Table of Contents
Sura Āl-‘Imrān (The Family of Imrān)
Introduction
The third chapter of the Holy Qur’an, titled Āl-‘Imrān (The Family of Imrān), is one of the longest and most profound surahs in the entire sacred text, comprising 200 verses (āyāt) revealed primarily during the Medinan period. It stands out for its theological depth and the breadth of its themes, offering teachings that range from doctrine to ethical conduct, from historical reflection to spiritual guidance.
The name of the surah derives from the family of ‘Imrān, a venerable figure whose descendants include central personalities also venerated in the other Abrahamic faiths. Among them are Maryam (Mary), the mother of ‘Īsā (Jesus), and ‘Īsā ibn Maryam (Jesus, son of Mary) himself, both mentioned with honor in the text. Thus, this surah not only reaffirms the concept of tawḥīd (the absolute Oneness of GOD), but also rises as a spiritual bridge between Islam, Christianity, and Judaism, reaffirming their shared monotheistic roots and the divine call extended to the “People of the Book.”
Among the central themes of Sura Āl-‘Imrān are:
The sovereignty and oneness of GOD, the cornerstone of Islamic faith.
The value of faith and perseverance, especially during times of trial and defeat.
Reflections on the battles of Badr and ʾUḥud, which provide interpretive keys on the dynamics of victory and defeat from a divine perspective.
The invitation to interreligious dialogue and justice, with particular attention to relations with Jews and Christians.
The importance of taqwā (consciousness of GOD), discernment, and moderation.
This surah also serves as a response to numerous political and social events during the time of the Prophet Muhammad ﷺ, while remaining timelessly relevant, presenting universal and spiritually elevated principles for every generation. It calls for unity, reflection, sincerity in faith, and moral responsibility, offering a balanced vision of life that combines justice with mercy, and action with contemplation.
In the context of Abrahamic studies, Sura Āl-‘Imrān holds a particularly precious role: it bears witness to the divine will to remind humanity that religious differences should not be a cause for division, but rather an opportunity to recognize our common origin, to rediscover the language of the heart, and to advance together on the path toward the Light of the One.
Surah 3 Audiobook
Interlinear Translation
| Verse | English (Noble Quran) | Arabic (سورة آل عمران) | Transliteration |
|---|---|---|---|
| 1 | 1. Alif, Lam, Meem. | الم | Alif, Lam, Meem. |
| 2 | 2. Allah! There is no deity except Him, the Ever Living, the Sustainer of existence. | اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ | Allahu la ilaha illa huwa al-Hayyul-Qayyum. |
| 3 | 3. He has sent down upon you , the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel. | نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَأَنزَلَ التَّوْرَاةَ وَالْإِنجِيلَ | Nazzala ‘alaika al-kitaba bil-haqqi musaddiqan lima bayna yadayhi wa anzala at-Taurata wal-Injeel. |
| 4 | 4. Aforetime, as guidance for mankind, and He revealed the Criterion . Indeed, those who disbelieve in the signs of Allah will have a severe punishment, and Allah is Exalted in Might, the Owner of Retribution. | مِن قَبْلُ هُدًى لِلنَّاسِ وَأَنزَلَ الْفُرْقَانَ ۚ إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَاللَّهُ عَزِيزٌ ذُو انتِقَامٍ | Min qablu huda lin-nas wa anzala al-Furqan. Inna alladhina kafaru bi-ayatillahi lahum ‘adhabun shadid; wallahu ‘azizun dhu intiqam. |
Commentary on Verses 1–4
The opening verses of Surah Āl-‘Imrān immediately establish the foundational pillars of Islamic faith, rooted in the absolute oneness of GOD and the consistent thread of divine revelation throughout history.
Verse 1: The mysterious letters Alif, Lām, Mīm are among the signs known as ḥurūf muqaṭṭaʿāt, which appear at the beginning of several surahs. Their exact meaning is known only to GOD, and their presence invites human beings to intellectual humility and contemplative reflection.
Verse 2: By firmly declaring that “there is no deity but Him,” the text proclaims the centrality of tawḥīd. The two divine attributes mentioned here—al-Ḥayy (the Ever-Living) and al-Qayyūm (the Sustainer of all)—point to a conception of GOD as active, constant, and present within creation, sustaining it effortlessly.
Verse 3: This verse reaffirms the prophetic continuity by emphasizing that the Qur’an is not a new doctrine, but a confirmation of what had already been revealed: the Torah and the Gospel. This recognition of the previous Scriptures forms one of the pillars of interfaith dialogue, demonstrating that the Divine Truth has manifested over time in diverse yet coherent ways.
Verse 4: This verse introduces the Furqān—the Criterion, that which distinguishes truth from falsehood, right from wrong—serving as a moral and spiritual guide. Furthermore, it evokes divine justice: those who knowingly reject the signs of GOD are subject to severe punishment—not as an act of arbitrary vengeance, but as a manifestation of supreme and wise Justice (ʿAzīz Dhū Intiqām).
In summary, these first four verses lay the theological framework of the surah: GOD as origin and supreme judge, revelation as eternal and progressive guidance, and humanity called to recognize, believe, and act in accordance with the divine message. They address not only Muslim believers but also the People of the Book, promoting a conscious faith grounded in revelation and moral responsibility.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 3:5 | Indeed, from ALLAH nothing is hidden in the earth nor in the heaven. | إِنَّ اللَّهَ لَا يَخْفَىٰ عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ | Inna ALLĀHA lā yakhfā ʿalayhi shayʾun fī l-arḍi wa-lā fī s-samāʾ |
| 3:6 | It is He who forms you in the wombs however He wills. There is no deity except Him, the Exalted in Might, the Wise. | هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحَامِ كَيْفَ يَشَاءُ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ | Huwa alladhī yuṣawwirukum fī l-arḥāmi kayfa yashāʾ. Lā ilāha illā Huwa al-ʿAzīzu al-Ḥakīm |
| 3:7 | It is He who has sent down to you the Book; in it are verses that are precise — they are the foundation of the Book — and others unspecific. As for those in whose hearts is deviation , they will follow that of it which is unspecific, seeking discord and seeking an interpretation . But no one knows its interpretation except ALLAH. But those firm in knowledge say, “We believe in it. All is from our LORD.” And no one will be reminded except those of understanding. | هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ ۖ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ | Huwa alladhī anzala ʿalayka al-kitāba minhu āyātun muḥkamātun hunna ummu al-kitābi wa-ukhara mutashābihāt. Fa-ammā alladhīna fī qulūbihim zayghun fayattabiʿūna mā tashābaha minhu ib’tighāʾa al-fitnati wa-ib’tighāʾa taʾwīlih. Wa-mā yaʿlamu taʾwīlahu illā ALLĀH. Wa-r-rāsikhūna fī al-ʿilmi yaqūlūna āmannā bihi kullun min ʿindi Rabbinā. Wa-mā yadhakkaru illā ūlū l-albāb |
Commentary on Verses 5–7
These verses lead us into the very heart of the Qur’anic Revelation, where Divine Omniscience, Perfect Creation, and Wisdom in understanding the Word are interwoven.
