which they have been mocking at will overwhelm them. 9. If We let human taste some mercy from Us, and then take it away from him, he becomes hopeless, and thankless (forgetting all Our favors to him). 10. And if We let him taste ease and plenty after some hardship has visited him, he says: “Gone is all affliction from me!” Surely he is prone to vain exultation and self-glorifying. 11. Except those who are persevering and patient (neither despairing in affliction, nor exultant and self-glorifying in success), and do good, righteous deeds; it is they for whom is forgiveness and a great reward.3 3. God wills good for humankind, but humankind incurs evil. For an explanation, see Appendix 7. 12. Now it may be that you (O Messenger) are drawn to abandon some part of what is revealed to you (such as the verses concerning your Messengership), and your breast is constricted thereby, on account of their saying: “Why has a treasure not been sent down upon him, or an angel accompanying him (visible to us)?” But you are only a warner. It is God Who has everything in His care and under His control. 421 13. Or they say (about the Messenger): “He fabricates it (the Qur’ān)”? Say (to them): “Then produce ten invented sūrahs like it (in eloquence, meaningfulness and truth), and call to your aid whomever you can, apart from God, if you are truthful (in your claim, not deluded or just making up excuses to justify your unbelief ).4 4. At a time in history when eloquence was most highly prized, the Qur’ān of miraculous exposition was revealed. Just as God Almighty had endowed Moses and Jesus, upon them be peace, with the miracles which were most suitable to their times, He used eloquence as the most notable aspect of the Qur’ān, the chief miracle of Prophet Muhammad, upon him be peace and blessings. At the time that the Qur’ān was revealed, it first challenged the literary figures of the Arabian Peninsula, and then all people throughout the ages, at every level of knowledge and understanding, until Judgment Day. For more detail about the challenges issued and some aspects of its miraculousness, see Appendix 6. 14. “If they (whom you call to your aid) cannot answer your call, then know that it (the Qur’an) is sent down as based on God’s Knowledge, and that there is no deity save Him. Will you, then, submit to God as Muslims?” 15. Whoever desires the present, worldly life and its outward shows, We recompense them for all that they do therein, and they are not deprived of their just due therein. 16. It is they for whom there is nothing in the Hereafter but the Fire. All that they produced in it (this world) has come to nothing and all that they were doing is fruitless, vain. 17. So, (how can you compare others with) one who stands on a clear evidence from his Lord (the Qur’ān), and is supported by a witness guided by Him,5 and there was (revealed) before it the Book of Moses (confirming it) as a guide and mercy? Those (who make and understand the comparison) believe in it (the Qur’ān); while whoever from the diverse parties (belonging to different nations and faiths, knowingly) disbelieves6 in it – the Fire will be their promised place. And so you should not have the least doubt of it (being revealed by God). Surely, it is the truth from your Lord, though most of the people do not believe. 5. Although there have been different views concerning the evidence and the witness, what is meant by “evidence” may be said to be the Qur’ān, and what is meant by “witness” may be said to be a person or persons who are learned in the Divine Books. Verse 3: 18, which states that God, the angels, and those possessed of knowledge bear witness that there is no deity but He, and verse 46: 10, which states that a witness – ‘Abdullāh ibn Salām – from among the Children of Israel bears witness to Muhammad’s Prophethood and the Divine origin of the Qur’ān, corroborate this meaning. This meaning is also corroborated by the verse to come. It mentions the witnesses who 422 testify against the unbelievers on Judgment Day. Verse 4: 41 also mentions such witnesses: How, then, will it be (with people on the Day of Judgment) when We bring forward a witness from every community (to testify against them and that God’s Religion was communicated to them), and bring you (O Messenger) as a witness against all those (whom your Message may have reached)? Although the witnesses mentioned here may be the individual Messengers sent to their respective peoples, it also confirms the general meaning that any witness mentioned in the Qur’ān with such import is a learned one, whether he is a Prophet or not. 6. The word translated as “disbelieving” is kufr, which means to cover. So, kufr in Islamic terminology means covering the truth knowingly: that is, covering the truth while under the influence of different factors, such as carnal desires, personal interests, prejudices, incorrect view-points, incorrect judgments, arrogance, ill intentions, and wrongdoing. Secondly, in order to judge someone as a kāfir (unbeliever), the truths of faith should have been conveyed to this person to the extent that, left to their (carnal) soul and conscience, he or she could make a free choice between belief and unbelief; or, this person should be in such a position that he or she could make the necessary investigations, thereby becoming aware of belief and unbelief. The Islamic term for this action of conveying the truths of faith is tablīgh, meaning conveying a message fully and as clearly as possible. Those whom the Qur’ān condemns as unbelievers and the eternal inhabitants of the Fire are the people to whom the truths of faith have been thoroughly conveyed, to the extent that they have been convinced, yet they still prefer unbelief freely, being under the kinds of influences mentioned above. 18. Who is greater in doing wrong than he who fabricates falsehood in attribution to God? Such will be brought before their Lord, and the witnesses will say, “Those are they who lied in attribution to God. Surely, it is the due of the wrongdoers that God has excluded them from His mercy.” 19. The ones who bar people from God’s way and seek to make it crooked (wishing they could distort it);7 and they, they are those who persistently disbelieve in the Hereafter. 7. God’s way is a straight path that has been established by Him. What human beings must do is to know this path well in all its aspects and principles, and to infer new rules in the secondary matters of law, which are subject to change in parallel with the change of time and place, according to the main, unchangeable principles of this path. But those who do not believe in it and the hypocrites have always wished that this path were crooked, in accordance with their desires, and in order to serve their interests. So, to attempt to make changes in this path (Islam) or to make it appear different from how it really is, so that its enemies may approve of it – such attempts, however intensive or extensive, have always been in vain –amounts only to a betrayal of the path. 20. Those can never frustrate on earth (whatever God wills for it), nor can they find any guardians, apart from God, able to protect them against God. For them the punishment will be doubled (in the Hereafter). (Having wasted the faculties of hearing and seeing that God granted them), they have no longer been able to 423 listen to (the revealed truths), nor have they any longer had sight to see. 21. Such are they who have ruined their selves, and all that they fabricated (by way of false deities to worship besides God) have failed them. 22. Without doubt, in the Hereafter they will be the greatest losers. 