In the name of God, the Gracious, the Merciful.

1. Mankind’s reckoning has drawn near, but they turn away heedlessly.

2. No fresh reminder comes to them from their Lord, but they listen to it playfully.

3. Their hearts distracted, the wrongdoers confer secretly, “Is this anything but a mortal like you? Will you take to sorcery, with open-eyes?”

4. He said, “My Lord knows what is said in the heaven and the earth; and He is the Hearer, the Knower.”

5. And they said, “A jumble of dreams,” and, “He made it up,” and, “He is a poet,” “let him bring us a sign, like those sent to the ancients.”

6. None of the towns We destroyed before them had believed. Will they, then, believe?

7. We did not send before you except men, whom We inspired. Ask the people of knowledge, if you do not know.

8. We did not make them mere bodies that ate no food, nor were they immortal.

9. Then We fulfilled Our promise to them, and We saved them together with whomever We willed, and We destroyed the extravagant.

10. We have sent down to you a Book, containing your message. Do you not understand?

11. How many a guilty town have We crushed, and established thereafter another people?

12. Then, when they sensed Our might, they started running away from it.

13. Do not run, but come back to your luxuries, and to your homes, that you may be questioned.

14. They said, “Woe to us; we were unfair.”

15. This continued to be their cry, until We made them silent ashes.

16. We did not create the sky and the earth and what is between them for amusement.

17. If We wanted amusement, We could have found it within Us, were We to do so.

18. In fact, We hurl the truth against falsehood, and it crushes it, so it vanishes. Woe unto you, for what you describe.

19. To Him belongs everyone in the heavens and the earth. Those near Him are not too proud to worship Him, nor do they waver.

20. They praise night and day, without ever tiring.

21. Or have they taken to themselves gods from the earth who resurrect?

22. If there were in them gods other than God, they would have gone to ruin. So glory be to God, Lord of the Throne, beyond what they allege.

23. He will not be questioned about what He does, but they will be questioned.

24. Or have they taken, besides Him, other gods? Say, “Bring your proof. This is a message for those with me, and a message of those before me.” But most of them do not know the truth, so they turn away.

25. We never sent a messenger before you without inspiring him that: “There is no god but I, so worship Me.”

26. And they say, “The Most Merciful has taken to himself a son.” Be He glorified; they are but honored servants.

27. They never speak before He has spoken, and they only act on His command.

28. He knows what is before them, and what is behind them; and they do not intercede except for him whom He approves; and they tremble in awe of Him.

29. And whoever of them says, “I am a god besides Him,” We will reward him with Hell. Thus We reward the wrongdoers.

30. Do the disbelievers not see that the heavens and the earth were one mass, and We tore them apart? And We made from water every living thing. Will they not believe?

31. And We placed on earth stabilizers, lest it sways with them, and We placed therein signposts and passages, that they may be guided.

32. And We made the sky a protected ceiling; yet they turn away from its wonders.

33. It is He who created the night and the day, and the sun and the moon; each floating in an orbit.

34. We did not grant immortality to any human being before you. Should you die, are they then the immortal?

35. Every soul will taste death. We burden you with adversity and prosperity—a test. And to Us you will be returned.

36. When those who disbelieve see you, they treat you only with ridicule: “Is this the one who mentions your gods?” And they reject the mention of the Merciful.

37. The human being was created of haste. I will show you My signs, so do not seek to rush Me.

38. And they say, “When will this promise come true, if you are truthful?”

39. If those who disbelieve only knew, when they cannot keep the fire off their faces and off their backs, and they will not be helped.

40. In fact, it will come upon them suddenly, and bewilder them. They will not be able to repel it, and they will not be reprieved.

41. Messengers before you were also ridiculed, but those who jeered were surrounded by what they had ridiculed.

42. Say, “Who guards you against the Merciful by night and by day?” But they turn away from the mention of their Lord.

43. Or do they have gods who can defend them against Us? They cannot help themselves, nor will they be protected from Us.

44. We have given these enjoyments, and their ancestors, until time grew long upon them. Do they not see how We gradually reduce the land from its extremities? Are they then the victors?

45. Say, “I am warning you through inspiration.” But the deaf cannot hear the call when they are being warned.

46. And when a breath of your Lord’s punishment touches them, they say, “Woe to us, we were truly wicked.”

47. We will set up the scales of justice for the Day of Resurrection, so that no soul will suffer the least injustice. And even if it be the weight of a mustard-seed, We will bring it up. Sufficient are We as Reckoners.

48. We gave Moses and Aaron the Criterion, and illumination, and a reminder for the righteous.

49. Those who fear their Lord in private, and are apprehensive of the Hour.

50. This too is a blessed message that We revealed. Are you going to deny it?

51. We gave Abraham his integrity formerly, and We knew him well.

52. When he said to his father and his people, “What are these statues to which you are devoted?”

53. They said, “We found our parents worshiping them.”

54. He said, “You and your parents are in evident error.”

55. They said, “Are you telling us the truth, or are you just playing?”

56. He said, “Your Lord is the Lord of the heavens and the earth, the One who created them, and I bear witness to that.

57. “By God, I will have a plan for your statues after you have gone away.”

58. So he reduced them into pieces, except for their biggest, that they may return to it.

59. They said, “Who did this to our gods? He is certainly one of the wrongdoers.”

60. They said, “We heard a youth mentioning them. He is called Abraham.”

61. They said, “Bring him before the eyes of the people, so that they may witness.”

62. They said, “Are you the one who did this to our gods, O Abraham?”

63. He said, “But it was this biggest of them that did it. Ask them, if they can speak.”

64. Then they turned to one another, and said, “You yourselves are the wrongdoers.”

65. But they reverted to their old ideas: “You certainly know that these do not speak.”

66. He said, “Do you worship, instead of God, what can neither benefit you in anything, nor harm you?

67. Fie on you, and on what you worship instead of God. Do you not understand?”

68. They said, “Burn him and support your gods, if you are going to act.”

69. We said, “O fire, be coolness and safety upon Abraham.”

70. They planned to harm him, but We made them the worst losers.

71. And We delivered him, and Lot, to the land that We blessed for all people.

72. And We granted him Isaac and Jacob as a gift; and each We made righteous.

73. And We made them leaders, guiding by Our command; and We inspired them to do good works, and to observe the prayer, and to give out charity. They were devoted servants to Us.

74. And Lot—We gave him judgment and knowledge, and We delivered him from the town that practiced the abominations. They were wicked and perverted people.

75. And We admitted him into Our mercy; for He was one of the righteous.

76. And Noah, when he called before. So We answered him, and delivered him and his family from the great disaster.

77. And We supported him against the people who rejected Our signs. They were an evil people, so We drowned them all.

78. And David and Solomon, when they gave judgment in the case of the field, when some people’s sheep wandered therein by night; and We were witnesses to their judgment.

79. And so We made Solomon understand it, and to each We gave wisdom and knowledge. And We subjected the mountains along with David to sing Our praises, and the birds as well—surely We did.

80. And We taught him the making of shields for you, to protect you from your violence. Are you, then, appreciative?

81. And to Solomon the stormy wind, blowing at His command towards the land that We have blessed. We are aware of everything.

82. And of the devils were some that dived for him, and performed other, lesser tasks. But We kept them restrained.

83. And Job, when he cried out to his Lord: “Great harm has afflicted me, and you are the Most Merciful of the merciful.”

84. So We answered him, lifted his suffering, and restored his family to him, and their like with them—a mercy from Us, and a reminder for the worshipers.

85. And Ishmael, and Enoch, and Ezekiel; each was one of the steadfast.

86. And We admitted them into Our mercy. They were among the righteous.

87. And Jonah, when he stormed out in fury, thinking We had no power over him. But then He cried out in the darkness, “There is no god but You! Glory to You! I was one of the wrongdoers!”

88. So We answered him, and saved him from the affliction. Thus We save the faithful.

89. And Zechariah, when he called out to his Lord, “My Lord, do not leave me alone, even though you are the Best of heirs.”

90. So We answered him, and gave him John. And We cured his wife for him. They used to vie in doing righteous deeds, and used to call on Us in love and awe, and they used to humble themselves to Us.

91. And she who guarded her virginity. We breathed into her of Our spirit, and made her and her son a sign to the world.

92. This community of yours is one community, and I am your Lord, so worship Me.

93. But they splintered themselves into factions. They will all return to Us.

94. Whoever does righteous deeds, and is a believer, his effort will not be denied. We are writing it down for him.  

95. There is a ban on the town that We had destroyed—that they will not return.

96. Until, when Gog and Magog are let loose, and they swarm down from every mound.

97. The promise of truth has drawn near. The eyes of those who disbelieved will stare in horror: “Woe to us. We were oblivious to this. In fact, we were wrongdoers.”

98. You and what you worship besides God are fuel for Hell. You will descend into it.

99. Had these been gods, they would not have descended into it. All will abide in it.

100. In it they will wail. In it they will not hear.

101. As for those who deserved goodness from Us—these will be kept away from it.

102. They will not hear its hissing, and they will forever abide in what their hearts desire.

103. The Supreme Fear will not worry them, and the angels will receive them: “This is your Day which you were promised.”

104. On the Day when We fold the heaven, like the folding of a book. Just as We began the first creation, We will repeat it—a promise binding on Us. We will act.

105. We have written in the Psalms, after the Reminder, that the earth will be inherited by My righteous servants.

106. Indeed, in this is a message for people who worship.

107. We did not send you except as mercy to mankind.

108. Say, “It is revealed to me that your God is One God. Are you going to submit?”

109. But if they turn away, say, “I have informed you sufficiently. Although I do not know whether what you are promised is near or far.”

110. He knows what is said openly, and He knows what you conceal.

111. “And I do not know whether it is perhaps a trial for you, and an enjoyment for a while.”

112. He said, “My Lord, judge with justice.” And, “Our Lord is the Gracious, Whose help is sought against what you allege.”