Verse 5: This verse clearly affirms that nothing is hidden from GOD, neither in the visible realm (earth) nor in the transcendent realm (heaven). This statement is not merely about divine surveillance, but also a consoling truth: every injustice, every sorrow, and every action happens under GOD’s gaze, who forgets nothing and sees all. It inspires a deep reflection on our personal sense of responsibility.
Verse 6: The formation in the womb is evoked not only as a biological process, but as a sacred act of Divine Will. We are not the result of chance, but intended, shaped, and loved from the very beginning. This verse mirrors Psalm 139:13–14, forming a clear bridge with Biblical Revelation, where even the prophet David declares: “You knit me together in my mother’s womb…”
Verse 7: This is one of the deepest and most discussed verses in the Qur’an. Here, a fundamental distinction is made between muḥkamāt (clear, unequivocal verses) and mutashābihāt (ambiguous verses that require interpretation). The core of the message is not complexity, but the rightness of intention: those who seek truth embrace the whole Revelation, while those with deviation in their hearts follow only the ambiguous parts, aiming to sow discord. Only GOD knows the full interpretation of such verses, but those who are “firmly grounded in knowledge” surrender in Faith, declaring that all of it is from GOD. This is a call to intellectual humility, not to dominate the sacred text, but to live it as a revealed mystery, always in relationship with GOD.
This passage of Sura Āl-‘Imrān serves as a spiritual and exegetical guide, not only for Muslims, but for all who seek a path of elevation through the Word of GOD. It proclaims that true knowledge lies not just in understanding, but in recognizing the Divine origin of the Message. A precious teaching for all People of the Book.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 3:8 | “Our LORD, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.” | رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ | Rabbana la tuzigh qulubana baʿda idh hadaytana wa-hab lana min ladunka rahmah. Innaka anta al-Wahhab |
| 3:9 | “Our LORD, surely You will gather the people for a Day about which there is no doubt. Indeed, ALLAH does not fail in His promise.” | رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَّا رَيْبَ فِيهِ ۚ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ | Rabbana innaka jamiʿu an-nasi li-yawmin la rayba fīh. Inna ALLĀHA la yukhlifu al-miʿād |
| 3:10 | Indeed, those who disbelieve – never will their wealth or their children avail them against ALLAH at all. And it is they who will be fuel for the Fire. | إِنَّ الَّذِينَ كَفَرُوا لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُم مِّنَ اللَّهِ شَيْئًا ۚ وَأُولَٰئِكَ هُمْ وَقُودُ النَّارِ | Inna alladhīna kafarū lan tughniya ʿanhum amwāluhum wa-lā awlāduhum mina ALLĀHI shayʾā. Wa-ʾūlāʾika hum waqūdu an-nār |
| 3:11 | like the people of Pharaoh and those before them. They denied Our signs, so ALLAH seized them for their sins. And ALLAH is severe in punishment. | كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا بِآيَاتِنَا فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ ۗ وَاللَّهُ شَدِيدُ الْعِقَابِ | Kadaʾbi āli Firʿawn wa-alladhīna min qablihim. Kadhdhabū bi-āyātinā fa-akhadhahumu ALLĀHU bidhunūbihim. Wa-ALLĀHU shadīdu al-ʿiqāb |
Commentary on Verses 8–11
This passage continues the spiritual and theological flow of the previous verses, beginning with a universal and heartfelt supplication, and then reflecting on responsibility, Divine Justice, and the fate of the unjust.
Verse 8: The prayer arises from the awareness of the fragility of the human heart. Even after being guided, one may still go astray. For this reason, the believer turns to GOD with words that serve as a model of humility and faith: “Do not let our hearts deviate…”. A similar invocation can be found in Psalm 51:10: “Create in me a pure heart, O GOD.” The mercy requested is not earned, but freely granted, for GOD is al-Wahhāb, the Supreme Bestower.
Verse 9: Faith in the Resurrection and Final Judgment is expressed here with unwavering certainty: “a Day about which there is no doubt.” All Abrahamic faiths share this eschatological vision: a final justice where every soul will be gathered and judged. The assurance that GOD never fails His promise is a comfort to the righteous and a warning to the negligent.
Verse 10: Earthly reality is relativized: wealth and progeny cannot help those who deny Faith. This echoes the words of Jesus in the Gospel: “What good is it for someone to gain the whole world, yet forfeit their soul?” (Mark 8:36). The Fire is not merely a punishment, but a symbol of justice and purification, consuming what resists the Divine Good.
Verse 11: History becomes a witness. Just as Pharaoh’s people were destroyed after rejecting the signs, so too will be those who deny them today. This verse shows that the Qur’an is historically aware: Divine Justice has already intervened in the past and will do so again. Yet it is not blind vengeance — it is the result of repeated, conscious rejection of the Truth.
Together, these verses weave a tapestry of supplication, trust, and warning. They speak to every seeking heart and invite us to guard the guidance received as a priceless gift. In line with the Abrahamic tradition, they call for remembrance, hope, and reverence toward GOD, nurturing a mature, conscious faith rooted in eternal Truth.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 3:12 | Say to those who disbelieve, “You will be overcome and gathered together to Hell, and wretched is the resting place.” | قُل لِّلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَىٰ جَهَنَّمَ ۚ وَبِئْسَ الْمِهَادُ | Qul lilladhīna kafarū satughlabūna wa tuḥsharūna ilā Jahannam, wa biʾsa al-mihād |
| 3:13 | Already there has been for you a sign in the two armies that met : one was fighting in the cause of ALLAH and the other was disbelieving. They saw them as twice their number with their own eyes. But ALLAH supports with His victory whom He wills. Indeed, in that is a lesson for those of vision. | قَدْ كَانَ لَكُمْ آيَةٌ فِي فِئَتَيْنِ الْتَقَتَا ۖ فِئَةٌ تُقَاتِلُ فِي سَبِيلِ اللَّهِ وَأُخْرَىٰ كَافِرَةٌ يَرَوْنَهُم مِّثْلَيْهِمْ رَأْيَ الْعَيْنِ ۚ وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَن يَشَاءُ ۚ إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّأُولِي الْأَبْصَارِ | Qad kāna lakum āyatun fī fiʾatayn iltaqatā, fiʾatun tuqātilu fī sabīli ALLĀH wa-ukh’rā kāfirah, yarawnahum mithlayhim raʾya al-ʿayn, wa-ALLĀHU yuʾayyidu binaṣrihi man yashāʾ, inna fī dhālika la-ʿibratan li-ʾulī al-abṣār |
| 3:14 | Beautified for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but ALLAH has with Him the best return. | زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِندَهُ حُسْنُ الْمَآبِ | Zuyyina li-n-nāsi ḥubbu ash-shahawāti mina an-nisāʾi wa al-banīna wa al-qanāṭīri al-muqanṭarah mina adh-dhahabi wa al-fiḍḍah wa al-khayli al-musawwamah wa al-anʿāmi wa al-ḥarth. Dhālika matāʿu al-ḥayāti ad-dunyā. Wa-ALLĀHU ʿindahu ḥusnu al-maʾāb |
Commentary on Verses 12–14
This passage presents a clear contrast between appearance and reality, between the worldly allurements and the eternal Truth that transcends all illusion. It is a call to reflection for those who seek GOD with clear eyes.