23. As for those who believe and do good, righteous deeds, and have humbled themselves before their Lord, they are the companions of Paradise; they will abide therein. 24. These two classes of people are like the blind and deaf, and the seeing and hearing. Can they be likened to each other? Will you not, then, reflect and be mindful? 25. And assuredly We sent Noah to his people as Messenger (with the same message that he preached): “Surely, I am for you a plain warner (advising you for your good): 26. “That you worship none but God. Indeed I fear for you the punishment of a painful Day!” 27. The leading ones who disbelieved from among his people said: “We do not see you but as a mortal like ourselves, and we do not see that any follow you save those who are but the lowliest of us, without an opinion worthy of consideration; and we do not see you (and your followers) having any superiority over us;8 rather, we take the view that you are liars.” 8. Throughout history, it has been typical of all disbelieving opponents of the Divine Religion that they have always seen the believers as being devoid of knowledge and thought, while they have acclaimed themselves as being intelligent and knowledgeable. This is partly because of their arrogance and self-pride, which, is in fact, a reflection of an inferiority complex from which they have never been able to escape, and partly because the viewpoint of the unbelievers, based on material goods, personal interests, and this fleeting world, has always been different from that of the believers, which is established by God and based on belief in and worship of One God, and belief in the Unseen and the other pillars of faith, and universal moral values. The status of such unbelievers, as derives from their posts, positions, and wealth, as well as their worldly interests, have blinded them to the Divine truths, and they have always acted vainly and from the arrogance that arises from their riches and positions. For such people, superiority lies in wealth, higher position, race, color, or physical constitution. However, in the end, it has always been clear that it is the believers who hold the true viewpoint, who think correctly, and who are truly superior to the others; for them, superiority lies in consciousness of God, true knowledge, and moral values. In order to make a brief comparison between the civilizations set up by the believers and unbelievers, the following points need to be focused on: 424 The civilization of unbelievers is mostly founded upon five negative principles: it is based upon power, and power is inclined toward oppression; it seeks to realize individual selfinterest, even though this causes people to rush about madly trying to earn possessions; it considers life as a struggle, which causes internal and external conflict; it unifies through national and/or racial separatism, and feeds this selfish solidarity by swallowing the resources and territories of “others,” both of which engender terrible conflict; and it strives to satisfy novel caprices or aroused desires (whether the satisfaction is real or not), and so brutalizes people’s tastes and aspirations. Islamic civilization rests upon right (not power), which requires justice and balance; it encourages virtue, which spurs mutual affection and love; it considers life as consisting of mutual help, which leads to unity and solidarity; it unifies people through a common religion in a common state, leading them to internal peace, and brotherhood and sisterhood; and it creates a willing self-defense against external enemies, guiding people to the truth. It elevates people, through knowledge and moral perfection, to higher ranks of humanity. If we compare a believer with an unbeliever, the following additional points come to our attention: Haughty, refractory unbelievers, such as those (we see) opposing the Messengers, are usually Pharaoh-like tyrants, yet they abuse themselves by bowing in worship before the meanest things if they perceive it to be in their interest to do so. They are stubborn, misleading, and unyielding, but so wretched that they accept endless degradation for the attainment of one pleasure; they are unbending, but so mean as to kiss the feet of evil people for a base advantage. They are conceited and domineering, but, unable to find any point of support in their hearts, are utterly impotent and vainglorious tyrants. Such people are nothing less than self-centered egoists who strive to gratify their material and carnal desires, pursuers of personal interests and certain national interests. On the other hand, the sincere believers are worshipping servants of God, but they do not degrade themselves by bowing in worship before even the greatest of the created. They are dignified servants who do not worship in order to obtain a benefit, even Paradise. They are modest, mild, and gentle, but only lower themselves voluntarily before their Creator, never exceeding what He has permitted. They are aware of their innate weaknesses and needs as created beings, but are independent because the Munificent Owner provides them with wealth. Relying on their Master’s infinite Power, they are powerful. They act and strive purely for the sake and pleasure of God, and so as to be graced with virtue (The Words, “The 12th Word,” 147). 28. Noah said: “O my people! What do you think – if I stand on a clear evidence from my Lord, and He has granted me a mercy9 from His Presence to which you have remained blind – can we force you to accept it when you are averse to it? 9. Evidence here means the things which confirm the Divine Messengership, such as the Divine Book, miracles, and the Messengers’ laudable morals, and the special mercy granted to them. The special mercy granted to them constitutes Messengership, with all its attributes, such as absolute certainty in belief, truthfulness, trustworthiness, intelligence, knowl- 425 edge, receiving Revelation, and being free from all kinds of intellectual and bodily defects. 29. “O my people! I ask of you no wealth for it (for conveying the Message to you); my wage is due only from God. I will not drive away those who believe; they are destined to meet their Lord (Who will treat them as they should be treated) – whereas I see you as a people acting in ignorance. 30. “O my people! Who could help me against God were I to drive them away? Will you not then reflect and be mindful? 31. “And I do not say to you that with me are the treasures of God, nor do I know the Unseen (what is stored in the future), nor do I say that I am an angel, nor do I say of those, whom your eyes hold in contempt, that God will not grant them some good. God knows best whatever is in their bosoms (what kind of people they are in their inner worlds). (If I drove them away or spoke ill of them), then I would indeed be among the wrongdoers.” 32. They said: “O Noah! You have argued with us, and have prolonged your arguments; so stop arguing with us and, if you are telling the truth, bring upon us what you have been threatening us with!” 33. Noah said: “Only God can bring it upon you, if He wills; and you can never be frustrators (of His will). 