    • ٱقْتَرَبَ
    • (Has) approached
    • لِلنَّاسِ
    • for [the] mankind
    • حِسَابُهُمْ
    • their account,
    • وَهُمْ
    • while they
    • فِى
    • (are) in
    • غَفْلَةٍ
    • heedlessness
    • مُّعْرِضُونَ
    • turning away.
    2
    • مَا
    • Not
    • يَأْتِيهِم
    • comes to them
    • مِّن
    • of
    • ذِكْرٍ
    • a Reminder
    • مِّن
    • from
    • رَّبِّهِم
    • their Lord,
    • مُّحْدَثٍ
    • anew
    • إِلَّا
    • except
    • ٱسْتَمَعُوهُ
    • they listen to it
    • وَهُمْ
    • while they
    • يَلْعَبُونَ
    • (are at) play
    3
    • لَاهِيَةً
    • Distracted
    • قُلُوبُهُمْ
    • their hearts.
    • وَأَسَرُّوا۟
    • And they conceal
    • ٱلنَّجْوَى
    • the private conversation,
    • ٱلَّذِينَ
    • those who
    • ظَلَمُوا۟
    • [they] wronged,
    • هَلْ
    • "Is
    • هَٰذَآ
    • this
    • إِلَّا
    • except
    • بَشَرٌ
    • a human being
    • مِّثْلُكُمْ
    • like you?
    • أَفَتَأْتُونَ
    • So would you approach
    • ٱلسِّحْرَ
    • the magic
    • وَأَنتُمْ
    • while you
    • تُبْصِرُونَ
    • see (it)?"
    4
    • قَالَ
    • He said,
    • رَبِّى
    • "My Lord
    • يَعْلَمُ
    • knows
    • ٱلْقَوْلَ
    • the word
    • فِى
    • in
    • ٱلسَّمَآءِ
    • the heavens
    • وَٱلْأَرْضِ
    • and the earth.
    • وَهُوَ
    • And He
    • ٱلسَّمِيعُ
    • (is) the All-Hearer,
    • ٱلْعَلِيمُ
    • the All-Knower."
    5
    • بَلْ
    • Nay,
    • قَالُوٓا۟
    • they say,
    • أَضْغَٰثُ
    • "Muddled
    • أَحْلَٰمٍۭ
    • dreams;
    • بَلِ
    • nay,
    • ٱفْتَرَىٰهُ
    • he (has) invented it;
    • هُوَ
    • he
    • شَاعِرٌ
    • (is) a poet.
    • فَلْيَأْتِنَا
    • So let him bring us
    • بِـَٔايَةٍ
    • a sign
    • كَمَآ
    • like what
    • أُرْسِلَ
    • was sent
    • ٱلْأَوَّلُونَ
    • (to) the former."
    6
    • مَآ
    • Not
    • ءَامَنَتْ
    • believed
    • قَبْلَهُم
    • before them
    • مِّن
    • any
    • قَرْيَةٍ
    • town
    • أَهْلَكْنَٰهَآ
    • which We destroyed,
    • أَفَهُمْ
    • so will they
    • يُؤْمِنُونَ
    • believe?
    7
    • وَمَآ
    • And not
    • أَرْسَلْنَا
    • We sent
    • قَبْلَكَ
    • before you
    • إِلَّا
    • except
    • رِجَالًا
    • men,
    • نُّوحِىٓ
    • We revealed
    • إِلَيْهِمْ
    • to them.
    • فَسْـَٔلُوٓا۟
    • So ask
    • أَهْلَ
    • (the) people
    • ٱلذِّكْرِ
    • (of) the Reminder,
    • إِن
    • if
    • كُنتُمْ
    • you
    • لَا
    • (do) not
    • تَعْلَمُونَ
    • know.
    8
    • وَمَا
    • And not
    • جَعَلْنَٰهُمْ
    • We made them
    • جَسَدًا
    • bodies
    • لَّا
    • not
    • يَأْكُلُونَ
    • eating
    • ٱلطَّعَامَ
    • the food,
    • كَانُوا۟
    • they were
    • خَٰلِدِينَ
    • immortals.
    9
    • ثُمَّ
    • Then
    • صَدَقْنَٰهُمُ
    • We fulfilled (for) them
    • ٱلْوَعْدَ
    • the promise,
    • فَأَنجَيْنَٰهُمْ
    • and We saved them
    • وَمَن
    • and whom
    • نَّشَآءُ
    • We willed,
    • وَأَهْلَكْنَا
    • and We destroyed
    • ٱلْمُسْرِفِينَ
    • the transgressors.
    10
    • لَقَدْ
    • Indeed,
    • أَنزَلْنَآ
    • We (have) sent down
    • إِلَيْكُمْ
    • to you
    • كِتَٰبًا
    • a Book
    • فِيهِ
    • in it
    • ذِكْرُكُمْ
    • (is) your mention.
    • أَفَلَا
    • Then will not
    • تَعْقِلُونَ
    • you use reason?
    11
    • وَكَمْ
    • And how many
    • قَصَمْنَا
    • We (have) shattered
    • مِن
    • of
    • قَرْيَةٍ
    • a town
    • كَانَتْ
    • (that) was
    • ظَالِمَةً
    • unjust,
    • وَأَنشَأْنَا
    • and We produced
    • بَعْدَهَا
    • after them
    • قَوْمًا
    • another people. *[meaning includes next or prev. word]
    • ءَاخَرِينَ
    • another people. *[meaning includes next or prev. word]
    12
    • فَلَمَّآ
    • Then when
    • أَحَسُّوا۟
    • they perceived
    • بَأْسَنَآ
    • Our torment,
    • إِذَا
    • behold,
    • هُم
    • they
    • مِّنْهَا
    • from it
    • يَرْكُضُونَ
    • were fleeing.
    13
    • لَا
    • Flee not, *[meaning includes next or prev. word]
    • تَرْكُضُوا۟
    • Flee not, *[meaning includes next or prev. word]
    • وَٱرْجِعُوٓا۟
    • but return
    • إِلَىٰ
    • to
    • مَآ
    • what
    • أُتْرِفْتُمْ
    • you were given luxury
    • فِيهِ
    • in it
    • وَمَسَٰكِنِكُمْ
    • and to your homes,
    • لَعَلَّكُمْ
    • so that you may
    • تُسْـَٔلُونَ
    • be questioned.
    14
    • قَالُوا۟
    • They said,
    • يَٰوَيْلَنَآ
    • "O woe to us!
    • إِنَّا
    • Indeed, [we]
    • كُنَّا
    • we were
    • ظَٰلِمِينَ
    • wrongdoers."
    15
    • فَمَا
    • Then not
    • زَالَت
    • ceased
    • تِّلْكَ
    • [this]
    • دَعْوَىٰهُمْ
    • their cry
    • حَتَّىٰ
    • until
    • جَعَلْنَٰهُمْ
    • We made them
    • حَصِيدًا
    • reaped
    • خَٰمِدِينَ
    • extinct.
    16
    • وَمَا
    • And not
    • خَلَقْنَا
    • We created
    • ٱلسَّمَآءَ
    • the heavens
    • وَٱلْأَرْضَ
    • and the earth
    • وَمَا
    • and what
    • بَيْنَهُمَا
    • (is) between them
    • لَٰعِبِينَ
    • (for) playing.
    17
    • لَوْ
    • If
    • أَرَدْنَآ
    • We intended
    • أَن
    • that
    • نَّتَّخِذَ
    • We take
    • لَهْوًا
    • a pastime,
    • لَّٱتَّخَذْنَٰهُ
    • surely We (could have) taken it
    • مِن
    • from
    • لَّدُنَّآ
    • Us,
    • إِن
    • if
    • كُنَّا
    • We were
    • فَٰعِلِينَ
    • doers.
    18
    • بَلْ
    • Nay,
    • نَقْذِفُ
    • We hurl
    • بِٱلْحَقِّ
    • the truth
    • عَلَى
    • against
    • ٱلْبَٰطِلِ
    • [the] falsehood,
    • فَيَدْمَغُهُۥ
    • and it breaks its head,
    • فَإِذَا
    • behold,
    • هُوَ
    • it (is)
    • زَاهِقٌ
    • vanishing.
    • وَلَكُمُ
    • And for you
    • ٱلْوَيْلُ
    • (is) destruction
    • مِمَّا
    • for what
    • تَصِفُونَ
    • you ascribe.
    19
    • وَلَهُۥ
    • And to Him (belongs)
    • مَن
    • whoever
    • فِى
    • (is) in
    • ٱلسَّمَٰوَٰتِ
    • the heavens
    • وَٱلْأَرْضِ
    • and the earth.
    • وَمَنْ
    • And (those) who
    • عِندَهُۥ
    • (are) near Him
    • لَا
    • not
    • يَسْتَكْبِرُونَ
    • they are arrogant
    • عَنْ
    • to
    • عِبَادَتِهِۦ
    • worship Him
    • وَلَا
    • and not
    • يَسْتَحْسِرُونَ
    • they tire.
    20
    • يُسَبِّحُونَ
    • They glorify (Him)
    • ٱلَّيْلَ
    • [the] night
    • وَٱلنَّهَارَ
    • and [the] day,
    • لَا
    • not
    • يَفْتُرُونَ
    • they slacken.
    21
    • أَمِ
    • Or
    • ٱتَّخَذُوٓا۟
    • (have) they taken
    • ءَالِهَةً
    • gods
    • مِّنَ
    • from
    • ٱلْأَرْضِ
    • the earth,
    • هُمْ
    • they
    • يُنشِرُونَ
    • raise (the dead)?
    22
    • لَوْ
    • If
    • كَانَ
    • (there) were
    • فِيهِمَآ
    • in both of them
    • ءَالِهَةٌ
    • gods
    • إِلَّا
    • besides
    • ٱللَّهُ
    • Allah,
    • لَفَسَدَتَا
    • surely they (would) have been ruined.
    • فَسُبْحَٰنَ
    • So glorified
    • ٱللَّهِ
    • (is) Allah,
    • رَبِّ
    • Lord
    • ٱلْعَرْشِ
    • (of) the Throne
    • عَمَّا
    • (above) what
    • يَصِفُونَ
    • they attribute.
    23
    • لَا
    • Not
    • يُسْـَٔلُ
    • He (can) be questioned
    • عَمَّا
    • about what
    • يَفْعَلُ
    • He does,
    • وَهُمْ
    • but they
    • يُسْـَٔلُونَ
    • will be questioned.
    24
    • أَمِ
    • Or
    • ٱتَّخَذُوا۟
    • (have) they taken
    • مِن
    • besides Him *[meaning includes next or prev. word]
    • دُونِهِۦٓ
    • besides Him *[meaning includes next or prev. word]
    • ءَالِهَةً
    • gods?
    • قُلْ
    • Say,
    • هَاتُوا۟
    • "Bring
    • بُرْهَٰنَكُمْ
    • your proof.
    • هَٰذَا
    • This
    • ذِكْرُ
    • (is) a Reminder
    • مَن
    • (for those) who
    • مَّعِىَ
    • (are) with me,
    • وَذِكْرُ
    • and a Reminder
    • قَبْلِى
    • (were) before me."
    • بَلْ
    • But
    • أَكْثَرُهُمْ
    • most of them
    • لَا
    • (do) not
    • يَعْلَمُونَ
    • know
    • ٱلْحَقَّ
    • the truth
    • فَهُم
    • so they
    • مُّعْرِضُونَ
    • (are) averse.
    25
    • وَمَآ
    • And not
    • أَرْسَلْنَا
    • We sent
    • مِن
    • before you *[meaning includes next or prev. word]
    • قَبْلِكَ
    • before you *[meaning includes next or prev. word]
    • مِن
    • any
    • رَّسُولٍ
    • Messenger
    • إِلَّا
    • but
    • نُوحِىٓ
    • We reveal(ed)
    • إِلَيْهِ
    • to him
    • أَنَّهُۥ
    • that [He],
    • لَآ
    • "(There is) no
    • إِلَٰهَ
    • god
    • إِلَّآ
    • except
    • أَنَا۠
    • Me
    • فَٱعْبُدُونِ
    • so worship Me."
    26
    • وَقَالُوا۟
    • And they say,
    • ٱتَّخَذَ
    • "Has taken
    • ٱلرَّحْمَٰنُ
    • the Most Gracious
    • وَلَدًا
    • a son."
    • سُبْحَٰنَهُۥ
    • Glorified is He!
    • بَلْ
    • Nay,
    • عِبَادٌ
    • (they are) slaves
    • مُّكْرَمُونَ
    • honored.
    27
    • لَا
    • Not
    • يَسْبِقُونَهُۥ
    • they (can) precede Him
    • بِٱلْقَوْلِ
    • in word,
    • وَهُم
    • and they
    • بِأَمْرِهِۦ
    • by His command
    • يَعْمَلُونَ
    • act.
    28
    • يَعْلَمُ
    • He knows
    • مَا
    • what
    • بَيْنَ
    • (is) before them, *[meaning includes next or prev. word]
    • أَيْدِيهِمْ
    • (is) before them, *[meaning includes next or prev. word]
    • وَمَا
    • and what
    • خَلْفَهُمْ
    • (is) behind them,
    • وَلَا
    • and not
    • يَشْفَعُونَ
    • they (can) intercede
    • إِلَّا
    • except
    • لِمَنِ
    • for whom
    • ٱرْتَضَىٰ
    • He approves.
    • وَهُم
    • And they,
    • مِّنْ
    • from
    • خَشْيَتِهِۦ
    • fear of Him,
    • مُشْفِقُونَ
    • stand in awe.
    29
    • وَمَن
    • And whoever
    • يَقُلْ
    • says
    • مِنْهُمْ
    • of them,
    • إِنِّىٓ
    • "Indeed, I am
    • إِلَٰهٌ
    • a god
    • مِّن
    • besides Him." *[meaning includes next or prev. word]
    • دُونِهِۦ
    • besides Him." *[meaning includes next or prev. word]
    • فَذَٰلِكَ