Verse 12: The warning to those who reject faith is direct and powerful. It is not only a threat, but a historical prophecy: those who turn away from Truth will be defeated—not just in the Hereafter but even within their own existence. Hell here is not only a place of fire, but a state of the soul separated from its LORD, devoid of rest.
Verse 13: The reference to the battle—traditionally understood as Badr—shows that true strength lies not in numbers or weapons, but in Divine support. A smaller group can triumph if it walks with GOD. The miracle of altered perception (seeing the enemy as double) reminds us that GOD intervenes in history and transforms it. For those with “eyes to see”, this is a spiritual lesson on faith, courage, and trust.
Verse 14: The seductive nature of worldly pleasures is described vividly: lust, progeny, wealth, power, and prestige. Yet these things are not condemned as evil per se — rather, the Qur’an highlights their relativity. They are part of creation, but not its ultimate purpose. This verse invites us to inner discipline: to use what is in the world without becoming enslaved to it. The concept of “the best return with GOD” parallels the Gospel message of storing up “treasures in heaven” (Matthew 6:20), strengthening the bridge among the Revelations.
Together, these verses illuminate the inner and outer struggle of the believer: to choose between what is temporary and what is eternal. They offer all People of the Book — and humanity as a whole — a spiritual compass, directing the soul toward a life in harmony with the Divine Message.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 3:15 | Say, “Shall I inform you of something better than that? For those who fear will be gardens beneath which rivers flow, wherein they abide eternally, and purified spouses and approval from ALLAH. And ALLAH is Seeing of servants.” | قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ مِّن ذَٰلِكُمْ ۚ لِلَّذِينَ اتَّقَوْا عِندَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُّطَهَّرَةٌ وَرِضْوَانٌ مِّنَ اللَّهِ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ | Qul a-u-nabbiʾukum bikhayrin min dhālikum. Lilladhīna ittaqaw ʿinda Rabbihim jannātun tajrī min taḥtihā al-anhār, khālidīna fīhā, wa-azwājun muṭahharah, wa-riḍwānun mina ALLĀH. Wa-ALLĀHU baṣīrun bi-l-ʿibād |
| 3:16 | Those who say, “Our LORD, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire.” | الَّذِينَ يَقُولُونَ رَبَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ | Alladhīna yaqūlūna: Rabbana innanā āmannā fa-ghfir lanā dhunūbanā wa-qinā ʿadhāba an-nār |
| 3:17 | The patient, the true, the obedient, those who spend , and those who seek forgiveness before dawn. | الصَّابِرِينَ وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنفِقِينَ وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ | As-ṣābirīn wa-ṣ-ṣādiqīn wa-l-qānitīn wa-l-munfiqīn wa-l-mustaghfirīn bi-l-asḥār |
Commentary on Verses 15–17
In these three verses shines the Qur’an’s most profound invitation: to rise above the material world and seek the Face of GOD — the true reward for the righteous.
Verse 15: After listing the worldly pleasures in the previous verse, the Qur’an offers a higher alternative: “Shall I inform you of something better?” The promise is not only gardens, but purity, eternity, and above all, the approval of GOD (riḍwān), which represents the peak of spiritual desire. It mirrors Psalm 16:11: “In Your presence there is fullness of joy.” Paradise here is not merely sensual, but mystical, rooted in Divine nearness.
Verse 16: The defining trait of these chosen souls is faith, coupled with awareness of their faults and a constant plea for forgiveness and protection. The tone is intimate and direct, showing a personal relationship with GOD, a theme central to all Abrahamic faiths. Like the Psalms or the heartfelt prayers of the Prophets, it shows that true strength lies in surrender and repentance.
Verse 17: A portrait of the true believer is drawn: patient, honest, devoted, generous, and those who ask forgiveness before dawn. This last image is powerful: while the world sleeps, the awakened heart turns to GOD. It evokes night prayers, dear to Christian mystics and Jewish ascetics alike. These are not fanatics, but disciplined, loving souls, exemplars for every faith.
Together, these verses are both a call to transcendence and a manual for inner transformation. Humanity is called not merely to believe, but to persevere, act, give, and above all, to remember GOD in the quiet hours of dawn — in the stillness of the soul.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 3:18 | ALLAH witnesses that there is no deity except Him, and the angels and those of knowledge – maintaining in justice. There is no deity except Him, the Exalted in Might, the Wise. | شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ | Shahida ALLĀHU annahu lā ilāha illā Huwa, wa-l-malāʾikatu wa-ʾulū al-ʿilmi qāʾiman bi-l-qisṭ. Lā ilāha illā Huwa al-ʿAzīzu al-Ḥakīm |
| 3:19 | Indeed, the religion in the sight of ALLAH is Islām. And those who were given the Scripture did not differ except after knowledge had come to them – out of jealous animosity between themselves. And whoever disbelieves in the signs of ALLAH – then indeed, ALLAH is swift in account. | إِنَّ الدِّينَ عِندَ اللَّهِ الْإِسْلَامُ ۗ وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۗ وَمَن يَكْفُرْ بِآيَاتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ | Inna ad-dīna ʿinda ALLĀHI al-Islām. Wa mā ikhtalafa alladhīna ʾūtū al-kitāba illā min baʿdi mā jāʾahumu al-ʿilmu baghyan baynahum. Wa man yakfur bi-āyāti ALLĀHI fa-inna ALLĀHA sarīʿu al-ḥisāb |
| 3:20 | So if they argue with you, say, “I have submitted myself to ALLAH , and those who follow me.” And say to those who were given the Scripture and to the unlettered, “Have you submitted yourselves?” And if they submit, they are rightly guided; but if they turn away – then upon you is only the notification. And ALLAH is Seeing of servants. | فَإِنْ حَاجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ وَمَنِ اتَّبَعَنِ ۗ وَقُل لِّلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوا ۖ وَإِن تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ | Fa-in ḥājjūka fa-qul aslamtu wajhiya li-LLĀHI wa-man ittabaʿani. Wa-qul lilladhīna ʾūtū al-kitāba wa-l-ummiyyīna a-aslamtum. Fa-in aslamū faqadi ihtadaw, wa-in tawallaw fa-innamā ʿalayka al-balāgh. Wa-ALLĀHU baṣīrun bi-l-ʿibād |
Commentary on Verses 18–20
In this section, the Qur’an solemnly establishes the theological foundation of Divine Oneness, the authenticity of religion, and the freedom to choose faith, tracing a clear path for dialogue and respect.