34. “My counsel – much as I would counsel you – will not benefit you, if God has willed that you be and remain misguided. He is your Lord (Who created you, and nurtures, sustains and protects you), and you are on the way to return to Him.” 35. Do they (the idolaters) say (of you, O Messenger): “He has fabricated it (invented all those stories and the Qur’an containing them)?” Say: “If indeed I fabricate it, then upon me falls my sin, but (as you are slandering me to excuse your own willful persistence in unbelief, know that) I am free of the sins you have been committing.” 36. And it was revealed to Noah (by Us): “Never will any of your people believe except those who have already believed. Then, do not be distressed because of what they have been doing. 37. “Build the Ark (which We have described to you) under Our eyes and in accordance with Our instructions to be revealed (to you), and do not plead with Me for those who have persisted in wrongdoing. They are bound to be drowned.” 426 38. And so Noah set to building the Ark. And every time the leading ones among his people passed by him, they mocked at him. He said: “Now you are mocking us, but (a day will come when) we mock you just as you mock us. 39. “And so shall you know upon whom will come a punishment which will disgrace him, and upon whom will alight a lasting punishment (in the Hereafter).” 40. (And so it went on) until the time when Our command came, and the boiler started boiling over.10 We said (to Noah): “Embark in it a pair of each kind (of living creature), and your family, except those against whom Our sentence has already been passed, and those who believe.” And those who believed with him were few. 10. Different comments have been made on fāra’t-tannūr, which literally means “the oven spurted out (of water).” Some commentators such as, Ibn Jarīr at-Tabarī and Ibn al-Kathīr, are of the opinion that since tannūr also means the surface of the earth, the expression literally means that water gushed over the face of the earth. According to Ibn Kathīr, the gushing waters turned the earth into springs. Elmalili Hamdi Yazır, a great Turkish interpreter of the twentieth century, deals with all such views from a linguistic viewpoint and concludes that fāra’t-tannūr marks the start of the Flood and, therefore, means that the oven or kiln of the Ark was heated to run the Ark. This expression alludes to the notion that Noah’s Ark was powered by steam. It is this point which leads some modern commentators to think that fāra’t-tannūr cannot mean that the oven (functioning as a boiler) boiled over. They assert that it is impossible that a steampowered ship was built at the time of Noah, upon him be peace. Modern historians and scientists tend to see the Flood as a legend, although this is contrary to the modern concept of science. Science requires that it should be investigated. In addition, an ark, which could accommodate one or two pairs from all animals, or at least from all domesticated animals, as well as Noah’s family and the believers, however few they were, and which was able to sail among mountain-like waves, as will be mentioned in the verse 42 below, could not be a mere sailboat or a simple vessel. According to some who base their theory on the fulk, the original word for Ark, also means fleet; therefore, Noah’s Ark may have been, in actual fact, a fleet. It was built under God’s “Eyes” and in accordance with His revealed instructions. Although it was Noah’s miracle, it also shows to what extent science and technology, especially engineering, had advanced during the time of this Prophet, upon him be peace. 41. Noah said, “Board it!” (and all the people and the pairs of creatures God willed should be saved were settled in the Ark). “In God’s Name be its course and its mooring. Surely my Lord is All-Forgiving, All-Compassionate.” 42. So the Ark floated with them amid waves like mountains, and Noah cried out to a son of his who was standing apart: “Embark with us, my son, and do not be with the unbelievers!” 427 43. He said: “I will betake myself to a mountain that will protect me from the waters!”11 He (Noah) said: “Today there is no protection from God’s judgment except for him on whom He has mercy.” And the waves came between them, and he (the son) was among the drowned. 11. This response is typical of a materialist or naturalist who does not believe in God and His supreme dominion over the entire universe, and displays the characteristic of Noah’s people with regards to the kind of unbelievers they were. 44. And it was said: “O earth, swallow up your waters! And, O sky, cease (your rain)!”12 And the waters were made to subside, and (by God’s will) the affair was accomplished. Then the Ark came to rest on al-Jūdī, and it was said: “Away with the wrongdoing people!” 12. A word should be considered from the perspectives, “Who said it? To whom it was said?” and “Why was it said?” The one who can order the earth, “O earth, swallow up your waters!”, and the sky, “O sky, cease (your rain)!” can only be one who has absolute dominion over both the sky and the earth. This one can only be God. Such orders given by any other than God would be absurd. Both the sky and the earth are under God’s dominion, and since they obey Him alone and work under His absolute rule, they continue to exist in order and balance. Even if they sometimes are set to move because of the sins and wrongs of some people, the extent of the sins and wrongs committed has not yet reached the point of their destruction. When wrong, unbelief, and rebellion come to the point where they completely destroy the order and balance on earth, then it will be Doomsday. The verse emphasizes that it was the sky which sent the rain and the earth which caused the waters to gush. Such a style is meaningful from two perspectives: one is that the entire universe obeys God as if it were a conscious being. The other is that the sky and the earth or, rather, the angels that represent these things before God and who are in charge of them, and other spirit beings that inhabit the heavens, became angry at the unbelief and rebellion of human beings. Verse 44: 29 states that neither the heaven nor the earth shed tears over the drowning of the Pharaoh and his army. It may also be that the sky and the earth, together with whatever there is in them, are affected in some way by the thoughts, beliefs, attitudes, and actions of conscious beings living on the earth. 45. Noah called out to his Lord, saying: “O my Lord, my son was of my family (as a believer), and Your promise is surely true (for my believing family members), and You are the Most Just of judges.” 