    • Then that
    • نَجْزِيهِ
    • We will recompense
    • جَهَنَّمَ
    • (with) Hell.
    • كَذَٰلِكَ
    • Thus
    • نَجْزِى
    • We recompense
    • ٱلظَّٰلِمِينَ
    • the wrongdoers.
    30
    • أَوَلَمْ
    • Do not
    • يَرَ
    • see
    • ٱلَّذِينَ
    • those who
    • كَفَرُوٓا۟
    • disbelieved
    • أَنَّ
    • that
    • ٱلسَّمَٰوَٰتِ
    • the heavens
    • وَٱلْأَرْضَ
    • and the earth
    • كَانَتَا
    • were
    • رَتْقًا
    • a joined entity,
    • فَفَتَقْنَٰهُمَا
    • then We parted them
    • وَجَعَلْنَا
    • and We made
    • مِنَ
    • from
    • ٱلْمَآءِ
    • [the] water
    • كُلَّ
    • every
    • شَىْءٍ
    • living thing? *[meaning includes next or prev. word]
    • حَىٍّ
    • living thing? *[meaning includes next or prev. word]
    • أَفَلَا
    • Then will not
    • يُؤْمِنُونَ
    • they believe?
    31
    • وَجَعَلْنَا
    • And We (have) placed
    • فِى
    • in
    • ٱلْأَرْضِ
    • the earth
    • رَوَٰسِىَ
    • firmly set mountains,
    • أَن
    • lest
    • تَمِيدَ
    • it (should) shake
    • بِهِمْ
    • with them,
    • وَجَعَلْنَا
    • and We made
    • فِيهَا
    • therein
    • فِجَاجًا
    • broad passes
    • سُبُلًا
    • (as) ways,
    • لَّعَلَّهُمْ
    • so that they may
    • يَهْتَدُونَ
    • (be) guided.
    32
    • وَجَعَلْنَا
    • And We made
    • ٱلسَّمَآءَ
    • the sky
    • سَقْفًا
    • a roof
    • مَّحْفُوظًا
    • protected.
    • وَهُمْ
    • But they,
    • عَنْ
    • from
    • ءَايَٰتِهَا
    • its Signs,
    • مُعْرِضُونَ
    • turn away.
    33
    • وَهُوَ
    • And He
    • ٱلَّذِى
    • (is) the One Who
    • خَلَقَ
    • created
    • ٱلَّيْلَ
    • the night
    • وَٱلنَّهَارَ
    • and the day,
    • وَٱلشَّمْسَ
    • and the sun
    • وَٱلْقَمَرَ
    • and the moon;
    • كُلٌّ
    • each
    • فِى
    • in
    • فَلَكٍ
    • an orbit
    • يَسْبَحُونَ
    • floating.
    34
    • وَمَا
    • And not
    • جَعَلْنَا
    • We made
    • لِبَشَرٍ
    • for any man
    • مِّن
    • before you *[meaning includes next or prev. word]
    • قَبْلِكَ
    • before you *[meaning includes next or prev. word]
    • ٱلْخُلْدَ
    • [the] immortality;
    • أَفَإِي۟ن
    • so if
    • مِّتَّ
    • you die,
    • فَهُمُ
    • then (would) they
    • ٱلْخَٰلِدُونَ
    • live forever?
    35
    • كُلُّ
    • Every
    • نَفْسٍ
    • soul
    • ذَآئِقَةُ
    • (will) taste
    • ٱلْمَوْتِ
    • [the] death.
    • وَنَبْلُوكُم
    • And We test you
    • بِٱلشَّرِّ
    • with [the] bad
    • وَٱلْخَيْرِ
    • and [the] good
    • فِتْنَةً
    • (as) a trial;
    • وَإِلَيْنَا
    • and to Us
    • تُرْجَعُونَ
    • you will be returned.
    36
    • وَإِذَا
    • And when
    • رَءَاكَ
    • they see you,
    • ٱلَّذِينَ
    • those who
    • كَفَرُوٓا۟
    • disbelieve
    • إِن
    • not
    • يَتَّخِذُونَكَ
    • they take you
    • إِلَّا
    • except
    • هُزُوًا
    • (in) ridicule,
    • أَهَٰذَا
    • "Is this
    • ٱلَّذِى
    • the one who
    • يَذْكُرُ
    • mentions
    • ءَالِهَتَكُمْ
    • your gods?"
    • وَهُم
    • And they
    • بِذِكْرِ
    • at (the) mention
    • ٱلرَّحْمَٰنِ
    • (of) the Most Gracious
    • هُمْ
    • [they]
    • كَٰفِرُونَ
    • (are) disbelievers.
    37
    • خُلِقَ
    • Is created
    • ٱلْإِنسَٰنُ
    • the man
    • مِنْ
    • of
    • عَجَلٍ
    • haste.
    • سَأُو۟رِيكُمْ
    • I will show you
    • ءَايَٰتِى
    • My Signs
    • فَلَا
    • so (do) not
    • تَسْتَعْجِلُونِ
    • ask Me to hasten.
    38
    • وَيَقُولُونَ
    • And they say,
    • مَتَىٰ
    • "When (will be fulfilled)
    • هَٰذَا
    • this
    • ٱلْوَعْدُ
    • promise,
    • إِن
    • if
    • كُنتُمْ
    • you are
    • صَٰدِقِينَ
    • truthful?"
    39
    • لَوْ
    • If
    • يَعْلَمُ
    • knew
    • ٱلَّذِينَ
    • those who
    • كَفَرُوا۟
    • disbelieved
    • حِينَ
    • (the) time
    • لَا
    • (when) not
    • يَكُفُّونَ
    • they will avert
    • عَن
    • from
    • وُجُوهِهِمُ
    • their faces
    • ٱلنَّارَ
    • the Fire
    • وَلَا
    • and not
    • ظُهُورِهِمْ
    • their backs
    • هُمْ
    • they
    • يُنصَرُونَ
    • will be helped!
    40
    • بَلْ
    • Nay,
    • تَأْتِيهِم
    • it will come to them
    • بَغْتَةً
    • unexpectedly
    • فَتَبْهَتُهُمْ
    • and bewilder them,
    • فَلَا
    • then not
    • يَسْتَطِيعُونَ
    • they will be able
    • رَدَّهَا
    • to repel it,
    • وَلَا
    • and not
    • هُمْ
    • they
    • يُنظَرُونَ
    • will be given respite.
    41
    • وَلَقَدِ
    • And verily,
    • ٱسْتُهْزِئَ
    • were mocked
    • بِرُسُلٍ
    • Messengers
    • مِّن
    • before you *[meaning includes next or prev. word]
    • قَبْلِكَ
    • before you *[meaning includes next or prev. word]
    • فَحَاقَ
    • then surrounded
    • بِٱلَّذِينَ
    • those who
    • سَخِرُوا۟
    • mocked
    • مِنْهُم
    • from them
    • مَّا
    • what
    • كَانُوا۟
    • they used
    • بِهِۦ
    • at it
    • يَسْتَهْزِءُونَ
    • (to) mock.
    42
    • قُلْ
    • Say,
    • مَن
    • "Who
    • يَكْلَؤُكُم
    • (can) protect you
    • بِٱلَّيْلِ
    • in the night
    • وَٱلنَّهَارِ
    • and the day
    • مِنَ
    • from
    • ٱلرَّحْمَٰنِ
    • the Most Gracious?"
    • بَلْ
    • Yet,
    • هُمْ
    • they
    • عَن
    • from
    • ذِكْرِ
    • (the) remembrance
    • رَبِّهِم
    • (of) their Lord
    • مُّعْرِضُونَ
    • turn away.
    43
    • أَمْ
    • Or
    • لَهُمْ
    • have they
    • ءَالِهَةٌ
    • gods
    • تَمْنَعُهُم
    • (to) defend them
    • مِّن
    • from
    • دُونِنَا
    • Us?
    • لَا
    • Not
    • يَسْتَطِيعُونَ
    • they are able
    • نَصْرَ
    • (to) help
    • أَنفُسِهِمْ
    • themselves
    • وَلَا
    • and not
    • هُم
    • they
    • مِّنَّا
    • from Us
    • يُصْحَبُونَ
    • can be protected.
    44
    • بَلْ
    • Nay,
    • مَتَّعْنَا
    • We gave provision
    • هَٰٓؤُلَآءِ
    • (to) these
    • وَءَابَآءَهُمْ
    • and their fathers
    • حَتَّىٰ
    • until
    • طَالَ
    • grew long
    • عَلَيْهِمُ
    • for them,
    • ٱلْعُمُرُ
    • the life.
    • أَفَلَا
    • Then do not
    • يَرَوْنَ
    • they see
    • أَنَّا
    • that We
    • نَأْتِى
    • We come
    • ٱلْأَرْضَ
    • (to) the land,
    • نَنقُصُهَا
    • We reduce it
    • مِنْ
    • from
    • أَطْرَافِهَآ
    • its borders?
    • أَفَهُمُ
    • So is (it) they
    • ٱلْغَٰلِبُونَ
    • (who will be) overcoming?
    45
    • قُلْ
    • Say,
    • إِنَّمَآ
    • "Only
    • أُنذِرُكُم
    • I warn you
    • بِٱلْوَحْىِ
    • by the revelation."
    • وَلَا
    • But not
    • يَسْمَعُ
    • hear
    • ٱلصُّمُّ
    • the deaf
    • ٱلدُّعَآءَ
    • the call
    • إِذَا
    • when *[meaning includes next or prev. word]
    • مَا
    • when *[meaning includes next or prev. word]
    • يُنذَرُونَ
    • they are warned.
    46
    • وَلَئِن
    • And if
    • مَّسَّتْهُمْ
    • touches them
    • نَفْحَةٌ
    • a whiff
    • مِّنْ
    • of
    • عَذَابِ
    • (the) punishment
    • رَبِّكَ
    • (of) your Lord,
    • لَيَقُولُنَّ
    • surely they will say,
    • يَٰوَيْلَنَآ
    • "O woe to us!
    • إِنَّا
    • Indeed, we
    • كُنَّا
    • [we] were
    • ظَٰلِمِينَ
    • wrongdoers."
    47
    • وَنَضَعُ
    • And We set
    • ٱلْمَوَٰزِينَ
    • the scales
    • ٱلْقِسْطَ
    • (of) the justice
    • لِيَوْمِ
    • for (the) Day
    • ٱلْقِيَٰمَةِ
    • (of) the Resurrection,
    • فَلَا
    • so not
    • تُظْلَمُ
    • will be wronged
    • نَفْسٌ
    • any soul
    • شَيْـًٔا
    • (in) anything.
    • وَإِن
    • And if
    • كَانَ
    • (there) be
    • مِثْقَالَ
    • weight
    • حَبَّةٍ
    • (of) a seed
    • مِّنْ
    • of
    • خَرْدَلٍ
    • a mustard
    • أَتَيْنَا
    • We will bring
    • بِهَا
    • [with] it.
    • وَكَفَىٰ
    • And sufficient
    • بِنَا
    • (are) We
    • حَٰسِبِينَ
    • (as) Reckoners.
    48
    • وَلَقَدْ
    • And verily,
    • ءَاتَيْنَا
    • We gave
    • مُوسَىٰ
    • Musa
    • وَهَٰرُونَ
    • and Harun
    • ٱلْفُرْقَانَ
    • the Criterion
    • وَضِيَآءً
    • and a light
    • وَذِكْرًا
    • and a Reminder
    • لِّلْمُتَّقِينَ
    • for the righteous.
    49
    • ٱلَّذِينَ
    • Those who
    • يَخْشَوْنَ
    • fear
    • رَبَّهُم
    • their Lord
    • بِٱلْغَيْبِ
    • in the unseen,
    • وَهُم
    • and they
    • مِّنَ
    • of
    • ٱلسَّاعَةِ
    • the Hour
    • مُشْفِقُونَ
    • (are) afraid.
    50
    • وَهَٰذَا
    • And this
    • ذِكْرٌ
    • (is) a Reminder
    • مُّبَارَكٌ
    • blessed,
    • أَنزَلْنَٰهُ
    • which We (have) revealed.
    • أَفَأَنتُمْ
    • Then are you
    • لَهُۥ
    • of it
    • مُنكِرُونَ
    • rejecters?
    51
    • وَلَقَدْ
    • And verily,
    • ءَاتَيْنَآ
    • We gave
    • إِبْرَٰهِيمَ
    • Ibrahim
    • رُشْدَهُۥ
    • his guidance
    • مِن
    • before, *[meaning includes next or prev. word]
    • قَبْلُ
    • before, *[meaning includes next or prev. word]
    • وَكُنَّا
    • and We were
    • بِهِۦ
    • about him
    • عَٰلِمِينَ
    • Well-Knowing.
    52
    • إِذْ
    • When
    • قَالَ
    • he said
    • لِأَبِيهِ
    • to his father
    • وَقَوْمِهِۦ
    • and his people,
    • مَا
    • "What
    • هَٰذِهِ
    • (are) these
    • ٱلتَّمَاثِيلُ
    • [the] statues
    • ٱلَّتِىٓ
    • which
    • أَنتُمْ
    • you
    • لَهَا
    • to it
    • عَٰكِفُونَ
    • (are) devoted?"
    53
    • قَالُوا۟
    • They said,
    • وَجَدْنَآ
    • "We found
    • ءَابَآءَنَا
    • our forefathers
    • لَهَا
    • of them
    • عَٰبِدِينَ
    • worshippers."
    54
    • قَالَ
    • He said,
    • لَقَدْ
    • "Verily,
    • كُنتُمْ
    • you are
    • أَنتُمْ
    • [you]
    • وَءَابَآؤُكُمْ
    • and your forefathers
    • فِى
    • (were) in
    • ضَلَٰلٍ
    • an error
    • مُّبِينٍ
    • manifest."
    55
    • قَالُوٓا۟
    • They said,
    • أَجِئْتَنَا
    • "Have you come to us
    • بِٱلْحَقِّ
    • with the truth,
    • أَمْ