Verse 18: This verse is a powerful testimonium fidei, a universal and sacred declaration. GOD Himself, the angels, and those endowed with knowledge bear witness to His Oneness, established upon justice. It is not only monotheism that is proclaimed, but a moral order as well. The inclusion of “those with knowledge” (ʾulū al-ʿilm) alongside the angels indicates that true knowledge inevitably leads to the recognition of the Divine Truth — a bridge between heaven and earth, between reason and Revelation.
Verse 19: Religion, in the sight of GOD, is Islām — not merely as a formal religion, but as sincere and conscious submission to the Divine Will. The division among the People of the Book is attributed not to ignorance, but to jealousy and ego, despite receiving knowledge. This is a timeless warning: division among believers often comes not from the mind, but from the heart.
Verse 20: The tone becomes prophetic yet calm: if others argue, do not respond with force — simply affirm your submission. The Prophet, like all true spiritual guides, has only the duty to deliver the message, not to impose faith. This verse acknowledges the right to refuse, but emphasizes that GOD sees and judges. It is a firm basis for authentic interfaith dialogue, rooted in freedom, dignity, and individual responsibility.
Together, these verses form a manifesto of Divine Oneness, spiritual freedom, and moral responsibility. They speak with authority, but also with justice and compassion, opening the way for reconciliation among faiths through recognition of the Good, the Truth, and the Light that come from GOD.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 3:21 | Indeed, those who disbelieve in the signs of ALLAH and kill the prophets without right and kill those who order justice from among the people – give them tidings of a painful punishment. | إِنَّ الَّذِينَ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ | Inna alladhīna yakfurūna bi-āyāti ALLĀHI wa-yaqtulūna an-nabiyyīna bighayri ḥaqqin wa-yaqtulūna alladhīna yaʾmurūna bi-l-qisṭi mina an-nāsi fa-bashshirhum bi-ʿadhābin alīm |
| 3:22 | They are the ones whose deeds have become worthless in this world and the Hereafter, and for them there will be no helpers. | أُولَٰئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ ۖ وَمَا لَهُم مِّن نَّاصِرِينَ | Ūlāʾika alladhīna ḥabiṭat aʿmāluhum fī ad-dunyā wa-l-ākhirah, wa mā lahum min nāṣirīn |
| 3:23 | Have you not seen those who were given a portion of the Scripture? They are invited to the Book of ALLAH to arbitrate between them; then a party of them turns away, refusing . | أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِّنَ الْكِتَابِ يُدْعَوْنَ إِلَىٰ كِتَابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُمْ وَهُم مُّعْرِضُونَ | A-lam tara ilā alladhīna ʾūtū naṣīban mina al-kitābi yudʿawna ilā kitābi ALLĀHI li-yaḥkuma baynahum thumma yatawallā farīqun minhum wa-hum muʿriḍūn |
Commentary on Verses 21–23
These verses take on a tone of prophetic justice, speaking not only to the contemporaries of the Prophet, but to all humanity, across every age where power opposes truth and Revelation is ignored.
Verse 21: The Qur’an firmly condemns those who reject the signs of GOD and unjustly kill prophets or those who call for justice. This verse echoes the blood of the righteous spilled throughout history—from Abel to Zechariah, and beyond. Such actions are not merely crimes against individuals, but against the Divine Order, and thus a painful punishment is promised—not as blind revenge, but as cosmic justice.
Verse 22: Their deeds are rendered worthless both in this world and in the Hereafter. This is a deep notion: one may build empires, appear successful, yet without truth and righteousness, all such achievements are built on sand. It parallels Matthew 7:26, where Jesus warns of building one’s house on an unstable foundation.
Verse 23: The focus returns to the People of the Book, showing an internal crisis: having received the Revelation, they refuse to be judged by it. This is a message to every religious community even today—not to selectively apply scripture, but to live by it wholly. The issue is not the lack of Divine Text, but pride and indifference that block its application.
Together, these verses call the collective conscience to accountability: to know the Truth is to be responsible for it. At the same time, they offer a profound lesson for every believer: the heart must remain humble before the Word, justice must guide action, and the prophetic voice must never be silenced, in any tradition.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 3:24 | That is because they say, “Never will the Fire touch us except for numbered days.” And they were deluded in their religion by what they were inventing. | ذَٰلِكَ بِأَنَّهُمْ قَالُوا لَن تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَّعْدُودَاتٍ ۖ وَغَرَّهُمْ فِي دِينِهِم مَّا كَانُوا يَفْتَرُونَ | Dhālika bi-annahum qālū lan tamassanā an-nāru illā ayyāman maʿdūdāt, wa-gharrahum fī dīnihim mā kānū yaftarūn |
| 3:25 | But how when We gather them for a Day about which there is no doubt? And each soul will be compensated for what it earned, and they will not be wronged. | فَكَيْفَ إِذَا جَمَعْنَاهُمْ لِيَوْمٍ لَّا رَيْبَ فِيهِ ۖ وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ | Fa-kayfa idhā jamaʿnāhum li-yawmin lā rayba fīh, wa-wuffiyat kullu nafsin mā kasabat wa-hum lā yuẓlamūn |
Commentary on Verses 24–25
These verses address a common spiritual delusion: the belief that salvation is guaranteed by identity or tradition, rather than by genuine faith and righteous action. The warning is as relevant today as it was then.