46. (God) said: “O Noah! He (being an unbeliever) is not of your family. He is one of unrighteous conduct (which embodied his unbelief ). So do not ask of Me what you have no knowledge of. I admonish you so that you do not behave as one among the ignorant.”13 13. The Prophet Noah, upon him be God’s peace, is one of the five greatest Messengers mentioned in the Qur’ān (42: 13). He prayed to God to forgive him, his parents, and those who believed among his family, and all believers, men and women (71: 28). Just before the 428 Flood started, as mentioned above (verse: 40), God ordered him to take into the Ark those who believed from among his family and other believers. He saw one of his sons standing aloof and he invited him to embark. He thought his son was a believer because he had not seen any signs of unbelief in him. We understand from his prayer that he was aware that there were some among his family who were not believers. For this reason, he essentially was praying not for all of his family but for only those who believed among them. It can easily be concluded from his prayer and his statement that, “My son was of my family,” that he thought of his son as a believer. His son was obviously a believer in appearance, but not in truth. He did not display any sign of the unbelief which he had concealed in his heart; that is, he was a hypocrite. This is also evident from the Almighty’s answer, “what you have no knowledge of.” In the original of Noah’s statement, which has been translated as “O my Lord, my son was of my family (as a believer), and Your promise is surely true (for my believing family members), and You are the Most Just of judges,” the parenthetical phrases (as a believer) and (for my believing family members) are not there, but they are implied. So his purpose for calling out in this way was to discover the Divine purpose for, or wisdom in, the drowning of a person whom he thought to be a believer. God Almighty informed him of the fact that his son was not a believer, and forewarned him against making any requests on behalf of a disbelieving one. Though a miracle of eloquence, the reason why such a detail in the story of Noah should be included in the Qur’ān must be sought in its purpose for narrating the exemplary phases of the Messengers’ missions. When this sūrah was revealed, many families in Makkah were divided into believers and unbelievers. However important a blood relationship is with respect to certain mutual rights and matters of law, such as guardianship and inheritance, the relationship that emanates from faith is more important. Although it has no part in legal matters, such as inheritance, it forms the basic foundation upon which the relationship among believers is based. The blood relationship should provide a support for it. In addition, a difference in faith invalidates the legal rights or responsibilities, such as guardianship and inheritance. A disbelieving child cannot inherit from believing parents. And any disbelieving member of a family cannot be preferred over a believing one, even though the latter does not belong to that family (58: 22). 47. (Noah) said: “O my Lord! I seek refuge in You, lest I should ask of You what I have no knowledge of. And unless You forgive me and have mercy on me, I will indeed be among the losers.” 48. He was told: “O Noah! Get you down in peace and safety from Us, and with blessings upon you and upon the communities (of believers) who are with you (and those to descend from you and them). (There will also be other) communities (of unbelievers) – We will provide for them to enjoy themselves for a term, and then there will visit them from Us a painful punishment.”14 14. It is controversial whether the Flood stretched throughout the earth or it was localized. As far as we can understand from this verse, the Flood took place in the inhabited part of the world and encompassed all the existing people. It has been pointed out before (sūrah 7, note 15) that the Flood took place in Iraq and 429 neighboring regions. However, there are some differences of opinion about the mountain upon which the Ark came to rest. According to the Bible, it was Mt. Ararat. The Qur’ān names it as al-Jūdī. Al-Jūdī means the heights, and this does not contradict the statement that it was Mt. Ararat. On the other hand, there is a mountain located south of Lake Van in Turkey that rises to a height of 7,700 feet which is known as Mount Judi. The local tribesmen there maintain that the Ark drifted to a high point on the Judi mountain chain, and that the remains of it are still located at the top. Mt. Judi overlooks the all-important Mesopotamian plain and is notable for the many archaeological ruins found in and around it. There are also many references to this mountain in ancient history. Sennacherib (700 bc), the Assyrian king, carved reliefs of himself in the rock on the side of the mountain. The Nestorians (a Christian sect) built several monasteries around the mountain, including one at the summit, known as “The Cloister of the Ark.” It was destroyed by lightning in 766 ad. In 1910, Gertrude Bell explored the area and found a stone structure still at the summit in the shape of a ship, which was known by the locals as, “Sefīne-i Nebī Nuh” (The Ship of Noah). Bell also reported that on September 14 every year, Christians, Jews, Muslims, Sabaeans and Yezidis gathered on the mountain to commemorate Noah’s sacrifice. As late as 1949, two Turkish journalists claimed to have seen the Ark on this mountain, a ship measuring 500 feet in length! There is also another mountain in Turkey called Judi, which is located 32 kilometers from Mount Ararat. In the January 16, 1994 issue, The Observer (London) published the news that a team of scientists had found Noah’s Ark on that mountain. Some investigators, both Muslims and Christians, are of the opinion that the Ararat mentioned in the Bible is the name of, not a mountain, but the region where Mount Ararat is located, and, therefore, the Ark having come to rest upon al-Jūdiyy, or on Ararat, is not contradictory (www.arksearch. com/najudi/htm; http://www.trustthebible.com/ark.htm). 49. Those are accounts of some exemplary events of the unseen (a time and realm beyond any created being’s perception) that We reveal to you, (O Messenger). Neither you nor your people knew them before this.15 Then (seeing that there is no substantial difference between the conditions in which the Messengers carried out their missions, and the reactions they encountered) be patient (with their reactions and their persistence in unbelief ). The (final, happy) outcome is in favor of the God-revering, pious. 15. From one perspective, the Qur’ān presents a lot of history of bygone nations and predictions about the near or distant future. Some of its predictions are explicit, while some others are implicit or alluded to. It is impossible to contradict its accounts of historical events; therefore, whatever it predicts either has come true or will come true when its time is due. What researchers should do is to carry out studies in the light of the Qur’ān. As pointed out in the verse, it was impossible for God’s Messenger, upon him be peace and blessings, to know the histories of the Prophets and their peoples. But, based on Divine Revelation and with utmost confidence in his mission, he conveyed both the histories of bygone nations and many predictions concerning future important events. This is a challenge to all ages and peoples, including historians and other researchers, and is one of the 430 undeniable proofs of His Prophethood. 50. And to (the people of ) ‘Ad We sent their brother Hud. He said: “O my people! Worship God alone: you have no deity other than Him. You are only fabricators of falsehood (in attributing partners to Him). 51. “O my people! I ask of you no wage for it (for conveying the Message to you); my wage is due from only Him Who originated me with a particular character. Will you not use your reason? 52. “O my people! Implore your Lord to forgive you (for the sins you have so far committed) and turn to Him repentant that He may cause the sky to pour down upon you abundant rain, and add strength to your strength. So, do not turn your backs (on this message that I convey to you), as disbelieving criminals!” 