    • or
    • أَنتَ
    • you
    • مِنَ
    • (are) of
    • ٱللَّٰعِبِينَ
    • those who play?"
    56
    • قَالَ
    • He said,
    • بَل
    • "Nay,
    • رَّبُّكُمْ
    • your Lord
    • رَبُّ
    • (is the) Lord
    • ٱلسَّمَٰوَٰتِ
    • (of) the heavens
    • وَٱلْأَرْضِ
    • and the earth,
    • ٱلَّذِى
    • the One Who
    • فَطَرَهُنَّ
    • created them
    • وَأَنَا۠
    • and I am
    • عَلَىٰ
    • to
    • ذَٰلِكُم
    • that
    • مِّنَ
    • of
    • ٱلشَّٰهِدِينَ
    • the witnesses.
    57
    • وَتَٱللَّهِ
    • And by Allah
    • لَأَكِيدَنَّ
    • surely, I will plan
    • أَصْنَٰمَكُم
    • (against) your idols
    • بَعْدَ
    • after
    • أَن
    • [that]
    • تُوَلُّوا۟
    • you go away
    • مُدْبِرِينَ
    • turning (your) backs."
    58
    • فَجَعَلَهُمْ
    • So he made them
    • جُذَٰذًا
    • (into) pieces
    • إِلَّا
    • except
    • كَبِيرًا
    • a large (one)
    • لَّهُمْ
    • of them,
    • لَعَلَّهُمْ
    • so that they may
    • إِلَيْهِ
    • to it
    • يَرْجِعُونَ
    • return.
    59
    • قَالُوا۟
    • They said,
    • مَن
    • "Who
    • فَعَلَ
    • (has) done
    • هَٰذَا
    • this
    • بِـَٔالِهَتِنَآ
    • to our gods?
    • إِنَّهُۥ
    • Indeed, he
    • لَمِنَ
    • (is) of
    • ٱلظَّٰلِمِينَ
    • the wrongdoers."
    60
    • قَالُوا۟
    • They said,
    • سَمِعْنَا
    • "We heard
    • فَتًى
    • a youth
    • يَذْكُرُهُمْ
    • mention them
    • يُقَالُ
    • he is called *[meaning includes next or prev. word]
    • لَهُۥٓ
    • he is called *[meaning includes next or prev. word]
    • إِبْرَٰهِيمُ
    • Ibrahim."
    61
    • قَالُوا۟
    • They said,
    • فَأْتُوا۟
    • "Then bring
    • بِهِۦ
    • him
    • عَلَىٰٓ
    • before
    • أَعْيُنِ
    • (the) eyes
    • ٱلنَّاسِ
    • (of) the people
    • لَعَلَّهُمْ
    • so that they may
    • يَشْهَدُونَ
    • bear witness."
    62
    • قَالُوٓا۟
    • They said,
    • ءَأَنتَ
    • "Have you
    • فَعَلْتَ
    • done
    • هَٰذَا
    • this
    • بِـَٔالِهَتِنَا
    • to our gods
    • يَٰٓإِبْرَٰهِيمُ
    • O Ibrahim?"
    63
    • قَالَ
    • He said,
    • بَلْ
    • "Nay,
    • فَعَلَهُۥ
    • (some doer) did it.
    • كَبِيرُهُمْ
    • Their chief
    • هَٰذَا
    • (is) this.
    • فَسْـَٔلُوهُمْ
    • So ask them
    • إِن
    • if
    • كَانُوا۟
    • they (can)
    • يَنطِقُونَ
    • speak."
    64
    • فَرَجَعُوٓا۟
    • So they returned
    • إِلَىٰٓ
    • to
    • أَنفُسِهِمْ
    • themselves
    • فَقَالُوٓا۟
    • and said,
    • إِنَّكُمْ
    • "Indeed, you
    • أَنتُمُ
    • [you]
    • ٱلظَّٰلِمُونَ
    • (are) the wrongdoers."
    65
    • ثُمَّ
    • Then
    • نُكِسُوا۟
    • they were turned
    • عَلَىٰ
    • on
    • رُءُوسِهِمْ
    • their heads,
    • لَقَدْ
    • "Verily,
    • عَلِمْتَ
    • you know
    • مَا
    • not
    • هَٰٓؤُلَآءِ
    • these
    • يَنطِقُونَ
    • (can) speak!"
    66
    • قَالَ
    • He said,
    • أَفَتَعْبُدُونَ
    • "Then do you worship
    • مِن
    • besides *[meaning includes next or prev. word]
    • دُونِ
    • besides *[meaning includes next or prev. word]
    • ٱللَّهِ
    • Allah
    • مَا
    • what
    • لَا
    • (does) not
    • يَنفَعُكُمْ
    • benefit you
    • شَيْـًٔا
    • (in) anything
    • وَلَا
    • and not
    • يَضُرُّكُمْ
    • harms you?
    67
    • أُفٍّ
    • Uff
    • لَّكُمْ
    • to you
    • وَلِمَا
    • and to what
    • تَعْبُدُونَ
    • you worship
    • مِن
    • besides *[meaning includes next or prev. word]
    • دُونِ
    • besides *[meaning includes next or prev. word]
    • ٱللَّهِ
    • Allah.
    • أَفَلَا
    • Then will not
    • تَعْقِلُونَ
    • you use reason?"
    68
    • قَالُوا۟
    • They said,
    • حَرِّقُوهُ
    • "Burn him
    • وَٱنصُرُوٓا۟
    • and support
    • ءَالِهَتَكُمْ
    • your gods,
    • إِن
    • if
    • كُنتُمْ
    • you are
    • فَٰعِلِينَ
    • doers."
    69
    • قُلْنَا
    • We said,
    • يَٰنَارُ
    • "O fire!
    • كُونِى
    • Be
    • بَرْدًا
    • cool[ness]
    • وَسَلَٰمًا
    • and safe[ty]
    • عَلَىٰٓ
    • for
    • إِبْرَٰهِيمَ
    • Ibrahim."
    70
    • وَأَرَادُوا۟
    • And they intended
    • بِهِۦ
    • for him,
    • كَيْدًا
    • a plan
    • فَجَعَلْنَٰهُمُ
    • but We made them
    • ٱلْأَخْسَرِينَ
    • the greatest losers.
    71
    • وَنَجَّيْنَٰهُ
    • And We delivered him
    • وَلُوطًا
    • and Lut
    • إِلَى
    • to
    • ٱلْأَرْضِ
    • the land
    • ٱلَّتِى
    • which
    • بَٰرَكْنَا
    • We (had) blessed
    • فِيهَا
    • [in it]
    • لِلْعَٰلَمِينَ
    • for the worlds.
    72
    • وَوَهَبْنَا
    • And We bestowed
    • لَهُۥٓ
    • on him
    • إِسْحَٰقَ
    • Isaac
    • وَيَعْقُوبَ
    • and Yaqub
    • نَافِلَةً
    • (in) addition,
    • وَكُلًّا
    • and all
    • جَعَلْنَا
    • We made
    • صَٰلِحِينَ
    • righteous.
    73
    • وَجَعَلْنَٰهُمْ
    • And We made them
    • أَئِمَّةً
    • leaders,
    • يَهْدُونَ
    • they guide
    • بِأَمْرِنَا
    • by Our Command.
    • وَأَوْحَيْنَآ
    • And We inspired
    • إِلَيْهِمْ
    • to them
    • فِعْلَ
    • (the) doing
    • ٱلْخَيْرَٰتِ
    • (of) good deeds,
    • وَإِقَامَ
    • and establishment
    • ٱلصَّلَوٰةِ
    • (of) the prayer
    • وَإِيتَآءَ
    • and giving
    • ٱلزَّكَوٰةِ
    • (of) zakah;
    • وَكَانُوا۟
    • and they were
    • لَنَا
    • of Us
    • عَٰبِدِينَ
    • worshippers.
    74
    • وَلُوطًا
    • And (to) Lut
    • ءَاتَيْنَٰهُ
    • We gave him
    • حُكْمًا
    • judgment
    • وَعِلْمًا
    • and knowledge,
    • وَنَجَّيْنَٰهُ
    • and We saved him
    • مِنَ
    • from
    • ٱلْقَرْيَةِ
    • the town
    • ٱلَّتِى
    • which
    • كَانَت
    • was
    • تَّعْمَلُ
    • doing
    • ٱلْخَبَٰٓئِثَ
    • wicked deeds.
    • إِنَّهُمْ
    • Indeed, they
    • كَانُوا۟
    • were
    • قَوْمَ
    • a people
    • سَوْءٍ
    • evil,
    • فَٰسِقِينَ
    • defiantly disobedient.
    75
    • وَأَدْخَلْنَٰهُ
    • And We admitted him
    • فِى
    • into
    • رَحْمَتِنَآ
    • Our Mercy.
    • إِنَّهُۥ
    • Indeed, he
    • مِنَ
    • (was) of
    • ٱلصَّٰلِحِينَ
    • the righteous.
    76
    • وَنُوحًا
    • And Nuh,
    • إِذْ
    • when
    • نَادَىٰ
    • he called
    • مِن
    • before, *[meaning includes next or prev. word]
    • قَبْلُ
    • before, *[meaning includes next or prev. word]
    • فَٱسْتَجَبْنَا
    • so We responded
    • لَهُۥ
    • to him
    • فَنَجَّيْنَٰهُ
    • and We saved him
    • وَأَهْلَهُۥ
    • and his family
    • مِنَ
    • from
    • ٱلْكَرْبِ
    • the affliction,
    • ٱلْعَظِيمِ
    • [the] great.
    77
    • وَنَصَرْنَٰهُ
    • And We helped him
    • مِنَ
    • from
    • ٱلْقَوْمِ
    • the people
    • ٱلَّذِينَ
    • who
    • كَذَّبُوا۟
    • denied
    • بِـَٔايَٰتِنَآ
    • Our Signs.
    • إِنَّهُمْ
    • Indeed, they
    • كَانُوا۟
    • were
    • قَوْمَ
    • a people
    • سَوْءٍ
    • evil,
    • فَأَغْرَقْنَٰهُمْ
    • so We drowned them
    • أَجْمَعِينَ
    • all.
    78
    • وَدَاوُۥدَ
    • And Dawud
    • وَسُلَيْمَٰنَ
    • and Sulaiman,
    • إِذْ
    • when
    • يَحْكُمَانِ
    • they judged
    • فِى
    • concerning
    • ٱلْحَرْثِ
    • the field,
    • نَفَشَتْ
    • pastured
    • فِيهِ
    • in it
    • غَنَمُ
    • sheep
    • ٱلْقَوْمِ
    • (of) a people,
    • وَكُنَّا
    • and We were
    • لِحُكْمِهِمْ
    • to their judgment
    • شَٰهِدِينَ
    • witness.
    79
    • فَفَهَّمْنَٰهَا
    • And We gave understanding of it
    • سُلَيْمَٰنَ
    • (to) Sulaiman,
    • وَكُلًّا
    • and (to) each
    • ءَاتَيْنَا
    • We gave
    • حُكْمًا
    • judgment
    • وَعِلْمًا
    • and knowledge.
    • وَسَخَّرْنَا
    • And We subjected
    • مَعَ
    • with
    • دَاوُۥدَ
    • Dawud
    • ٱلْجِبَالَ
    • the mountains
    • يُسَبِّحْنَ
    • (to) glorify Our praises
    • وَٱلطَّيْرَ
    • and the birds.
    • وَكُنَّا
    • And We were
    • فَٰعِلِينَ
    • the Doers.
    80
    • وَعَلَّمْنَٰهُ
    • And We taught him
    • صَنْعَةَ
    • (the) making
    • لَبُوسٍ
    • (of) coats of armor
    • لَّكُمْ
    • for you
    • لِتُحْصِنَكُم
    • to protect you
    • مِّنۢ
    • from
    • بَأْسِكُمْ
    • your battle.
    • فَهَلْ
    • Then will
    • أَنتُمْ
    • you
    • شَٰكِرُونَ
    • (be) grateful?
    81
    • وَلِسُلَيْمَٰنَ
    • And to Sulaiman,
    • ٱلرِّيحَ
    • the wind
    • عَاصِفَةً
    • forcefully
    • تَجْرِى
    • blowing
    • بِأَمْرِهِۦٓ
    • by his command
    • إِلَى
    • to
    • ٱلْأَرْضِ
    • the land
    • ٱلَّتِى
    • which
    • بَٰرَكْنَا
    • We blessed
    • فِيهَا
    • [in it].
    • وَكُنَّا
    • And We are
    • بِكُلِّ
    • of every
    • شَىْءٍ
    • thing
    • عَٰلِمِينَ
    • Knowers.
    82
    • وَمِنَ
    • And of
    • ٱلشَّيَٰطِينِ
    • the devils
    • مَن
    • (were some) who
    • يَغُوصُونَ
    • would dive
    • لَهُۥ
    • for him
    • وَيَعْمَلُونَ
    • and would do
    • عَمَلًا
    • work
    • دُونَ
    • other than
    • ذَٰلِكَ
    • that.
    • وَكُنَّا
    • And We were
    • لَهُمْ
    • of them
    • حَٰفِظِينَ
    • Guardians.
    83
    • وَأَيُّوبَ
    • And Ayub,
    • إِذْ
    • when
    • نَادَىٰ
    • he called
    • رَبَّهُۥٓ
    • (to) his Lord,
    • أَنِّى
    • "Indeed, [I]
    • مَسَّنِىَ
    • has touched me
    • ٱلضُّرُّ
    • the adversity,
    • وَأَنتَ
    • and You
    • أَرْحَمُ
    • (are) Most Merciful
    • ٱلرَّٰحِمِينَ
    • (of) the Merciful."
    84
    • فَٱسْتَجَبْنَا
    • So We responded
    • لَهُۥ
    • to him
    • فَكَشَفْنَا
    • and We removed
    • مَا
    • what
    • بِهِۦ
    • (was) on him
    • مِن
    • of
    • ضُرٍّ
    • (the) adversity.
    • وَءَاتَيْنَٰهُ
    • And We gave him
    • أَهْلَهُۥ
    • his family
    • وَمِثْلَهُم
    • and (the) like thereof
    • مَّعَهُمْ
    • with them
    • رَحْمَةً
    • (as) Mercy
    • مِّنْ
    • from Ourselves, *[meaning includes next or prev. word]