Verse 24: A false sense of security is exposed: “The Fire will only touch us for a few days.” This mindset has echoes in many religious communities — the assumption that belonging alone ensures safety, regardless of one’s actions. The Qur’an states that they were deceived by what they themselves invented, shaping a religion tailored to their desires. This verse speaks against spiritual complacency and urges us to evaluate our relationship with GOD honestly, not through inherited claims but through sincere devotion.
Verse 25: The Day of Gathering is evoked with majestic clarity: no injustice will be done, and every soul will be fully repaid. This is not a scene of arbitrary punishment, but of perfect divine equity. The message echoes Romans 2:6: “GOD will repay each person according to what they have done.” The Qur’an reassures us: none will be forgotten, underestimated, or wronged.
Together, these verses call on every believer — regardless of creed — to move beyond the illusion of spiritual entitlement and embrace a path of authenticity, responsibility, and accountability before GOD. Religion is not a shield for ego, but a means for inner transformation and alignment with Divine Truth.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 3:26 | Say, “O ALLAH, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is good. Indeed, You are over all things competent.” | قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ ۖ وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ ۖ بِيَدِكَ الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ | Qul Allāhumma mālika al-mulki tuʾtī al-mulka man tashāʾ wa-tanziʿu al-mulka mimman tashāʾ, wa-tuʿizzu man tashāʾ wa-tudhillu man tashāʾ. Biyadika al-khayr, innaka ʿalā kulli shayʾin qadīr |
| 3:27 | You cause the night to enter the day and You cause the day to enter the night; and You bring the living out of the dead and the dead out of the living. And You give provision to whom You will without account. | تُولِجُ اللَّيْلَ فِي النَّهَارِ وَتُولِجُ النَّهَارَ فِي اللَّيْلِ ۚ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ ۚ وَتَرْزُقُ مَن تَشَاءُ بِغَيْرِ حِسَابٍ | Tūliju al-layla fī an-nahār, wa-tūliju an-nahāra fī al-layl. Wa-tukh’riju al-ḥayya mina al-mayyit, wa-tukh’riju al-mayyita mina al-ḥayy. Wa-tarzuqu man tashāʾu bighayri ḥisāb |
| 3:28 | Let not believers take disbelievers as allies rather than believers. And whoever does that has nothing with ALLAH, except when taking precaution against them in prudence. And ALLAH warns you of Himself, and to ALLAH is the destination. | لَّا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۖ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَن تَتَّقُوا مِنْهُمْ تُقَاةً ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَإِلَى اللَّهِ الْمَصِيرُ | Lā yattakhidhi al-muʾminūna al-kāfirīna awliyāʾa min dūni al-muʾminīn. Wa-man yafʿal dhālika fa-laysa mina ALLĀHI fī shayʾ, illā an tattaqū minhum tuqāt. Wa-yuḥadhdhirukum ALLĀHU nafsah, wa-ilā ALLĀHI al-maṣīr |
| 3:29 | Say, “Whether you conceal what is in your breasts or reveal it, ALLAH knows it. And He knows what is in the heavens and what is on the earth. And ALLAH is over all things competent.” | قُلْ إِن تُخْفُوا مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ ۗ وَيَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ | Qul in tukhfū mā fī ṣudūrikum aw tubdūhu yaʿlamhu ALLĀH. Wa-yaʿlamu mā fī as-samāwāti wa-mā fī al-arḍ. Wa-ALLĀHU ʿalā kulli shayʾin qadīr |
| 3:30 | The Day every soul will find what it has done of good present and what it has done of evil – it will wish that between itself and that was a great distance. And ALLAH warns you of Himself, and ALLAH is Kind to servants. | يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ | Yawma tajidu kullu nafsin mā ʿamilat min khayrin muḥḍaran, wa-mā ʿamilat min sūʾin tawaddu law anna baynahā wa-baynahu amadan baʿīdā. Wa-yuḥadhdhirukum ALLĀHU nafsah, wa-ALLĀHU raʾūfun bi-l-ʿibād |
Commentary on Verses 26–30
This section is a profound proclamation of the Sovereignty of GOD, followed by a powerful call to the moral and spiritual responsibility of the individual. The tone is solemn, yet filled with mercy.
Verse 26: A prayer that is also a universal declaration: GOD is the absolute Sovereign. He gives and takes away, exalts and humbles, all with Wisdom and Power. This verse lies at the heart of Quranic political theology, relativizing all human authority. It is an invitation to trustful submission: all Good is in the hands of GOD.
Verse 27: Divine power extends even over nature and life itself: the alternation of night and day, birth and death, abundance and famine. It is a reminder of the cyclical harmony of creation, which reflects the Divine Will and invites us never to despair, for everything can change by the Will of GOD.
The expression “bringing forth the living from the dead” is a clear reference to reincarnation, to the Jewish concept of Gilgul, and to the resurrection of the dead. The Sacred Qur’an too offers knowledge of the infinite cycle of life for the believers.Verse 28: A warning addressed to the believers: one must not build spiritual trust with those who reject the Truth—except in cases of danger. The heart of the message is authenticity in spiritual bonds. GOD warns you of Himself: not to incite fear, but to awaken the conscience.
Verse 29: GOD knows all that is hidden, in hearts, in the heavens, and on the earth. This is not only a warning but also a deep consolation: no good deed done in secret will be ignored, no silent suffering forgotten.
Verse 30: The Day of Judgment is described with intensity: every deed will be present, and the sinner will wish their misdeeds were far away. Yet GOD, who warns of Himself, is also Raʾūf, full of tenderness and compassion. This is a call to balance: to fear and love GOD at the same time.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 3:31 | Say, “If you should love ALLAH, then follow me, so ALLAH will love you and forgive you your sins. And ALLAH is Forgiving and Merciful.” | قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ | Qul in kuntum tuḥibbūna ALLĀHA fa-ttabiʿūnī yuḥbibkumu ALLĀHU wa-yaghfir lakum dhunūbakum. Wa-ALLĀHU ghafūrun raḥīm |
| 3:32 | Say, “Obey ALLAH and the Messenger.” But if they turn away – then indeed, ALLAH does not like the disbelievers. | قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِن تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ | Qul aṭīʿū ALLĀHA wa-ar-rasūl, fa-in tawallaw fa-inna ALLĀHA lā yuḥibbu al-kāfirīn |
| 3:33 | Indeed, ALLAH chose Adam and Noah and the family of Abraham and the family of ʿImrān over the worlds. | إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ | Inna ALLĀHA iṣṭafā Ādama wa-Nūḥan wa-āla Ibrāhīma wa-āla ʿImrān ʿalā al-ʿālamīn |
| 3:34 | Descendants, some of them from others. And ALLAH is Hearing and Knowing. | ذُرِّيَّةً بَعْضُهَا مِن بَعْضٍ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ | Dhurrīyyatan baʿḍuhā min baʿḍ, wa-ALLĀHU samīʿun ʿalīm |
| 3:35 | when the wife of ʿImrān said, “My Lord, indeed I have pledged to You what is in my womb, consecrated , so accept this from me. Indeed, You are the Hearing, the Knowing.” | إِذْ قَالَتِ امْرَأَةُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ | Idh qālat imraʾatu ʿImrān: Rabbi innī nadhartu laka mā fī baṭnī muḥarraran fa-taqabbal minnī, innaka anta as-samīʿu al-ʿalīm |
Commentary on Verses 31–35
This section deeply explores the connection between love, obedience, and spiritual lineage. It moves from a direct call to active faith to one of the most touching prayers in the entire Quran.