53. “O Hud!” they said: “You have brought us no clear sign (– a miracle to prove your Messengership). We are not going to forsake our deities on your mere saying so, the more so as we do not believe you. 54. “We say only that some of our deities have possessed you with evil.” Hud said: “Surely I call God to witness, and you too be witnesses, that I am free of what you associate (with God as partners with Him), 55. “Apart from Him (I only take Him as Deity and Lord). So, scheme against me all together, and then give me no respite! 56. “I have put my trust in God, my Lord and your Lord. No living creature is there but He holds it by its forelock and keeps it under His complete control. Surely, my Lord is on a straight path (He governs all that exists and carries out His decrees rightly and with absolute justice). 57. “If you turn your backs (on the Message I convey to you, know that) I have conveyed to you what I was sent with to you. My Lord will (if you continue in your rejection) cause another people to take your place, whereas you cannot harm Him in the least. Surely, my Lord keeps watch and record of all things.” 58. And when Our judgment came to pass (because the people of ‘Ad did continue in their rejection), We saved Hud and those who believed with him out of a mercy from Us (because of their faith, righteousness and patience): We saved them from a harsh punishment. 59. Such were the ‘Ad. They obstinately rejected the Revelations of their Lord (the signs and miracles proving His Oneness and all other essentials of faith) and they rebelled against His Messengers (by rejecting the Messenger – Hud – 431 sent to them), and followed every stubborn tyrant. 60. And a curse was made to pursue them in this world, and on the Day of Resurrection. Beware! The ‘Ad disbelieved in their Lord with ingratitude; so away with the ‘Ad, the people of Hud! 61. And to (the people of ) Thamud (We sent) their brother Salih (as Messenger to convey the same message): “O my people! Worship God alone: you have no deity other than Him. He has raised you from the earth and settled you in it, enabling your dignity and prosperity. So, ask forgiveness of Him (for the sins you have so far committed) and turn to Him repentant. Assuredly, my Lord is All-Near, All-Responsive (to the call of all beings that call upon Him).” 62. They said: “O Salih! Before this, you were a source of hope among us. Would you now seek to prevent us from worshipping what our forefathers used to worship? Indeed we are in real doubt concerning what you call us to.” 63. He said: “O my people! What do you think – if I stand on a clear evidence from my Lord, and He has granted me a mercy from Himself – who could help me against God were I to disobey Him? You would add to me nothing but ruin. 64. “O my people! This is the she-camel from God as a sign for you (of the kind you demand to see before you believe). So leave her alone to pasture on God’s earth, and touch her with no evil lest an imminent punishment should seize you.” 65. But (unable to bear to see her as an evidence of the truth of Salih’s message) they cruelly slaughtered her. Then he (Salih) said: “Enjoy the life in your habitations three days more, (then will be your ruin). This is a threat that will not be proved false.” 66. So when Our judgment came to pass, We saved Salih and those who believed with him out of mercy from Us (because of their faith, righteousness, and patience), from the ignominy of that day. Surely your Lord is the All-Powerful, the All-Glorious with irresistible might. 67. And the awful blast seized those who committed the greatest wrong (by associating partners with God), so that they lay prostrate lifeless in their very dwellings, 68. As though they had never lived there in prosperity. Beware! The Thamud disbelieved in their Lord (and were ungrateful for His favors), so away with the Thamud! 432 69. And Our (heavenly) envoys came (in human form) to Abraham with glad tidings. They said “Peace!”, and he (returning the greeting) said “Peace!” Without delay, he brought them a roasted calf. 70. But when he saw that their hands did not reach out to it, he was doubtful of them (deeming their conduct strange) and became apprehensive of them.16 They said: “Do not fear! We have been sent to the people of Lot.” 16. According to the existing traditions where the Prophet Abraham, upon him be peace, lived, if a guest held back from eating food that was offered, it meant that that person had an evil intention. That is why the Prophet Abraham, upon him be peace, became apprehensive of the guests. 71. Meanwhile his (old, infertile) wife, standing by, felt she was menstruating (and smiled);17 and We gave her the glad tidings of (the birth of ) Isaac and, after Isaac, of (his son) Jacob. 17. The verse used (DaHiQa) means both menstruating and smiling. So, Fethullah Gülen and at–tabātabāī, two renowned contemporary scholars, opine that since, despite her old age, she felt menstruating, she smiled in shyness. (Kur’an’dan İdrake, 1: 196) 72. She said: “Oh, woe is me! Shall I bear a child, now that I am an old woman, and this my husband is an old man? That would be a strange thing indeed!” 73. They (the envoys) said: “Are you surprised at God’s command? The mercy of God and His blessings be upon you, O people of the house! Surely He is All-Praiseworthy (as the Lord Who meets all needs of His servants), All-Sublime.” 74. So when the apprehension left Abraham and the glad tiding was conveyed to him, he began to argue with Our envoys to plead with Us on behalf of the people of Lot. 75. Abraham was indeed most clement, tender-hearted, ever-turning to God with all his heart. 76. “O Abraham! Cease from this! For sure, the command of your Lord has already gone forth; and there is coming upon them a punishment not to be turned back.”18 18. While narrating some important episodes from the earlier Prophets’ lives in connection with the main themes of this sūrah, the Qur’ān of miraculous expression includes this episode from the life of Abraham, upon him be God’s peace. This hints that even amid the greatest destruction, there is always a hope for the future of belief, like a seed destined to grow into a great tree. While many people were destroyed because of their stubborn unbelief, evil deeds, and immoralities, and the unrest and corruption they caused on earth, Abra- 433 ham, upon him be peace, begat two sons – Ishmael and Isaac, upon them be peace – from whom two branches would issue bearing Messengers, and by whose grace human history would enter a completely new phase. So, with this episode from the life of Abraham, upon him be peace, the father of all the great Messengers to come after him, the Qur’ān both consoles the Last Messenger, upon him be peace and blessings, and his friends, all of whom suffered great persecutions at the hands of the Makkan polytheists, and gives glad tiding of a new seed which had already germinated under the earth to grow into a magnificent tree. This is true for all similar periods until the Day of Resurrection. 77. And when Our envoys came to Lot, he was troubled on their account and felt himself powerless to protect them, and he said: “This is a distressful day.” 78. His people came rushing to him, driven by their perverted desire, as they had before that been committing such abominations. Lot said: “O my people! Here are my daughters; they are utterly clean for you (to satisfy your desires in wedlock). Have fear of God, and do not disgrace me in respect of my guests. Is there not among you one right-minded man?” 79. They said: “You know well that we have no claim on your daughters; and you surely know well what we desire.” 