    • عِندِنَا
    • from Ourselves, *[meaning includes next or prev. word]
    • وَذِكْرَىٰ
    • and a reminder
    • لِلْعَٰبِدِينَ
    • for the worshippers.
    85
    • وَإِسْمَٰعِيلَ
    • And Ishmael
    • وَإِدْرِيسَ
    • and Idris
    • وَذَا
    • and Dhul-Kifl; *[meaning includes next or prev. word]
    • ٱلْكِفْلِ
    • and Dhul-Kifl; *[meaning includes next or prev. word]
    • كُلٌّ
    • all
    • مِّنَ
    • (were) of
    • ٱلصَّٰبِرِينَ
    • the patient ones.
    86
    • وَأَدْخَلْنَٰهُمْ
    • And We admitted them
    • فِى
    • in
    • رَحْمَتِنَآ
    • Our Mercy.
    • إِنَّهُم
    • Indeed, they
    • مِّنَ
    • (were) of
    • ٱلصَّٰلِحِينَ
    • the righteous.
    87
    • وَذَا
    • And Dhun-Nun *[meaning includes next or prev. word]
    • ٱلنُّونِ
    • And Dhun-Nun *[meaning includes next or prev. word]
    • إِذ
    • when
    • ذَّهَبَ
    • he went
    • مُغَٰضِبًا
    • (while) angry
    • فَظَنَّ
    • and thought
    • أَن
    • that
    • لَّن
    • never
    • نَّقْدِرَ
    • We would decree
    • عَلَيْهِ
    • upon him.
    • فَنَادَىٰ
    • Then he called
    • فِى
    • in
    • ٱلظُّلُمَٰتِ
    • the darkness(es)
    • أَن
    • that,
    • لَّآ
    • "(There is) no
    • إِلَٰهَ
    • god
    • إِلَّآ
    • except
    • أَنتَ
    • You,
    • سُبْحَٰنَكَ
    • Glory be to You!
    • إِنِّى
    • Indeed, [I]
    • كُنتُ
    • I am
    • مِنَ
    • of
    • ٱلظَّٰلِمِينَ
    • the wrongdoers."
    88
    • فَٱسْتَجَبْنَا
    • So We responded
    • لَهُۥ
    • to him,
    • وَنَجَّيْنَٰهُ
    • and We saved him
    • مِنَ
    • from
    • ٱلْغَمِّ
    • the distress.
    • وَكَذَٰلِكَ
    • And thus
    • نُۨجِى
    • We save
    • ٱلْمُؤْمِنِينَ
    • the believers.
    89
    • وَزَكَرِيَّآ
    • And Zakariya,
    • إِذْ
    • when
    • نَادَىٰ
    • he called
    • رَبَّهُۥ
    • (to) his Lord,
    • رَبِّ
    • "My Lord!
    • لَا
    • (Do) not
    • تَذَرْنِى
    • leave me
    • فَرْدًا
    • alone,
    • وَأَنتَ
    • while You
    • خَيْرُ
    • (are) [the] Best
    • ٱلْوَٰرِثِينَ
    • (of) the inheritors."
    90
    • فَٱسْتَجَبْنَا
    • So We responded
    • لَهُۥ
    • to him,
    • وَوَهَبْنَا
    • and We bestowed
    • لَهُۥ
    • on him
    • يَحْيَىٰ
    • Yahya,
    • وَأَصْلَحْنَا
    • and We cured
    • لَهُۥ
    • for him
    • زَوْجَهُۥٓ
    • his wife.
    • إِنَّهُمْ
    • Indeed, they
    • كَانُوا۟
    • used (to)
    • يُسَٰرِعُونَ
    • hasten
    • فِى
    • in
    • ٱلْخَيْرَٰتِ
    • good deeds,
    • وَيَدْعُونَنَا
    • and they supplicate to Us
    • رَغَبًا
    • (in) hope
    • وَرَهَبًا
    • and fear,
    • وَكَانُوا۟
    • and they were
    • لَنَا
    • to Us
    • خَٰشِعِينَ
    • humbly submissive.
    91
    • وَٱلَّتِىٓ
    • And she who
    • أَحْصَنَتْ
    • guarded
    • فَرْجَهَا
    • her chastity,
    • فَنَفَخْنَا
    • so We breathed
    • فِيهَا
    • into her
    • مِن
    • of
    • رُّوحِنَا
    • Our Spirit,
    • وَجَعَلْنَٰهَا
    • and We made her
    • وَٱبْنَهَآ
    • and her son
    • ءَايَةً
    • a sign
    • لِّلْعَٰلَمِينَ
    • for the worlds.
    92
    • إِنَّ
    • Indeed,
    • هَٰذِهِۦٓ
    • this
    • أُمَّتُكُمْ
    • (is) your religion -
    • أُمَّةً
    • religion
    • وَٰحِدَةً
    • one,
    • وَأَنَا۠
    • and I Am
    • رَبُّكُمْ
    • your Lord,
    • فَٱعْبُدُونِ
    • so worship Me.
    93
    • وَتَقَطَّعُوٓا۟
    • But they cut off
    • أَمْرَهُم
    • their affair
    • بَيْنَهُمْ
    • among themselves,
    • كُلٌّ
    • all
    • إِلَيْنَا
    • to Us
    • رَٰجِعُونَ
    • (will) return.
    94
    • فَمَن
    • Then whoever
    • يَعْمَلْ
    • does
    • مِنَ
    • [of]
    • ٱلصَّٰلِحَٰتِ
    • [the] righteous deeds
    • وَهُوَ
    • while he
    • مُؤْمِنٌ
    • (is) a believer
    • فَلَا
    • then not
    • كُفْرَانَ
    • (will be) rejected
    • لِسَعْيِهِۦ
    • [of] his effort.
    • وَإِنَّا
    • And indeed, We
    • لَهُۥ
    • of it
    • كَٰتِبُونَ
    • (are) Recorders.
    95
    • وَحَرَٰمٌ
    • And (there is) prohibition
    • عَلَىٰ
    • upon
    • قَرْيَةٍ
    • a city
    • أَهْلَكْنَٰهَآ
    • which We have destroyed,
    • أَنَّهُمْ
    • that they
    • لَا
    • not
    • يَرْجِعُونَ
    • will return.
    96
    • حَتَّىٰٓ
    • Until
    • إِذَا
    • when
    • فُتِحَتْ
    • has been opened
    • يَأْجُوجُ
    • (for) the Yajuj
    • وَمَأْجُوجُ
    • and Majuj,
    • وَهُم
    • and they
    • مِّن
    • from
    • كُلِّ
    • every
    • حَدَبٍ
    • elevation
    • يَنسِلُونَ
    • descend.
    97
    • وَٱقْتَرَبَ
    • And has approached
    • ٱلْوَعْدُ
    • the promise
    • ٱلْحَقُّ
    • [the] true
    • فَإِذَا
    • then behold,
    • هِىَ
    • [it]
    • شَٰخِصَةٌ
    • (are) staring
    • أَبْصَٰرُ
    • (the) eyes
    • ٱلَّذِينَ
    • (of) those who
    • كَفَرُوا۟
    • disbelieved,
    • يَٰوَيْلَنَا
    • "O woe to us!
    • قَدْ
    • Verily,
    • كُنَّا
    • we had been
    • فِى
    • in
    • غَفْلَةٍ
    • heedlessness
    • مِّنْ
    • of
    • هَٰذَا
    • this;
    • بَلْ
    • nay,
    • كُنَّا
    • we were
    • ظَٰلِمِينَ
    • wrongdoers."
    98
    • إِنَّكُمْ
    • Indeed, you
    • وَمَا
    • and what
    • تَعْبُدُونَ
    • you worship
    • مِن
    • 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]
    • حَصَبُ
    • (are) firewood
    • جَهَنَّمَ
    • (of) Hell.
    • أَنتُمْ
    • You
    • لَهَا
    • to it
    • وَٰرِدُونَ
    • will come.
    99
    • لَوْ
    • If
    • كَانَ
    • were
    • هَٰٓؤُلَآءِ
    • these
    • ءَالِهَةً
    • gods,
    • مَّا
    • not
    • وَرَدُوهَا
    • they (would) have come to it.
    • وَكُلٌّ
    • And all
    • فِيهَا
    • therein
    • خَٰلِدُونَ
    • will abide forever.
    100
    • لَهُمْ
    • For them
    • فِيهَا
    • therein
    • زَفِيرٌ
    • (is) sighing,
    • وَهُمْ
    • and they
    • لَا
    • not
    • يَسْمَعُونَ
    • will hear.
    101
    • إِنَّ
    • Indeed,
    • ٱلَّذِينَ
    • those
    • سَبَقَتْ
    • has gone forth
    • لَهُم
    • for them
    • مِّنَّا
    • from Us
    • ٱلْحُسْنَىٰٓ
    • the good,
    • أُو۟لَٰٓئِكَ
    • those
    • عَنْهَا
    • from it
    • مُبْعَدُونَ
    • (will be) removed far.
    102
    • لَا
    • Not
    • يَسْمَعُونَ
    • they will hear
    • حَسِيسَهَا
    • (the) slightest sound of it
    • وَهُمْ
    • and they
    • فِى
    • in
    • مَا
    • what
    • ٱشْتَهَتْ
    • desire
    • أَنفُسُهُمْ
    • their souls
    • خَٰلِدُونَ
    • will abide forever.
    103
    • لَا
    • Not
    • يَحْزُنُهُمُ
    • will grieve them
    • ٱلْفَزَعُ
    • the terror
    • ٱلْأَكْبَرُ
    • [the] greatest,
    • وَتَتَلَقَّىٰهُمُ
    • and will meet them
    • ٱلْمَلَٰٓئِكَةُ
    • the Angels,
    • هَٰذَا
    • "This
    • يَوْمُكُمُ
    • (is) your Day
    • ٱلَّذِى
    • which
    • كُنتُمْ
    • you were
    • تُوعَدُونَ
    • promised."
    104
    • يَوْمَ
    • (The) Day
    • نَطْوِى
    • We will fold
    • ٱلسَّمَآءَ
    • the heaven
    • كَطَىِّ
    • like (the) folding
    • ٱلسِّجِلِّ
    • (of) a scroll
    • لِلْكُتُبِ
    • for records.
    • كَمَا
    • As
    • بَدَأْنَآ
    • We began
    • أَوَّلَ
    • (the) first
    • خَلْقٍ
    • creation
    • نُّعِيدُهُۥ
    • We will repeat it,
    • وَعْدًا
    • a promise
    • عَلَيْنَآ
    • upon Us.
    • إِنَّا
    • Indeed, We -
    • كُنَّا
    • We are
    • فَٰعِلِينَ
    • (the) Doers.
    105
    • وَلَقَدْ
    • And verily,
    • كَتَبْنَا
    • We have written
    • فِى
    • in
    • ٱلزَّبُورِ
    • the Scripture
    • مِنۢ
    • after *[meaning includes next or prev. word]
    • بَعْدِ
    • after *[meaning includes next or prev. word]
    • ٱلذِّكْرِ
    • the mention,
    • أَنَّ
    • that
    • ٱلْأَرْضَ
    • the earth -
    • يَرِثُهَا
    • will inherit it
    • عِبَادِىَ
    • My slaves,
    • ٱلصَّٰلِحُونَ
    • the righteous.
    106
    • إِنَّ
    • Indeed,
    • فِى
    • in
    • هَٰذَا
    • this
    • لَبَلَٰغًا
    • surely is a Message
    • لِّقَوْمٍ
    • for a people,
    • عَٰبِدِينَ
    • worshippers.
    107
    • وَمَآ
    • And not
    • أَرْسَلْنَٰكَ
    • We have sent you
    • إِلَّا
    • but
    • رَحْمَةً
    • (as) a mercy
    • لِّلْعَٰلَمِينَ
    • for the worlds.
    108
    • قُلْ
    • Say,
    • إِنَّمَا
    • "Only
    • يُوحَىٰٓ
    • it is revealed
    • إِلَىَّ
    • to me
    • أَنَّمَآ
    • that
    • إِلَٰهُكُمْ
    • your god
    • إِلَٰهٌ
    • (is) God
    • وَٰحِدٌ
    • One;
    • فَهَلْ
    • so will
    • أَنتُم
    • you
    • مُّسْلِمُونَ
    • submit (to Him)?"
    109
    • فَإِن
    • But if
    • تَوَلَّوْا۟
    • they turn away
    • فَقُلْ
    • then say,
    • ءَاذَنتُكُمْ
    • "I (have) announced to you
    • عَلَىٰ
    • equally *[meaning includes next or prev. word]
    • سَوَآءٍ
    • equally *[meaning includes next or prev. word]
    • وَإِنْ
    • And not
    • أَدْرِىٓ
    • I know
    • أَقَرِيبٌ
    • whether is near
    • أَم
    • or
    • بَعِيدٌ
    • far
    • مَّا
    • what
    • تُوعَدُونَ
    • you are promised.
    110
    • إِنَّهُۥ
    • Indeed, He
    • يَعْلَمُ
    • knows
    • ٱلْجَهْرَ
    • the declared
    • مِنَ
    • [of]
    • ٱلْقَوْلِ
    • [the] speech
    • وَيَعْلَمُ
    • and He knows
    • مَا
    • what
    • تَكْتُمُونَ
    • you conceal.
    111
    • وَإِنْ
    • And not
    • أَدْرِى
    • I know,
    • لَعَلَّهُۥ
    • perhaps it may be
    • فِتْنَةٌ
    • a trial
    • لَّكُمْ
    • for you,
    • وَمَتَٰعٌ
    • and an enjoyment
    • إِلَىٰ
    • for
    • حِينٍ
    • a time."
    112
    • قَٰلَ
    • He said,
    • رَبِّ
    • "My Lord!
    • ٱحْكُم
    • judge
    • بِٱلْحَقِّ
    • in truth.
    • وَرَبُّنَا
    • And our Lord
    • ٱلرَّحْمَٰنُ
    • (is) the Most Gracious,
    • ٱلْمُسْتَعَانُ
    • the One Whose help is sought
    • عَلَىٰ
    • against
    • مَا
    • what
    • تَصِفُونَ
    • you attribute."