Verse 31: Love for GOD is demonstrated by following the Messenger. This is a central verse for all of Islamic spirituality: it is not only about inner belief, but about the conscious imitation of the Prophet Muḥammad (PBUH), through whom divine love and forgiveness are manifested. It marks the beginning of a love relationship between the creature and the Creator.
Verse 32: Obedience is not a burden but a loving response. However, those who reject the Message break that covenant; and GOD, though He is the Merciful, does not love obstinate denial.
Verse 33: The great figures of sacred history — Adam, Noah, Abraham, and the family of ‘Imrān — were chosen, not by arbitrary privilege, but for a mission. GOD raised them to guide humanity toward the light. This also reveals a common thread among Judaism, Christianity, and Islam.
Verse 34: These families are linked not only by blood, but by the faith that was transmitted and preserved. Authentic spirituality is a heritage that is both received and passed on.
Verse 35: The vow of the wife of ‘Imrān is an act of purity and total trust in GOD. Offering the fruit of her womb for divine service is one of the highest forms of devotion. This gesture also echoes that of Hannah, mother of Mary in Christian tradition, showing how sacred lines intertwine within a shared salvific history.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 3:36 | But when she delivered her, she said, “My Lord, I have delivered a female.” And ALLAH was most knowing of what she delivered, and the male is not like the female. “And I have named her Mary, and I seek refuge for her in You and her descendants from Satan, the expelled .” | فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنثَىٰ وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالْأُنثَىٰ ۖ وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ | Fa-lammā waḍaʿathā qālat Rabbi innī waḍaʿtuhā unthā, wa-ALLĀHU aʿlamu bimā waḍaʿat, wa-laysa adh-dhakaru ka-l-unthā. Wa-innī sammaytuhā Maryam wa-innī uʿīdhuhā bika wa-dhurriyyatahā mina ash-shayṭāni ar-rajīm |
| 3:37 | So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entered upon her in the sanctuary, he found with her provision. He said, “O Mary, from where is this to you?” She said, “It is from ALLAH. Indeed, ALLAH provides for whom He wills without account.” | فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا ۖ قَالَ يَا مَرْيَمُ أَنَّىٰ لَكِ هَٰذَا ۖ قَالَتْ هُوَ مِنْ عِندِ اللَّهِ ۖ إِنَّ اللَّهَ يَرْزُقُ مَن يَشَاءُ بِغَيْرِ حِسَابٍ | Fataqabbalahā Rabbuhā biqabūlin ḥasanin wa-anbatahā nabātan ḥasanan wa-kaffalahā Zakariyyā. Kulla mā dakhala ʿalayhā Zakariyyā al-miḥrāba wajada ʿindahā rizqan. Qāla yā Maryamu annā laki hādhā. Qālat huwa min ʿindi ALLĀH. Inna ALLĀHA yarzuqu man yashāʾu bighayri ḥisāb |
| 3:38 | At that, Zechariah called upon his Lord, saying, “My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication.” | هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ ۖ قَالَ رَبِّ هَبْ لِي مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ الدُّعَاءِ | Hunālika daʿā Zakariyyā Rabbah, qāla Rabbi hab lī min ladunka dhurriyyatan ṭayyibah, innaka samīʿu ad-duʿāʾ |
| 3:39 | So the angels called him while he was standing in prayer in the sanctuary, “Indeed, ALLAH gives you good tidings of John, confirming a word from ALLAH and honorable, abstaining , and a prophet from among the righteous.” | فَنَادَتْهُ الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًا بِكَلِمَةٍ مِّنَ اللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِّنَ الصَّالِحِينَ | Fa-nādat-hu al-malāʾikah wa-huwa qāʾimun yuṣallī fī al-miḥrāb, anna ALLĀHA yubashshiruka bi-Yaḥyā muṣaddiqan bi-kalimatin mina ALLĀH wa-sayyidan wa-ḥaṣūran wa-nabiyyan mina aṣ-ṣāliḥīn |
| 3:40 | He said, “My Lord, how will I have a boy when I have reached old age and my wife is barren?” The angel said, “Such is ALLAH; He does what He wills.” | قَالَ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَقَدْ بَلَغَنِيَ الْكِبَرُ وَامْرَأَتِي عَاقِرٌ ۖ قَالَ كَذَٰلِكَ اللَّهُ يَفْعَلُ مَا يَشَاءُ | Qāla Rabbi annā yakūnu lī ghulāmun wa-qad balaghanī al-kibar wa-imraʾatī ʿāqir? Qāla kadhālika ALLĀHU yafʿalu mā yashāʾ |
Commentary on Verses 36–40
This passage of the Qur’an intertwines the purity of human intention with the mercy and creative power of GOD. It acts as a spiritual bridge between the Old and New Testaments, focusing on the figure of Mary and the miraculous birth of John (Yaḥyā).
Verse 36: The birth of the wife of ‘Imrān’s child shows a profound attitude of devotion. Even though she expected a male, she unconditionally offers the newborn daughter, Mary (Maryam), to the service of GOD. This is an act of extraordinary faith, foreshadowing Mary’s central role in Divine Revelation.
Verse 37: GOD’s acceptance is described with tenderness and clarity. Mary grows under special protection, and the miraculous provision she receives is a clear sign of her election. Even Zechariah, a prophet himself, is astonished: Divine Grace continues to surprise even the most righteous.
Verse 38: The believer’s heart opens to hope: Zechariah prays for offspring. It is a plea made in the silence of the sanctuary, where the Word becomes action. Even the most discreet prayer is heard, if uttered with sincerity.
Verse 39: The answer comes directly from the angels. John (Yaḥyā) will not just be a son, but a luminous figure: chaste, noble, and a prophet. The “Word of GOD” mentioned here anticipates the figure of the Messiah, and John will be His forerunner, as the Gospel also confirms.