80. He said: “O! would that I had power to resist you, or that I could lean upon some strong support!” 81. They (the envoys) said: “O Lot! We are envoys of your Lord. They will not reach you. So, set out with your family in a part of the night, and let no one among you turn round – all save your wife, for that which is to befall them will befall her as well.19 Their appointed time is the morning. Is the morning not near?” 19. Noah’s son and Lot’s wife were among the unbelievers who were destroyed. This is an extremely significant warning for all people. In order to be saved, we must always seek refuge in God and implore Him to protect our hearts from all kinds of deviation from the Straight Path. 82. So when Our judgment came to pass, We overturned (those sinful towns), and rained down on them stones of baked clay one after another, 83. (Each stone) marked out by your Lord (for a particular individual). And they are never far from wrongdoers (in all times and places).20 20. The Qur’ānic presentation of the destruction of ancient peoples, especially those of Lot, upon him be peace, points to calamities which we today label as “natural” and which we think we understand and attribute to nature. It seems as if the people of Lot, upon him be peace, were destroyed by a terrible volcanic eruption, probably in conjunction with a severe earthquake. The land where those people lived sank into the earth; it could be said that the site was wiped clean. 434 Whatever the calamity was with which they were destroyed, it is God Who judged their destruction and Who brought it about. But since the world is the realm of wisdom and human beings are equipped with free will, God acts behind the veil of causes. Angels represent His acts in the world and act as His “officials.” Every occurrence in “nature” is connected with an angel, to the extent that even a rain drop falls with the angel in charge of it. Nothing can be attributed to chance, for God’s all-inclusive Will prevails. It is He Who creates everything, and nothing occurs without His control or permission. One of the reasons why God acts in this world behind the veil of causes or causes-andeffects is that human reason cannot see the ultimate beauty in some happenings, such as death, illnesses, and misfortunes. If God were directly involved in such happenings, people might attribute to Him the apparent ugliness inherent in them, and, therefore, more readily commit great sins. But, as God has mercy on us, He has put causes between Him and the happenings and saved us from falling into such error. People ascribe to certain causes such seemingly ugly happenings as death, illnesses, and misfortunes. But this should not prevent us from searching for the Divine purpose behind all these happenings, in order to ask God for forgiveness for our sins and pray to Him to receive blessings. As with the peoples mentioned in the Qur’ān, if an evil encompasses all people, God may destroy them. However, in many cases we see that, rather than the unbelievers, it is the believers who are subjected to the Divine punishment that arises in the form of calamities that we unthinkingly attribute to nature. This is because major cases and great crimes are referred to and tried and judged by high courts, while minor ones are decided in ordinary ones. Similarly, the punishment for the greater part of the sins of unbelievers has been postponed to the Last, Supreme Judgment, while the believers are mostly punished in this world as an atonement for their sins and failures in following God’s laws of religion and life. However, as with the peoples mentioned in the Qur’ān, if the sins and crimes committed exceed certain limits, God may punish the unbelievers in this world as well. The two world wars may be interpreted as being such punishments. God does not usually choose between the good and the evil, or the innocent and guilty, in disasters that result from the wrongdoing of the majority, in such calamities as earthquakes or floods that come as a form of destruction. Such calamities befall everyone, for they are part of the tests and trials prepared for us. We are tested in this world, where God opens the door to reason, in order for us to know and believe in Him; but since He has given free will to humankind, He never acts in a way that would compel us to believe. If He were to choose between the believers and unbelievers in every calamity, this would be as if He had written His Name in the sky with the stars, and everyone would feel obliged to believe. But it is very important that everyone should believe of their own free will. In return for undergoing such calamities, good and innocent people will receive a great reward in the Hereafter. For them, there is another kind of mercy: just as the lost property of the innocent becomes like alms given to the poor and, thereby, gains permanence, their death in a disaster may be regarded as a kind of martyrdom and, therefore, will gain them an eternal life of happiness. For this reason, having gainedfor them a great and perpetual profit from a relatively trivial and temporary difficulty or torment, such calamities are, for them, an instance of Divine mercy hidden within wrath. Nevertheless, it should also be stressed that sometimes God uses such calamities to punish people because they have not 435 tried to enjoin what is good and prevent what is evil. In addition, most people may have participated in some of the sinful actions of the sinful majority, either actively or by giving them direct or indirect support, or in some other way. In connection with the exemplary history of Lot’s people, we should also indicate that as a sinless Messenger of God, Lot, upon him be peace,was free of all sins, major or minor. The misconduct attributed to Lot, upon him be peace, in the Bible (Genesis, 19: 30–38) are monstrous absurdities, and contradicted by what the same text recounts – that he and his daughters, precisely because they were exemplary in their conduct, were saved from the destruction that befell the people on account of their sexual immorality. 84. And (to the people of ) Midian (We sent as Messenger) their brother Shu‘ayb. He said (conveying the same message): “O my people! Worship God: you have no deity other than Him. Do not give short measure and weight (in your dealings). Surely I see you affluent (in wealth which you have gained in unlawful ways), and I fear for you the punishment of an all-encompassing Day. 85. “O my people! Give full measure and weight, with perfect equity, and do not wrong deprive people by depriving them of what is rightfully theirs, and do not go about acting wickedly in the land, causing disorder and corruption. 86. “What God leaves with you (as lawful profit) is better for you, if you are believers.21 I am not a keeper and watcher over you.” 21. Islam determines the lawful and the unlawful to order relationships among people. It is extremely careful of dealings between people, of not wronging others, gaining by lawful ways, and of absolutely refraining from gaining through unlawful ways, such as by deception, interest, lying, and all other kinds of corrupt practices. Although, in general terms, Islam allows prices to be determined by free and lawful marketing, it does not permit selling goods for a price grossly in excess of the normal market price. It strictly forbids any deception, or the giving of deficient measure or weight. Although people may think that they are profiting by gaining in such unlawful ways, in truth, they are in loss. Only one who acts in conformity with God’s laws has an advantage and, therefore, it is better for everybody to be honest in their dealings. 