Makkah Period This sūrah of 112 verses was revealed toward the end of the Makkan period of the Messenger’s mission. It explains the “even path” mentioned at the end of Sūrah Tā-Hā. It gives answers to the objections made by the Makkan polytheists to the creeds of Islam, and provides support for these creeds, as well as relating some episodes from the lives of a number of earlier Prophets. It concludes by stating that, with its essentials of faith, worship, morality, and individual and collective life, Islam is the Religion which God has appointed for humankind and which He has conveyed to them through all the Prophets. 1. Their reckoning has drawn near for humankind, yet they do not pay heed to it, being lost in worldly things and heedlessness.1 1. Knowledge of the Last Day rests only with God, and the Last Day may come unexpectedly at any time. If we look at how many centuries have passed since this warning was given concerning the Last Hour, which has not yet come, compared with the life of the world and humankind on the earth, the period is very brief. A person who says in the late afternoon that evening is near is telling the truth. Secondly, reckoning for everybody begins just after their death, and nothing is nearer to one than death. 2. Whenever a new Revelation comes to them from their Lord to warn and enlighten them, they only listen to it in a playful manner, 3. With hearts set on passing pleasures; yet those who lead in wrongdoing, especially by associating partners with God, confer among themselves in great secret: “Is this (not) but a mortal like you? Will you, then, yield to magic while you see it patently?” 4. (The Messenger) says (in response): “My Lord knows every word spoken in the heaven and on the earth. He is the All-Hearing, the All-Knowing.” 5. (Confused about which source they should attribute the Qur’an to) they say, “No, but Muhammad offers some jumbles of dream images he has. No, but he fabricates all this! No, but he is a poet. If he is true in his claim, then let him come to us with a sign (a miracle), just as the previous Messengers were sent with miracles!” 6. Not one of the peoples before them that We destroyed believed (even though the Messengers came to them with miracles). Will then these believe? 7. We did not send as Messengers before you (O Muhammad), any but men to whom We revealed. So (O people) ask those who have special knowledge (of the Divine Revelations), if you do not know. 8. Nor did We make them bodies not needing food so that they would not eat like others, nor were they immortals. 9. We promised them help and victory, and We kept Our promise: We saved them and all whom We willed (and bound Ourselves to save – the believers),2 and We destroyed those who wasted their God-given faculties and committed excesses. 2. See 37: 171–73; 10: 103. 10. Now We send down to you (O people of Makkah and O all humankind,) a Book which contains what you must heed in life for your honor and happiness. Will you not, then, use your reason? 11. How many a community that did the greatest wrong (by associating partners with God) and thereby wronged itself have We shattered, and raised up another people after them. 12. When they felt Our mighty punishment coming, they at once attempted to flee from it. 13. “Do not attempt to flee, but return to all that (ease and comfort) in which you had been lost without scruples, and to your homes, that you may be appealed to by the poor and needy, or to take your valuable counsels! 14. They could only cry: “Oh, woe to us! We were indeed wrongdoers!” 15. That cry of theirs did not cease until We made them like reaped corn, and a heap of ashes. 16. We have not created the heavens and the earth and all that is between them as a play and game for Us. 17. If We had willed to find a pastime (without creating the heavens and the earth with all that is in and between them), We would indeed have found it in Our Presence, if We were going to do so! 18. No, but We hurl the truth against falsehood, and it breaks the latter’s head, and see, it vanishes. So woe to you for all the falsehood you attribute to God. 622 19. To Him belongs whoever is in the heavens and the earth. And those (the angels) who are with Him, never disdain to worship Him, nor do they ever weary. 20. They glorify Him by night and day (proclaiming that He is absolutely exalted above any shortcoming or need of partners or doing pointless things), and never show tiredness and never lose zeal. 21. What, have those polytheists (given up hope of heaven and) adopted deities from the earth, (do they believe) that they (those deities) can raise up the dead? 22. But the fact is that had there been in the heavens and the earth any deities other than God, both (of those realms) would certainly have fallen into ruin. All-Glorified God is, the Lord of the Supreme Throne, in that He is absolutely above all that they attribute to Him. 23. He cannot be called to account for whatever He does, but their false deities (they have adopted from among conscious beings) are accountable. 24. What, have they adopted deities other than Him? Say (O Messenger): “If so, present your proof! But look, here is the Book those who are in my company follow, and there are the Books those who came before me followed: (what is stressed in all of them is that there is no deity other than Him.)” Whereas they have nothing to do with knowledge so that they might know the truth. This is why they turn away from it in aversion. 25. We never sent any Messenger before you except that We revealed to him that there is no deity but Me, so worship Me alone. 26. Yet some say, “The All-Merciful has taken to Himself a child.” All-Glorified He is (in that He is absolutely above doing such things). Rather, those (the angels, whom they regard as God’s offspring) are but His honored servants. 27. They speak only what He has spoken to them and allows them to speak, and they act by His command. 28. He knows what lies before them and what lies after them (what lies in their future and in their past, what is known to them and what is hidden from them); and they cannot intercede for any but His believing servants, those with whom He is well-pleased, and they themselves quake for reverent awe of Him. 29. If any of them were to attempt to say, “I am a deity besides Him,” We would recompense him with Hell. Thus do We recompense all such wrongdoers. 30. Do those who disbelieve ever consider that the heavens and the earth were at 623 first one piece, and then We parted them as separate entities; and that We have made every living thing from water?3 Will they still not come to believe? 3. Every verse of the Qur’ān has both outer and inner meanings, limits and a point of comprehension, as well as boughs, branches, and twigs. Each phrase, word, letter, and diacritical point has many aspects. Each person who hears it receives his or her share through a different door. To learned people who have not studied modern sciences, one piece in the verse means that when the heavens were clear and without clouds, and the earth was dry, lifeless, and incapable of giving birth, God opened the heavens with rain and the soil with vegetation, and created all living beings through some sort of marriage and impregnation by means of water. They understand that everything is the work of such an All-Powerful One of Majesty, and that the surface of the earth is merely His small garden, and all the clouds that veil the surface of the sky are sponges for watering it. They prostrate themselves before the greatness of His Power. To exacting scholars, it means: “In the beginning, the heavens and the earth were a formless mass, each consisting of matter as if “dough,” without produce or creatures. The All-Wise Creator separated them and rolled them out and, giving each a comely shape and beneficial form, and made them the origins of multiform, adorned creatures.” These scholars are filled with admiration at His Wisdom’s comprehensiveness. Modern scientists understand that the solar system was like a cloud of gases, or was fused like a mass of “dough.” Then the All-Powerful and Self-Subsistent One rolled it out and placed the planets in their respective positions; or, the mass of gases began to cool due to the extremely speedy movement. The Almighty left the sun where it was and brought the earth here. Spreading soil over its surface, watering it with rain, and illuminating it with sunlight, He made the world inhabitable and placed us on it. These scientists are saved from the swamp of naturalism, and declare: “I believe in God, the One, the Unique.” Another meaning this verse presents to modern scientists is: The universe was only in the form of ether, a pervasive matter (which some regard as hydrogen, one of the two atoms that are needed to make up water). God made ether a source of atoms from which He created all things, and He has placed everything in this “ocean” of the ether (The Words, “The 25th Word,” 411–412, “The 31st Word,” 587–588). 31. We have set up firm mountains on the earth lest it should shake them with its movement, and We have made thereon broad paths, so that they might find their way. 32. And We have established the heaven as a canopy well-secured (against collapse and the ascension of devils). Yet they turn away from all such signs (of truth manifested) in the universe. 33. It is He Who has created the night and the day and the sun and the moon. Every one (of such celestial bodies) floats4 in its orbit. 624 4. The verbs SaBaHa and JāRa (36: 38), meaning floating and running in the water, respectively, and the terms which the Qur’ān uses for the movement of celestial bodies, suggest that space is not empty, but rather is filled with some pervasive matter. Bediüzzaman Said Nursi emphasizes that space consists of ether and refers to it as “the ocean of heaven” (The Words, “The 31st Word,” 587–588). 34. We never granted everlasting life to any human being before you (O Messenger); so if you die, will they live forever? 35. Every soul (person)5 is bound to taste death, and We try you through the bad and the good things (of life) by way of testing (so that your real character and rank may reveal itself ). In fact, you are on the way to return to Us (to finally be brought to Our Presence). 5. The term nafs (soul, self ) is used in the Qur’ān in various, but similar, complementary meanings. First, it means the self of a person or a thing. In this meaning, it is also used for God (3: 28; 5: 116). Its second meaning is the substance and essence which is the source of physical life in a human being, or the dimension or aspect of the spirit which is the basis of animal and human physical life (6: 93). In its third meaning, as the basis of the human physical or worldly life, it is the essence or substance which is aware of the needs of life, which demands and tastes pleasures and encourages a person to meet those needs and experience those pleasures. In a sense, it is the substance which incites a person to commit evil (12: 53). It can and must be trained. When trained, it can be elevated from being a substance which commands evils, or being an evil-commanding soul, to the rank of being a soul at rest with faith in and worship of God (89: 27–28). In its other and most comprehensive meaning, it is human nature or the individual person (4: 1). 36. When those who persistently disbelieve see you, they make you but a target of mockery, (saying to each other): “Is this the one who speaks against your deities?” (They cannot bear to hear their false deities denied.) And yet it is they themselves who deny the Book of the All-Merciful (Who has created them and embraces them with mercy, without recognizing this as a crime). 37. Humankind are by nature impatient as if made of haste, (this is why they ask derisively when the punishment with which they are threatened will come.) I will soon show you the truth of My threats, so do not ask Me to hasten it. 38. But they insistently ask, “After all, when will this threat be fulfilled? (Answer us, O you who believe in it,) if you are people of truth!” 625 39. If only those who persistently disbelieve knew the time when they will be unable to ward off the Fire from their faces, and from their backs, and they will never be helped against it! 40. But it will come upon them all of a sudden and dumbfound them. They will not be able to avert it, nor will they be given respite to escape it. 41. Indeed, Messengers were mocked before you (O Muhammad), but the very thing, because of which the people used to mock them, overwhelmed those who scoffed at the Messengers (to humiliate them). 42. Say: “Who could protect you by night and day from the All-Merciful, if He wills to punish you?” And yet, they turn away from the Book of their Lord in aversion. 43. Or do they really have deities apart from Us to defend them? They (those alleged deities) are not even able to help themselves, nor can they get any help and friendship from Us. 44. The truth is that We have provided for those (polytheist sinners) and their forefathers to enjoy life, so that they have lived for a long time in ease and safety. (This is why they think that they will live forever in prosperity.) But do they not see how We deal with the earth, reducing it of its outlying parts?6 So, can they really be the victors? 6. For reducing the earth of its outlying parts, see 13: 41, note 14. 45. Say: “I warn you only on the strength of the Revelation (in which there is no doubt). But the deaf do not hear the call, however much they are warned.” 46. And yet, if but a breath of your Lord’s punishment touches them,7 they are sure to cry: “Oh, woe to us! We were indeed wrongdoers!” 7. Bediüzzaman Said Nursi cites this verse as one of the typical examples of the Qur’ān’s miraculous eloquence. To indicate the severity of God’s punishment, the clause points to the least amount or slightest degree of it. As the entire clause expresses this slightness, all of its parts should reinforce that meaning. The words “If but” (la-in) signify uncertainty and, therefore, imply slightness (of punishment). The verb massa means to touch slightly, also signifying slightness. Nafhatun (a breath) is merely a puff of air. By both its meaning and its being used without the definite article and, therefore, by indicating indefiniteness, this word again underlines the slightness. The partitive min implies a part or a piece, thus indicating paucity. The word ‘adhāb (punishment) is light in meaning compared to nakāl (exemplary chastisement) and ‘iqāb (heavy penalty), and denotes a light punishment. The use of Rabb (Lord, Provider, Sustainer), suggesting affection, instead of (for example) Overwhelming, All-Compelling, or 626 Ever-Able to Requite, also expresses slightness. Therefore, when so slight a breath of punishment has such an effect, we should ponder how severe Divine chastisement might be. We see in this short clause an example of the way the Qur’an’s parts are related to each other and complement each other’s meaning. This example demonstrates the Qur’ān’s choice of words and the wisdom in choosing them (The Words, “The 25th Word,” 392). 47. We will set up balances of absolute justice on the Day of Resurrection, and no person will be wronged in the least. Even though it be a deed so much as the weight of a grain of mustard seed, We will bring it forth to be weighed. We suffice as reckoners. 48. We granted Moses and Aaron the Criterion (the Book distinguishing between truth and falsehood,) and made it a (guiding) light and reminder for the God-revering, pious. 49. They stand in great awe of their Lord though unseen (and beyond their perception), and tremble with the thought of the Last Hour. 50. And this one (the Qur’an), too, is a Reminder full of blessings which We are sending down. Will you then reject it? 51. Indeed We had, before this, granted Abraham discretion and his particular consciousness of truth, and We knew him very well (in all aspects of his character). 52. He said to his father and people: “What are these images to which you pay such sincere devotion?” 53. They said: “We have found our forefathers worshipping them.” 54. “So, it is certain that,” said he, “both of you, you and your forefathers, have been in obvious error.” 55. They asked: “Is it the truth that you are proclaiming to us or are you jesting?” 56. He answered: “No, but your Lord is the Lord of the heavens and the earth, Who has originated them, each with particular features, and I am one to bear witness to this truth.” 57. And (he made a decision:) “By God, I will most certainly devise a plan against your idols as soon as you have turned your backs and gone away!” 58. And then he broke all of them to pieces except the one biggest in their sight, 627 so that they might be able turn back to it (to ask what had happened)! 59. “Who has done all this to our deities?” they exclaimed. “Indeed, he is one of the worst wrongdoers!” 60. Some said: “We heard a young man make mention of them, who is called Abraham.” 61. They said: “Then bring him before the people’s eyes, so that they may bear witness against him!” 62. “Abraham,” they asked, “is it you who has done this to our deities?” 63. He answered: “Rather, (some doer) must have done it – this is the biggest of them. Ask them, if they are able to speak!” 64. So they turned to their conscious nature which awoke to truth, and said (among themselves): “You (we), it is you (we) who are the wrongdoers!” 65. But afterwards, (under the influence of the same factors causing them to disbelieve) they relapsed into their former way of believing, and said to Abraham: “You know very well that these (images) cannot speak.” 66. (Abraham) said: “Then, do you worship, instead of God, that which cannot benefit you in any way, nor harm you? 67. “Shame on you and on all that you worship instead of God! Will you not reason and understand?” 68. They exclaimed: “Burn him and so protect your deities, if you really mean to do something!” 