Verse 40: Zechariah’s question is deeply human and realistic, and thus even more powerful. GOD responds with an absolute truth: nothing is impossible for HIM. HIS Will transcends all biological or rational limitations.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 41 | He said, “My Lord, make for me a sign.” He said, “Your sign is that you will not speak to the people for three days except by gesture. And remember your Lord much and exalt with praise in the evening and the morning.” | قَالَ رَبِّ اجْعَل لِّي آيَةً ۚ قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا ۗ وَاذْكُر رَّبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِيِّ وَالْإِبْكَارِ | Qāla Rabbi ajʿal lī āyah. Qāla āyatuka allā tukallima an-nāsa thalāthata ayyāmin illā ramzan; wa-udhkur Rabbaka kathīran wa-sabbiḥ bil-ʿashiyyi wal-ibkār |
| 42 | And when the angels said, “O Mary, indeed ALLAH has chosen you and purified you and chosen you above the women of the worlds.” | وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ | Wa idh qālat il-malāʾikatu: yā Maryamu inna ALLAH iṣṭafāki wa-ṭahharaki wa-iṣṭafāki ʿalā nisāʾi al-ʿālamīn |
| 43 | “O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow .” | يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ | Yā Maryamu iqnutī li-Rabbiki wa-sjudī wa-rkaʿī maʿa ar-rākiʿīn |
| 44 | That is from the news of the unseen which We reveal to you, . And you were not with them when they cast their pens as to which of them should be responsible for Mary. Nor were you with them when they disputed. | ذَٰلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۚ وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ ۖ وَمَا كُنتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ | Dhālika min anbāʾ al-ghaybi nūḥīhi ilayk; wa mā kunta ladayhim idh yulqūna aqlāmahum ayyuhum yakfulu Maryam; wa mā kunta ladayhim idh yakhtaṣimūn |
| 45 | when the angels said, “O Mary, indeed ALLAH gives you good tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary – distinguished in this world and the Hereafter and among those brought near .” | إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ | Idh qālat il-malāʾikatu: yā Maryamu inna ALLAH yubashshiruki bi-kalimatin minhu ismuhu al-Masīḥu ʿĪsā ibnu Maryam, wajīhan fī ad-dunyā wal-ākhirah wa-min al-muqarrabīn |
Commentary on Verses 41–45
This section deepens the divine proclamation, anchoring the narrative around the sacred birth of the Messiah and reaffirming the holiness of Mary.
Verse 41: The sign given to Zechariah—silence—is a symbol of contemplation and awe. As the miracle nears, human speech fades, giving way to the language of Spirit. Remembrance of GOD becomes the bridge between expectation and manifestation.
Verse 42: Mary is chosen completely and entirely by GOD. She is purified and elevated above all women of the worlds. This verse is a powerful point of convergence between Islam and Christianity, as both faiths honor Mary as an exemplar of purity, obedience, and grace.
Verse 43: The divine instruction to Mary to prostrate and join those who bow reflects that even the most exalted are humble servants. They are not above the Law, but within the Mystery.
Verse 44: Prophetic revelation surpasses historical record. Although the Prophet (PBUH) was not physically present during those events, he is granted superior knowledge by GOD’s Will. This emphasizes the meta-historical dimension of Revelation.
Verse 45: The angelic announcement is solemn and foundational: a “Word” from GOD will be made manifest. He is named the “Messiah,” linking Islamic prophecy to the traditions of Israel and Christianity. Jesus (ʿĪsā) is described as noble in both this world and the Hereafter—a rank reserved for those closest to GOD.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 46 | He will speak to the people in the cradle and in maturity and will be of the righteous. | وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَمِنَ الصَّالِحِينَ | Wa yukallimu an-nāsa fī al-mahdi wa-kahlan wa-min aṣ-ṣāliḥīn |
| 47 | She said, “My Lord, how will I have a child when no man has touched me?” The angel said, “Such is ALLAH; He creates what He wills. When He decrees a matter, He only says to it, ‘Be,’ and it is.” | قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ ۖ قَالَ كَذَٰلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ ۚ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ | Qālat: Rabbi annā yakūnu lī waladun wa-lam yamsasnī bashar. Qāla: kadhāliki ALLĀHU yakhluqu mā yashāʾ. Idhā qaḍā amran fa-innamā yaqūlu lahu kun fa-yakūn |
| 48 | And He will teach him writing and wisdom and the Torah and the Gospel. | وَيُعَلِّمُهُ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنجِيلَ | Wa yuʿallimuhu al-kitāba wal-ḥikmata wa at-Tawrāta wal-Injīl |
| 49 | And a messenger to the Children of Israel, , “Indeed I have come to you with a sign from your Lord in that I design for you from clay like the form of a bird, then I breathe into it and it becomes a bird by permission of ALLAH. And I cure the blind and the leper, and I give life to the dead — by permission of ALLAH. And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers. | وَرَسُولًا إِلَىٰ بَنِي إِسْرَائِيلَ أَنِّي قَدْ جِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ أَنِّي أَخْلُقُ لَكُم مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ ۖ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ ۖ وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ | Wa rasūlan ilā banī Isrāʾīl: annī qad jiʾtukum bi-āyatin min Rabbikum, annī akhluqu lakum mina aṭ-ṭīni kahayʾati aṭ-ṭayr fa-anfukhu fīhi fa-yakūnu ṭayran bi-idhn ALLĀH, wa-ubriʾu al-akmaha wal-abraṣ, wa-uḥyī al-mawtā bi-idhn ALLĀH, wa-unabbiʾukum bimā taʾkulūna wa-mā taddakhirūna fī buyūtikum. Inna fī dhālika la-āyatan lakum in kuntum muʾminīn |
| 50 | And confirming what was before me of the Torah and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord, so fear ALLAH and obey me. | وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُم بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ ۚ وَجِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ | Wa muṣaddiqan limā bayna yadayya mina at-Tawrāh, wa li-uḥilla lakum baʿḍa alladhī ḥurima ʿalaykum, wa jiʾtukum bi-āyatin min Rabbikum, fa-ttaqū ALLĀHA wa-aṭīʿūn |
Commentary on Verses 46–50
This passage represents one of the most significant moments of interreligious dialogue and Qur’anic revelation regarding Jesus (‘Īsā), peace be upon him. The narrative combines deep reverence for the figure of the Messiah with the affirmation of his prophetic mission, according to the Islamic perspective.
-
Verse 46: Jesus will speak from the cradle — a miracle that already marks his sanctity and divine appointment from the very beginning. In adulthood too, his voice will be guidance and light. The spoken word, a divine gift, is central to his mission.