87. They said: “O Shu‘ayb! Does your Prayer-rite command you that we should forsake all that our forefathers used to worship, or that we should cease doing whatever we wish with our property? Surely you are one mild-mannered, and the one right-minded.” 88. He answered: “O my people! What do you think – if I stand on a clear evidence from my Lord, and out of His provision He provides for me? I do not (in hope of worldly gain and provoking disorder) act in opposition to you (myself doing) what I ask you to avoid. What I seek is only to set things right so far as I am able. My success in my task depends on God alone. In Him have I put my 436 trust, and to Him do I always turn with all my heart. 89. “O my people! Let your dissent from me not cause you to sin so that there befall you the like of what befell the people of Noah, or the people of Hud, or the people of Salih. And the people of Lot (who were subjected to the same doom) did not live far from you. 90. “Implore your Lord to forgive you (for the sins you have so far committed) and turn to Him repentant. Surely my Lord is All-Compassionate (especially towards His servants who turn to Him), All-Loving.” 91. “O Shu‘ayb!” they said: “We do not understand much of what you say, and we see you indeed as a weak one among us. And, were it not for your tribe (esteemed among us), we would most certainly have stoned you to death. Know well that we do not hold you in esteem as having power over us.” 92. He replied: “O my people! Do you hold my tribe in greater esteem than God, that you take Him as something to cast behind you and forget? But surely my Lord encompasses (with His Knowledge and Power) all that you do. 93. “O my people! Do then all that may be within your power, while I am at work (doing my task). In time you will come to see and know who it is that will be visited by a punishment to disgrace him, and who it is that speaks falsehood and will be contradicted in his speech. Wait and watch, then, and I am watching with you!” 94. And so when Our judgment came to pass, We saved Shu‘ayb and those who believed in his company out of a mercy from Us (because of their faith, righteousness and patience), and the awful blast seized those who acted wrongly to their own ruin, so that they lay prostrate lifeless in their own dwellings 95. As though they had never lived there in affluence. So, away with the (people of ) Midian, just as the Thamud have been done away with! 96. And We indeed sent Moses with Our clear signs (miracles to support him), and a manifest authority (from Us), 97. To the Pharaoh and his chiefs, but they (his chiefs, his own people, and many among the Children of Israel) followed the rule of the Pharaoh; and the rule of the Pharaoh was by no means a guide right and just (and no tyrant in the mould of the Pharaoh has ever done differently).22 22. The subtle meaning discovered by the great Turkish interpreter of the Qur’ān, Elmalılı Hamdi Yazır, is quite beautiful. Since the title “the Pharaoh” is used in the first part of the verse, the pronoun “he” in reference to him is expected in the second part. But we see 437 that the title “the Pharaoh” is repeated. So, the first mention of “the Pharaoh” refers to the Egyptian tyrant, to whom Moses, upon him be peace, was sent, while the second mention of “Pharaoh” is, rather than a proper name, a denomination referring to all Pharaoh-like tyrants and their adminstrations. 98. He will go before his people on the Day of Resurrection and lead them to the Fire (as cattle are led to water)! How evil a “watering-place” to be led to!23 23. The verse compares the Pharaoh to a blind cowherd, and those who followed him blindly to cattle, and, thereby, warns us against blind imitation and not using our reason and free will to find and follow the right path. See also 7: 179. 99. And a curse was made to pursue them in this world, and on the Day of Resurrection. How evil is the gift offered! 100. That is something of the accounts of some townships (that were destroyed in the past). We relate it to you (O Messenger). Among them are some still standing, and some extinct like a mown field. 101. We did not wrong them, but they wronged themselves. When the judgment of your Lord came to pass, their deities which they used to invoke apart from God proved of no avail to them, and they increased them not save in ruin. 102. That is how your Lord seizes the townships when He seizes them when they are wrongdoers. His seizing is indeed painful, severe. 103. Surely in that is a sign (lesson and warning) for those who fear the punishment of the Hereafter. That is a Day when all humankind will be gathered together, and that is a Day bound to be witnessed (experienced by all living creatures in their whole being). 104. We do not postpone it beyond a term already appointed (by Us). 105. On the Day when it comes no one will speak unless by His leave. Among those (gathered together) some are wretched and some happy. 106. As for those who will be wretched (on that Day, on account of the deeds they have earned), they will be in the Fire, wherein moaning and wailing will be their lot, 107. Abiding there so long as the heavens and the earth endure, except as your Lord wills. Surely your Lord is the Sovereign Doer of what He wills. 108. And as for those who are happy (having been blessed by God with faith and good deeds), they will be in Paradise, abiding there so long as the heavens and the earth endure, except as your Lord wills24 – as a gift unceasing. 438 24. The expression, except as your Lord wills, is included in the last two verses in order to stress that God is a (sovereign) Doer of whatever He wills, as mentioned in verse 107. No one can compel Him, nor is He Himself obliged to do anything. He does whatever He wills. If there is enduring bliss in Paradise, this is because God has willed it so; if there is enduring punishment in Hell, again, this is because God has willed it so. As for the statement, so long as the heavens and the earth endure, this is an idiomatic statement in Arabic denoting eternity. On Doomsday, the earth will be transformed into another earth peculiar to the other world, and there will also be heavens there (14: 48). 109. So do not be in doubt of anything that those (misguided people) worship. They but worship as their forefathers worshipped in time past; and We will most certainly pay them their due in full, undiminished. 110. And, indeed, We granted Moses the Book, and discord arose about it (just as your people, O Messenger, differ concerning the Book We are revealing to you. So do not be grieved). Had it not been for a decree already issued by your Lord (postponing the final, decisive judgment until an appointed term),25 it would indeed have been judged between them. They (your people) are surely in serious doubt, truly uncertain, concerning it (the Qur’ān). 25. This decree is that there will be for humankind on the earth, where they have been appointed as vicegerent to improve it, a habitation and provision until the Day of Resurrection (2: 36), and that recompense for obedience or disobedience to the Religion is generally deferred to the Hereafter. 