69. “O fire,” We ordered, “Be cool and peaceful for Abraham!”8 8. This verse contains three subtle points: First: Like every element in nature, fire performs a duty under God’s command. It did not burn Abraham, upon him be peace, for God commanded it not to do so. Second: One type of heat burns through coldness. Through the phrase, Be peaceful, God Almighty commanded the cold: “Do not burn him.” An interpreter of the Qur’ān remarks: “If He had not said ‘Be peaceful!, it would have burned him with its coldness.” Fire can simultaneously burn and be cold. Science has discovered a fire called “white heat” which does not radiate its heat. Instead, by attracting the surrounding heat, it causes the surrounding area to become cold enough to freeze liquids and, in effect, burns them through its cold. (Hell, which contains all degrees and sorts of fire, may well also have this intense cold.) Third: Just as there is an immaterial substance like faith, and an armor like Islam, which 628 will remove the effects of Hellfire and prevent them from harming us, there must be a physical substance that will protect against and prevent the effects of fire. As the fire did not burn Abraham’s body or clothes, people can make a similar armor to protect them against fire. Thus, the verse suggests: O nation of Abraham. Be like Abraham, so that your garments may be your guard against the fire, your greatest enemy, in both worlds. Coat your spirit with faith, and it will be your armor against Hellfire. Moreover, earth contains substances that will protect you from fire’s evil. Search for them, extract them, and coat yourselves with them. As an important step in our progress, humankind discovered a fire-resistant substance. But see how elevated, fine, and beautiful a garment this verse indicates, one which will be woven on the loom of purity of faith in and submission to God, and which will not be torn for all eternity (The Words, “The 20th Word,” 273). 70. They had schemed to destroy him but We frustrated them, making them the worst of losers. 71. We saved him and Lot (who believed in him), guiding them to the land (of Damascus, including Palestine) in which We have produced many blessings for all peoples. 72. We bestowed upon him Isaac, and as an additional gift, Jacob (for grandson); and each We made righteous. 73. And We made them leaders guiding people by Our command, and We revealed to them to do good deeds, and to establish the Prayer in conformity with its conditions, and pay the Prescribed Purifying Alms. They were Our servants devoted to worshipping us with all sincerity. 74. And Lot too (We made a leader), to whom We granted sound, wise judgment, and revealed knowledge, and We saved him from the people of the land who were given to deeds of corruption. Truly, they were a wicked people lost in transgression. 75. We embraced him in Our mercy; surely he was among the righteous. 76. And Noah, too. He had called out to Us long before (Abraham), and We answered his prayer and saved him and (those of ) his family and people (who believed in him) from the tremendous distress. 77. We helped him to safety from the people who denied Our Revelations. Truly, they were a wicked people, so We caused them all to drown. 629 78. (Among those whom We made leaders were) David and Solomon. The two were once judging a case regarding a field into which the sheep of some other people had strayed at night. We were watching and witnessing their judgment. 79. We made Solomon understand the case more clearly. We granted each of them sound, wise judgment and knowledge (pertaining to the mission, and in accordance with the time and conditions of each).9 And We subdued the mountains, as well as birds, to glorify Us along with David.10 It is We Who do all these things. 9. According to the reports, Solomon, upon him be peace, judged that the owner of the field should temporarily possess the sheep and benefit from their milk, wool, and newborn lambs. In the meanwhile, the field was to be entrusted to the owner of the sheep to cultivate it and restore to its former condition. David, upon him be peace, approved this judgment. The verse is silent about David’s judgment. The sentence, We granted each of them sound judgment and knowledge (pertaining to the mission, and in accordance with the time and conditions of each), removes any misunderstanding concerning him. But it suggests that Solomon’s judgment was more to the point. A Prophetic Tradition recorded in Sahīh al-Bukhārī (“I‘tisām,” 21) establishes a judicial principle: “If a judge does his best to arrive at the right judgment, he gets two rewards when he gives a correct verdict and one reward when he errs.” The verse supports this and makes it clear that both of the two judges, who give two different verdicts in the same case, get a reward, provided both sincerely do their best to judge rightly in a matter about which there is no clear, specific judgment in either the Qur’ān or the Sunnah. 10. The verse points out that Almighty God gave David’s glorifications such strength and such a resonant and pleasing tone that they brought ecstasy to the mountains. Like a huge sound system, each mountain formed a circle around the chief reciter – David, upon him be peace – and repeated his glorifications. This is a reality, for every mountain with caves can “speak.” If you declare before a mountain: “All praise be to God,” the mountain will echo it back. Since God Almighty has granted this ability to mountains, it can be developed. God endowed David, upon him be peace, with both Messengership and the Caliphate in an exceptional form. Thus, He made this seed of ability flourish as a miracle with that comprehensive Messengership and magnificent sovereignty, causing the great mountains to follow him like soldiers, students, or disciples. Under his direction and in his tongue, they glorified the All-Majestic Creator and repeated whatever he said. At present, due to advancements in communication, a great commander can disperse a large army through the mountains to repeat his declaration, “God is the Greatest,” at the same time, and make the mountains speak and ring with the words. If an ordinary commander can do this, a magnificent commander of Almighty God can get them actually to utter and recite God’s glorifications. Moreover, each mountain has a collective personality and corporate identity, and offers glorifications and worship particular to it. Just as each one through echoes glorifies in the tongue of humankind, it also glorifies the All-Majestic 630 Creator in its own particular tongue (The Words, “The 20th Word,” 271). 80. And We taught him the art of making iron coats-of-mail so that they might fortify you from the violence of war. So, are you (really people who are) thankful? 81. And in Solomon’s service, We put the stormy wind, running at his command to carry him to the land in which We have produced blessings (for people).11 We have full knowledge of everything (with their true nature and all their aspects). 11. Solomon covered the distance it would normally take two months to walk in two strides by flying through the air (34: 12). This suggests that humanity can and should strive to travel through the air. Almighty God is saying here: “One of My servants did not obey his carnal desires, and I mounted him on the air. If you give up laziness and benefit properly from certain of My laws in nature, you, too, can mount it” (The Words, “The 20th Word,” 267–268). 82. And of the jinn and satans (devils) were some who dived for him (to extract precious stones from the sea) and did other works besides,12 and We were keeping watch over them (to prevent them from disobeying him).13/14 12. They made for him sanctuaries and figures (of inanimate objects) and carvings, as well as basins like ponds and boilers built into the ground (34: 13). 13. The verse states that the Prophet Solomon, upon him be peace, made the jinn, devils, and evil spirits obey him. He prevented their evil and used them for beneficial work. This verse suggests that the jinn, conscious beings and earth’s most important inhabitants after humankind, may serve us and can be contacted. Devils also may be made to serve, either willingly or unwillingly. God Almighty made them obey a servant who obeyed His commands. The verse also implies: “O humankind! I made jinn and devils, including their most evil ones, obey a servant who obeyed Me. If you submit yourself to My commands, most creatures, including the jinn and devils, may be subjugated to you.” These verses mark the highest point in the occult or supernatural sciences that deal with paranormal events, which appear as a blend of art and science. They urge us to subjugate and employ such beings through the Qur’ān so that we may be saved from their evil. The Qur’ān, however, does not allude to modern necromancy, which some “civilized” people practice by trying to contact the spirits of the dead; for these, in reality, are evil spirits masquerading as dead persons. Rather, it is the form known to certain saints, like Muhyi’ddīn ibn al-‘Arabī, who could communicate with good spirits at will, and make contact and form relations with them. 14. David, upon him be peace, was a Prophet who was given a Divine Scripture (the Psalms) and who is praised in the Qur’ān for his sincere and profound devotion to God (38: 17–20). Even though he was a king, he lived a simple life, making his living through his own labor. He had such a great awareness of God that he cried a great deal and fasted every other day. 631 Our Prophet recommended this type of fasting to some Companions who asked what the most rewarding type of supererogatory fasting was (al-Bukhārī, “Tahajjud,” 7, “Sawm,” 59; Muslim, “Siyām,” 182). Unfortunately, the Bible attributes some sinful acts to the Prophets David and Solomon (II Samuel, 11, and I Kings, 11: 1–8), as it attributes to the Prophet Lot, upon them all be peace. It is inconceivable that these holy prophets would have committed the grievous sins attributed to them. If the Qur’ān had not been revealed, we would not be sure whether the previous Prophets really were sincere, devout, and thankful servants of God. The Qur’ān frees Jesus, upon him be peace, from his followers’ mistaken deification of him and from his own people’s denial of his Prophethood, explaining that God had no sons and daughters. It also clears the Israelite and non-Israelite Prophets of their supposed “sins” that are mentioned in the Bible. It presents Jesus as a spirit from God that was breathed into the Virgin Mary, Abraham as an intimate friend of God, Moses as one who spoke to God, David as a sincere servant of God, a Messenger and Caliph, and Solomon as a king and a Prophet who prayed to Him humbly, upon them all be peace. And despite being the greatest and most powerful king that ever lived, the Prophet Solomon, upon him be peace, remained a humble servant of God until his death. 83. And (mention) Job (among those whom We made leaders): he called out to his Lord, saying: “Truly, affliction has visited me (so that I can no longer worship You as I must); and You are the Most Merciful of the merciful.” 84. We answered his prayer and removed all the afflictions from which he suffered; and restored to him his household and the like thereof along with them as a mercy from Us and, as a reminder to those devoted to Our worship.15/16 15. Truthfulness, trustworthiness, the ability to communicate God’s commands, intelligence, and sinlessness are essentials of Prophethood. These are the attributes possessed by every Prophet. All Muslim theologians also agree that Prophets have no bodily or mental defects. Just as they were extraordinarily attractive in personality and conduct, they were also graceful and charming in outward appearance. They were perfect in bodily structure. Prophets must be free from all bodily defects, for their appearance should not repel others. In explaining the Divine wisdom of God’s Messenger living for 63 years, Said Nursi writes: Believers are religiously obliged to love and respect God’s Messenger, upon him be peace, to the utmost degree, and follow his every command without feeling any dislike for any aspect of him. For this reason, God did not allow him to live to the troublesome and often humiliating period of old age, and sent him to the “highest abode” when he was 63 years old (The Letters 2, 84–85). 632 So, just as it is a baseless assertion that the Prophet Moses, upon him be peace, had a speech impediment, some allegations about Job’s distress are also baseless. As can be deduced from the Qur’ānic verses, and as mentioned in the Bible ( Job, 2: 7), he was afflicted with a skin disease which caused painful sores from the soles of his feet to the top of his head. But the allegations that worms lived in his sores or abscesses, or that the resulting offensive odor caused people to leave him, are completely groundless. If people really left him, this might have been due to his later poverty. In the beginning, he was a rich, thankful servant of God; later on, he lost his wealth and children or his family left him. Yet, as a Prophet, he could not have had a repulsive or disgusting appearance; his face, at least, must have been exempt from sores. Nor could his body have emitted an offensive smell. Contrary to the Biblical account that he cursed the day of his birth ( Job, 3: 1) and cursed God openly ( Job, 7: 20-21), justifying himself rather than God ( Job, 32: 2), the Prophet Job, upon him be peace, bore his afflictions for years without any objection. He prayed: Affliction has visited me, and You are the Most Merciful of the merciful (21: 83). God answered his prayer and removed his affliction, and restored to him his household (that he had lost) and the like thereof along with them. 16. While afflicted with numerous wounds for a long time, the Prophet Job, upon him be peace, feared that his duty of worship would suffer, and so he prayed, not for the sake of his own comfort, but for the sake of his worship of God: Affliction has visited me, and You are the Most Merciful of the merciful (21: 83). God Almighty accepted this sincere, disinterested and devout supplication in the most miraculous fashion. He granted Job, upon him be peace, perfect health and made manifest in him all kinds of compassion. Job’s supplication has some important lessons for us to take note of: Corresponding to the physical wounds and sicknesses of Job, upon him be peace, we have spiritual sicknesses. If our inner being were to be turned outward, we would appear more wounded and diseased than Job, upon him be peace. For each sin that we commit and each doubt that enters our mind inflicts wounds on our heart and our spirit. The wounds of Job, upon him be peace, were of such a nature that they threatened his brief worldly life, but our inner wounds threaten our infinitely long, everlasting life. We need the supplication of Job, upon him be peace, thousands of times more than he did himself. Sin, penetrating to the heart, darkens it until it extinguishes the light of faith. Each sin has a path leading to unbelief. Unless that sin is swiftly obliterated by seeking God’s forgiveness, it grows from a worm into a snake that gnaws on the heart. Secondly, life is refined, perfected, and strengthened by means of disasters and illnesses, and fulfils its own purpose. Life led monotonously on the couch of ease and comfort is almost identical with non-existence. Thirdly, this worldly realm is the field of testing, the abode of service. It is not the place of pleasure and being rewarded for things done in it in God’s cause. So sicknesses and misfortunes – as long as they do not affect faith and are patiently endured – conform fully to service and worship, and even strengthen it. Since such misfortunes make each hour’s worship equivalent to that of a day, one should offer thanks instead of complaining. 633 Worship consists, in fact, of two kinds, positive and negative. What is meant by positive is obvious. As for negative worship, this is when one afflicted with misfortune or sickness perceives his or her own weakness and helplessness, and turning to the Compassionate Lord, seeks refuge in Him, meditating upon Him, petitioning Him, and thus offering a pure form of worship that no hypocrisy can penetrate. If he or she endures patiently, thinks of the reward attendant on misfortune and offers thanks, then each hour that passes will count as a whole day spent in worship. One’s brief life thus becomes much longer. There are even cases where a single minute is counted as being equal to a whole day’s worship. The power of patience given to a person by God Almighty is adequate for every misfortune, unless it has been squandered on baseless fears. But through the predominance of delusion, one’s neglect, and imagining that this transient life is eternal, a person squanders his or her power of patience on the past and the future. When the patience that has been squandered is not equal to the misfortunes of the present, then a person begins to complain. It is as if – God forbid! – he or she were complaining about God Almighty to people. In short, just as gratitude increases Divine bounty, so, too, does complaint increase misfortune, removing all occasion for compassion. Fourthly, the truly harmful misfortune is that which affects the Religion. One should at all times seek refuge at the Divine Court from misfortune in matters of the Religion and cry out for help. But misfortunes that do not affect the Religion are not, in reality, misfortunes. Some of them are warnings from the All-Merciful One. If a shepherd throws a stone at his sheep when they trespass on another’s pasture, they understand that the stone was intended as a warning to save them from a perilous action; full of gratitude, they turn back. So too, there are many apparent misfortunes that are Divine warnings and admonishments, some others that cause sins to be forgiven, and still others that awaken people from the sleep of neglect, reminding them of their human helplessness and weakness, thus affording them a form of peace. As for the variety of misfortune that is illness, it is not at all a misfortune, as has already been said, but rather a favor from God and a means of purification. The Prophet Job, upon him be peace, did not pray for the comfort of his soul, but rather sought cures for the purpose of worship, because disease was preventing his remembrances of God with his tongue and his meditation upon God in his heart. We, too, should make our primary intent, when making that supplication, the healing of the inward and spiritual wounds that arise from sinning. As far as physical diseases are concerned, we may seek refuge from them when they hinder our worship. But we should seek refuge in a humble and supplicating fashion, not by protesting or being plaintive. If we accept God as our Lord, then we must resign ourselves to all that He gives us as a manifestation of His Lordship. To sigh and complain in a manner that suggests we object to the Divine Destiny and Decree is a form of criticizing Divine Destiny, an accusation leveled against God’s compassion. One who finds fault with God’s mercy will inevitably be deprived of it. A person who, when afflicted with misfortune, responds to it with protests and complaints, only compounds his or her misfortune. (Summarized from Lem’alar [“The Gleams”], 8–11.) 