111. And surely for each of them – your Lord will certainly pay them in full for their deeds. He is indeed fully aware of all that they do. 112. Pursue, then, what is exactly right (in every matter of the Religion) as you are commanded (by God), and those who, along with you, have turned (to God with faith, repenting their former ways, let them do likewise); and do not rebel against the bounds of the Straight Path (O believers)! He indeed sees well all that you do. 113. And do not incline towards those who do wrong (against God by associating partners with Him and against people by violating their rights), or the Fire will touch you. For you have no guardians and true friends apart from God, (but if you should incline towards those who do wrong,) you will not be helped (by Him). 114. Establish the Prayer (O Messenger) at the beginning and the end of the day, and in the watches of the night near to the day. Surely good deeds wipe out evil deeds.26 This is advice, and a reminder for the mindful who reflect. 439 26. In one respect, this verse circumscribes the five prescribed Prayers, although it does specify the exact time of each. The Prayers to be established at the beginning and end of the day may be seen as the Noon and Afternoon Prayers. If so, what is meant by day is broad daylight. The original word for “watches of the night near to the day” is zulef, which is in the plural. In Arabic, the plural must include at least three things, so it can be concluded that the word zulef refers to the three Prayers to be established during the night; i.e. the Evening, Late Evening, and Dawn or Morning Prayers. Although this is the apparent meaning of the verse, which indicates five times for Prayer in a day, these times may not be the exact times of the daily Prescribed Prayers. Praying five times a day was prescribed for the Muslims during the Messenger’s Ascension, in the eleventh year of his mission. Therefore, the five times mentioned in the verse may be only for the Messenger, and one of the three times in the night may be the time of Tahajjud, the Late Night Prayer which was prescribed for the Messenger, not the time of dawn or early morning. The Prescribed Prayer is the pillar of the Religion and the best of good deeds. One who does not perform the Prescribed Prayer cannot construct the building of the Religion on the foundation of faith. A foundation on which a building has not been built is easily removed. The Messenger, upon him be peace and blessings, taught that the Prayer is like a river running by one’s house. One who bathes in it five times a day is cleaned of all dirt (which may have attached to him or her during the intervening periods). He also taught that the Prescribed Prayers can serve as atonement for the minor sins committed between the times (Muslim, “Tahārah,” 16). The Qur’ān declares that the Prescribed Prayer prevents one from committing indecencies and other kinds of evil deeds (29: 45). Also, it serves as repentance and a means of asking God for forgiveness. Similarly, any good deed done just after an evil one may cause the evil one to be forgiven. So it is highly advisable that one should do good immediately after any evil committed. Of course, this does not mean that we may willfully do evil so long as we pray immediately afterwards. Rather, like the Prescribed Prayer, the doing of a good deed after an evil one is intended to train and restrain one from committing further evil. This is what is indicated to in the sentence, Surely good deeds wipe out evil deeds, in the verse. 115. And be patient, persevering (in doing good, avoiding mistakes, and against all kinds of persecution you are made to suffer in God’s cause), for surely God never leaves to waste the reward of those devoted to doing good, aware that God is seeing them. 116. If only there had been among the generations before you (of whom some We destroyed) people with lasting qualities (such as faith, knowledge, virtue, and good deeds, whose goal was what is lasting with God, the eternal life of the Hereafter, and) who would warn against disorder and corruption on earth! Among them only a few, included among those whom We saved, did this. But those who did wrong (against God by associating partners with Him, and against people by violating their rights) were lost in the pursuit of pleasures without scruples, and were criminals committed to accumulating sins. 117. And it has never been the way of your Lord to destroy the townships un- 440 justly while their people were righteous, dedicated to continuous self-reform and setting things right in the society. 118. If your Lord had so willed (and withheld from humankind free will), He would have made all humankind one single community (with the same faith, worldview, and life-pattern). But (having free choice) they never cease to differ (and follow diverse paths diverging from the Straight Path), 119. Save those on whom your Lord has mercy (and guides to the Straight Path because of the merits they have).27 It is for that He created them. And, thus, the word of your Lord will have been fulfilled: “I will fill Hell with all those (deserving it) among the jinn and humankind.”28 27. God, as the All-Just, and more than that, the All-Merciful Whose Mercy encompasses everything, never wrongs His creatures, nor discriminates between them. Rather, He always wishes good for them. What we must do is to use our free will on the right course. Some virtues, such as truthfulness, modesty, humility, altruism, generosity, being free of prejudices, and keeping from such evils as lying, deception, wronging others, illicit sexual relations, and the like, are petitions presented to God for faith and salvation. On the other hand, vices such as wrongdoing, arrogance, being prejudiced, selfishness, miserliness, and indulgence in pleasures are obstacles before faith and salvation. God’s Messenger, upon him be peace and blessings, replied to one of his Companions, who asked him about whether people would benefit from the good deeds they had done in the period of jāhiliyyah (pre-Islamic era), saying: “Why else do you think God has guided you to Islam?” (al-Bukhārī, “Zakāh,” 24). For the conflicts among humankind, their meaning, and place in human life and history, and the Divine wisdom contained in them, see: 2: 213, note 143; 3: 19, note 4; 5: 48, note 11; and 10: 93, note: 14. 28. This word has already been given in 7: 18, with reference to Satan’s followers: He (God) said: “Go away from there, disgraced and disowned! Those of them that follow you, surely I will fill Hell with you all!” God will fill Hell with Satan and his followers among the jinn and humankind who have ultimately become “satanic.” Time has demonstrated that Paradise is not easy to deserve, nor is Hell useless. 120. All that We relate to you of the exemplary narrative of (the lives of some of the earlier) Messengers is in order that whereby We make firm your heart. In all these accounts there comes to you the truth, as well as an instruction and a reminder for the believers. 121. Say to those who do not believe: “Do all that may be within your power, while we too are doing (our task). 122. “And wait on, we too are waiting.” 123. To God belongs (absolute dominion and full knowledge of ) the unseen of 441 the heavens and the earth, and to Him alone is the whole matter referred (for final judgment). So worship Him, and put your trust in Him. Your Lord is by no means unaware and unmindful of what you do.