85. (Mention also) Ishmael, Idrīs, and Dhu’l-Kifl17 (among the leaders). All 634 were men of fortitude and patience. 17. It is not possible to say anything definite about the identity of the Prophet Dhu’l-Kifl, upon him be peace. Abu’l-‘Alā al-Mawdūdī points out that Dhu’l-Kifl is not a name, but a title like the title Dhu’n-Nūn that was used for the Prophet Jonah, upon him be peace, meaning “the Companion of the Fish.” According to him, Dhu’l-Kifl means “a man of great portion,” and it was used for him because of his exalted personality and lofty degree in the Hereafter. Like al-Mawdūdī, Professor Suad Yıldırım, of Turkey, is of the opinion that he might be the Prophet Ezekiel, upon him be peace, who was among the Children of Israel driven out of Jerusalem to Babylon. He lived and performed his mission of calling people to God in the land of the Chaldeans by the river Chebar, roughly between 594–572 bc. 86. We embraced them in Our mercy. They were among the people of utmost righteousness. 87. And (also mention) Dhu’n-Nun ( Jonah). He departed in anger (from his people, who persistently disbelieved and paid no attention to his warnings), and he was certain that We would never straiten (his life for) him. But eventually he called out in the veils of darkness (formed of the belly of the fish, the sea, and dark, rainy night): “There is no deity but You, All-Glorified You are (in that You are absolutely above having any defect). Surely, I have been one of the wrongdoers (who have wronged themselves).” 88. We answered His call, too, and We saved him from distress. Thus do We save the believers.18 18. The supplication of the Prophet Yūnus ( Jonah), son of Mattā, upon our Prophet and him be peace, is the most powerful supplication, a most effective means for the acceptance of prayer by God. The gist of the story of Jonah, upon him be peace, is as follows: He was cast into the sea and swallowed by a large fish. The sea was stormy, the night turbulent and dark, and his hope was exhausted. But it was while he was in such a situation that his supplication became a swift means of salvation. The secret of the power of his supplication was this: In that situation all causes were suspended, for Jonah, upon him be peace, could only be saved by one whose command would subdue the fish and the sea, and the night and the sky. The night, the sea, and the fish were united against him. Only one whose command might subdue all three of these could bring him to the shore of salvation. Even if the entirety of creation had become his servants and helpers, it would have been of no avail. For causes have no real, creative effect. Since Jonah, upon him be peace, saw with the eye of certainty that there was no refuge other than in the Creator of causes, and clearly perceived God’s special mercy for every being in the light of his faith in the Divine Oneness, his supplication was suddenly able to subdue the night, the sea, and the fish. Through his substantial faith in God’s Oneness and absolute Sovereignty throughout the universe, the belly of the fish became a submarine for him, and the surging sea, which in its awesomeness resembled 635 an erupting volcano, became a serene plain, the site of a pleasant excursion. Again, through the light of his faith, the sky’s surface was cleared of all clouds and the moon appeared over his head, like a lamp. In the end, he reached the shore of salvation, and observed God’s favor clearly. Now we are in a situation one hundred times more awesome than that in which Jonah, upon him be peace, first found himself. Our night is the future. When we look upon our future with the eye of neglect, it is a hundred times darker and more fearful than his night. Our sea is this earth revolving in space. Each wave of this sea bears on it thousands of corpses, and is thus a thousand times more frightening than his sea. Our fish is the malicious desires of our carnal soul, which strives to destroy the foundation of our eternal life. This fish is a thousand times more harmful than his. For his fish could destroy a hundredyear lifespan, whereas ours seeks to destroy an eternal life. This being our true state, we should, in imitation of Jonah, upon him be peace, take refuge directly in the Creator of causes, Who is our Lord, and should say: There is no god but You, All-Glorified are You! Surely I have been one of the wrongdoers, and understand with full certainty that it is only He who can repel from us the harm of the future, this world, and the temptations of our carnal souls, united against us because of our neglect and misguidance. For the future is subject to His command, the world to His authority, and our soul to His direction. (Summarized from Lem’alar [“The Gleams”], 5–7) 89. (Mention also) Zachariah. Once he called out to his Lord, saying: “My Lord! Do not let me leave the world without an heir, for You are the Best of the inheritors.” 90. We answered his call, too, and bestowed upon him John, and cured his wife for him (so she was able) to bear a child. Truly, these (three) used to hasten to do good deeds as if competing with each other, and invoke Us in hopeful yearning and fearful anxiety. And they were utterly humble before Us.19 19. The conclusion of the verse is not contrary to the first part of Zachariah’s supplication; rather, it confirms it. God Almighty usually acts from behind the veil of causality in this world, which is the realm of wisdom and testing. So the meaning is: “I fully believe that You are the Best of the inheritors, so I expect You to favor me with a righteous heir,” and it is similar to Job’s asking for God’s mercy by concluding his supplication: “You are the Most Merciful of the merciful.” 91. And (mention) that blessed woman who set the best example in guarding her chastity.20 We breathed into her out of Our Spirit,21 and We made her and her son a miraculous sign (of Our Power and matchless way of doing things) for all the worlds. 20. Why the Qur’ān mentions Mary along with the Prophets, even though she was not a Prophet, is because of Mary’s exceptional greatness and honor, and for the purpose of introducing Jesus, upon him be peace, in his real (human) identity. 636 21. For God’s breathing out of His Spirit into Mary to conceive of Jesus, and into the “body” of Adam, which He shaped out of clay, upon them both be peace, so that he might come to the world, and the meaning of His breathing out of His Spirit, see 4: 171, note 34; 15: 29, note 8. 92. So, this community of yours (which all the Messengers and their followers have formed) is one single community of the same faith, and I am your Lord (Who creates, sustains, and protects you);22 so worship Me alone. 22. Having discussed many Prophets with the suffering each had to bear and of which they were then relieved by God, and by discussing the distinguished aspect of the character and mission of each, the Qur’ān declares that the Prophet Muhammad, upon him be peace and blessings, did not bring a different religion; and, thus, all the Prophets and their followers, from the first day of human history on earth to the Last Day, constitute a single community with God being their Lord, Who alone must be worshipped. The basic foundation of this faith and the basic point of unity among the believers, which is also the main dynamic against disunity among them, is believing in God as the only Deity, Lord and Sovereign of the whole creation, including, of course, humanity, and worshipping Him alone. 93. But people have broken up and differed among themselves as regards the Religion. But they are all bound to return to Us (to account for all that they did). 94. Whoever does any deed of good and righteousness, being a true believer, his endeavor will not be left unrewarded in ingratitude. We are keeping the record of every good deed of his in his favor (without the least being neglected). 95. It is inconceivable that a community, the destruction of which We have decreed (because of their unbelief and irremediable sins), could return to faith (nor that a community which We destroyed should not come back to Us and then be returned to the world again, so that they could believe and do good deeds).23 23. The verse has all of the three meanings given. While verse 94 mentions a believing servant, this verse talks about a community. This suggests that corruption is like a contagious disease and individuals usually go astray in imitation of others in a community. Total destruction comes as a result of the corruption that encompasses almost the whole or at least the majority of a community. This shows the importance of social reform or improvement. 96. Eventually, a day will come when Gog and Magog will be let loose, and they will rush down from every mound.24 24. For Gog and Magog and their invasion of the civilized world just before the end of time, see 18: 98–99, note 30–31. 97. And the true promise of the Last Hour has been close at hand, and look, the 637 eyes of those who stubbornly disbelieve stare in horror fixedly, exclaiming: “Woe to us! Indeed we have lived in heedlessness and forgetfulness of this. Ah! We truly have been wrongdoers (who have, most of all, wronged our own selves)!” 98. “You and all the things you deify and worship apart from God are but firewood for Hell. You are bound to arrive in it.” 99. If those (false objects of their worship) had truly been gods, they would not arrive in it. Every one of them will abide therein. 100. Moaning will be their lot in it, and (nothing to their benefit) will they be able to hear therein (as a recompense for their willful deafness to the Divine Revelation in the world). 101. But, as for those for whom the decree of ultimate good has already gone forth from Us, they will be kept away from it (Hell). 102. They will not even hear the slightest sound of it, and they will abide in that which their souls desire, (enjoying it to the full). 103. Even the greatest shock (of the second blowing of the Trumpet) will not cause them any worry, and the angels welcome them, with the greeting: “This is your day, the day which you were promised.” 104. The Day when We will roll up heaven as written scrolls are rolled up. We will bring the creation back into existence as easily as We originated it in the first instance.25 This is a binding promise on Us, and assuredly, We fulfill whatever We promise. 25. God revives this vast earth when it is dead and dry, thereby displaying His Power via quickening countless species of creation, each as extraordinary as humankind. He shows His all-embracing Knowledge in these creatures’ infinite variations within the complex intermingling of all their distinct forms. God turns His servants’ attention toward eternal happiness, assuring them of Resurrection in His heavenly decrees, and makes visible the splendor of His being their Lord and Nurturer. He causes all His creatures to collaborate with each other, turning within the orbit of His Command and Will, causing them to help each other in submission to Him. He shows us our value by creating us as the Tree of Creation’s most comprehensive, subtle, worthy, and valued fruit; by addressing us directly; and by subjugating all things to us. Could One so Compassionate and Powerful, Wise and All-Knowing not bring about the Resurrection, assemble His creatures, and restore us to life? Could He not institute His Supreme Court or create the Heaven and Hell? Such ideas are inconceivable. Indeed, the Almighty Disposer of the affairs of this world continually creates on its finite, transient surface numerous signs, examples, and indications of the Supreme Gathering and the Place where this will take place. Each spring we see countless animal and plant species 638 assembled in a few days and then scattered. All tree and plant roots, as well as certain animals, are revived and restored exactly as they were. Other animals are re-created in nearly identical forms. Seeds that appear so alike quickly grow into distinct and differentiated entities, after being brought to full vigor with extraordinary rapidity and ease, in absolute orderliness and harmony. How could anything be difficult for the One Who does this? How could He Who has created the heavens and the earth in “six days” be unable to resurrect humankind with a single blast? Suppose a gifted writer could write countless books on a vast sheet of paper in just an hour, without error or omission, fully and in the best style. If someone then told you that he could rewrite his own book from memory, even if it had fallen into the water and had become lost, how could you say that he could not do so? Or think of a sovereign who, to show his power or warn his subjects, removes mountains at a command, turns his country around, and transforms the sea into dry land. Then imagine that a great boulder blocks the path of guests traveling to his reception. If someone says that the sovereign will remove the boulder at a command, would you say that he could not do so? Or imagine someone assembles a great army, and you are told that he will recall it to parade in battalions by a trumpet blast after dismissing them to rest? If the battalions formed in disciplined rows, would you respond with unbelief? If you did, your error would be enormous (The Words, “The 10th Word,” 96). 105. We (recorded in the Supreme Preserved Tablet and then) wrote down in the Psalms after the Torah that My righteous servants will inherit the earth.26 26. For the Supreme Preserved Tablet, see sūrah 6: 59, note 13; sūrah 13: 39, note 13; sūrah 17, note 10. This verse will be more understandable when it is considered along with 24: 55: God has promised those of you who believe and do good, righteous deeds that He will most certainly empower them as vicegerents on the earth (in the place of those who are in power at present), even as He empowered those (of the same qualities) that preceded them, and that, assuredly, He will firmly establish for them their religion, which He has (chosen and) approved of for them, and He will replace their present state of fear with security (so that they can practice their religion freely and fully and in peace). They worship Me alone, associating none with Me as partners (in belief, worship, and the authority to order their life). The righteous servants promised to finally inherit the world will be those who combine righteousness with devotion to worshipping God exclusively, as will be mentioned in the verse to come. 106. Surely in this (Qur’an) there is the explanation (of every truth necessary) for God’s servants devoted to worshipping Him. 107. We have not sent you (O Muhammad) but as an unequalled mercy for all the worlds.27 27. This verse expounds the mission of our Prophet, upon him be peace and blessings, in all clarity. This mission has two cardinal aspects: one for the creation and life of the whole universe, and the other for the people from his time until the Last Hour. 639 With respect to the former aspect of his mission, the Prophet Muhammad, upon him be peace and blessings, is both the seed of the Tree of Creation and its most illustrious and perfect fruit, one about whom God declares, “But for you, I would not have created the worlds” (al-‘Ajlūnī, 2: 232), and the mirror or means for God’s manifestation of His being the All-Merciful or His favors of Mercy to reach the whole creation. In Sufi terminology, he is the first and foremost or greatest Universal Man. With respect to the second, religious aspect of his mission, he is the means for the individuals and communities following him to attain eternal happiness, and the owner of the most comprehensive rank of intercession in the Hereafter. In other words, he is the mirror or means for God’s particular favors of His being the All-Compassionate to reach each creature. There is no other way than his which leads to eternal salvation. 108. Say: “It is revealed to me that your God is the One and Only God. Will you, then, become Muslims (those wholly submitted to Him)?” 109. If they still turn away, say: “I have conveyed to you all that I must convey, and warned you all alike. But I do not know if that with which you are threatened (whether it be the destruction or the Last Judgment,) is near or far. 110. “Truly, He knows all that is spoken openly, just as He knows all that you keep concealed (including your secret intentions). 111. “I do not know but the respite given to you may be a trial for you (– a respite so that you may fully display your deserving His punishment), and enjoyment for a while.” 112. (The Messenger) said (in conclusion): “My Lord, judge (between me and those unbelievers) with truth (and allow the truth to be fully manifested). Our Lord is the All-Merciful, the One Whose help is ever sought against all that you falsely attribute (to Him and me).”