-
Verse 47: Mary is astonished, but the angel reminds her that the Will of GOD transcends natural laws. This verse emphasizes the creative power of GOD — when He wills a thing, He only says to it “Be,” and it is. The creation of Jesus without a father is not an anomaly, but a sign of Divine Sovereignty.
-
Verse 48: Jesus is endowed with knowledge and instructed in the previous Scriptures. This signifies prophetic continuity: he does not bring a new religion, but rather revives and illuminates the previous revelation.
-
Verse 49: Jesus performs extraordinary miracles by the Will of GOD: he breathes life into clay birds, heals the incurable, and raises the dead. Yet these acts do not make him divine — they confirm his role as a great Prophet, a vessel of Divine Mercy and Wisdom. His works resonate deeply with both Jewish and Christian traditions, uniting the three Abrahamic faiths in the remembrance of the Creator’s power.
-
Verse 50: Jesus confirms the Torah and partially reforms it. Some prohibitions are lifted, symbolizing a return to spiritual authenticity. This verse speaks of renewal, not rupture. It is a message that calls for reverential awe and conscious obedience to GOD.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 51 | 51. Indeed, ALLAH is my Lord and your Lord, so worship Him. That is the straight path. | إِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ ۗ هَٰذَا صِرَاطٌ مُّسْتَقِيمٌ | Inna ALLĀHA rabbī wa-rabbukum fa-ʿbudūh, hādhā ṣirāṭun mustaqīm |
| 52 | 52. But when Jesus felt disbelief from them, he said, “Who are my supporters for ALLAH?” The disciples said, “We are supporters for ALLAH. We have believed in ALLAH and testify that we are Muslims .” | فَلَمَّا أَحَسَّ عِيسَىٰ مِنْهُمُ الْكُفْرَ قَالَ مَنْ أَنصَارِي إِلَى اللَّهِ ۖ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنصَارُ اللَّهِ آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ | Fa-lammā aḥassa ʿĪsā minhum al-kufra qāla: man anṣārī ilā ALLĀH? Qāla al-ḥawāriyyūna: naḥnu anṣāru ALLĀH, āmannā bi-ALLĀH wa-ishhad bi-annā muslimūn |
| 53 | 53. Our Lord, we have believed in what You revealed and have followed the Messenger, so register us among the witnesses. | رَبَّنَا آمَنَّا بِمَا أَنزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ | Rabbanā āmannā bimā anzalta wa-ttabaʿnā ar-rasūla fa-ktubnā maʿa ash-shāhidīn |
| 54 | 54. And they planned, but ALLAH planned. And ALLAH is the best of planners. | وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ | Wa makarū wa makar ALLĀHU, wa-ALLĀHU khayru al-mākirīn |
| 55 | 55. when ALLAH said, “O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve and make those who follow you superior to those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ.” | إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ ۖ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ | Idh qāla ALLĀHU: yā ʿĪsā innī mutawaffīka wa-rāfiʿuka ilayya wa-muṭahhiruka mina alladhīna kafarū, wa-jāʿilu alladhīna ittabaʿūka fawqa alladhīna kafarū ilā yawmi al-qiyāmah. Thumma ilayya marjiʿukum fa-aḥkumu baynakum fīmā kuntum fīhi takhtalifūn |
Commentary on Verses 51–55
This section offers one of the most profound Islamic portrayals of the prophet Jesus (ʿĪsā), articulating not only his mission but also his divine protection and the eschatological destiny of his followers. The themes of submission, divine strategy, and final judgment intertwine with calls for sincere faith and unity.
Verse 51: Jesus’ message is crystal clear: worship ALLĀH alone, who is Lord of all. This is the essence of pure monotheism (tawḥīd) and highlights the universality of the path that leads straight to GOD, free of intermediaries or false attachments.
Verse 52: When facing disbelief, Jesus appeals to those who will stand with him for the cause of ALLĀH. The disciples answer with conviction, declaring themselves Muslims — those who submit to GOD. This reminds us that the term “Muslim” transcends historical Islam and refers to anyone who sincerely submits to the Divine Will.
Verse 53: Their prayer is not passive belief but active commitment — they believed and followed. True faith requires testimony in both word and deed, and the desire to be counted among those who bear witness to the Truth.
Verse 54: The divine plan surpasses all human schemes. Though they plotted against Jesus, ALLĀH’s strategy prevailed. Here, “makr” (plan) refers not to deceit but to ALLĀH’s supreme wisdom that thwarts injustice and upholds righteousness.
Verse 55: A pivotal verse that confirms the divine elevation of Jesus. ALLĀH promises to take him, raise him, purify him, and elevate his true followers above disbelievers until the Day of Judgment. This affirms both Jesus’ special status and the continuing spiritual relevance of his message. The final judgment belongs solely to ALLĀH, who will resolve all disagreements and divisions.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 56 | But as for those who disbelieve, I will punish them with a severe punishment in this world and the Hereafter, and they will have no helpers. | فَأَمَّا الَّذِينَ كَفَرُوا فَأُعَذِّبُهُمْ عَذَابًا شَدِيدًا فِي الدُّنْيَا وَالْآخِرَةِ ۖ وَمَا لَهُم مِّن نَّاصِرِينَ | Fa-ammā alladhīna kafarū fa-uʿadhdhibuhum ʿadhāban shadīdan fī ad-dunyā wa-l-ākhirah, wa-mā lahum min nāṣirīn |
| 57 | But as for those who believe and do righteous deeds, He will give them in full their rewards. And ALLAH does not like the wrongdoers. | وَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ ۗ وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ | Wa-ammā alladhīna āmanū wa-ʿamilū aṣ-ṣāliḥāt fa-yuwaffīhim ujūrahum, wa-ALLĀHU lā yuḥibbu aẓ-ẓālimīn |
| 58 | This is what We recite to you, , of Our verses and the wise reminder. | ذَٰلِكَ نَتْلُوهُ عَلَيْكَ مِنَ الْآيَاتِ وَالذِّكْرِ الْحَكِيمِ | Dhālika natlūhu ʿalayka mina al-āyāti wa-adh-dhikri al-ḥakīm |
| 59 | Indeed, the example of Jesus to ALLAH is like that of Adam. He created him from dust; then He said to him, “Be,” and he was. | إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثِمَّ قَالَ لَهُ كُن فَيَكُونُ | Inna mathala ʿĪsā ʿinda ALLĀHI kamathali Ādam, khalaqahu min turāb, thumma qāla lahu: kun fa-yakūn |
| 60 | The truth is from your Lord, so do not be among the doubters. | الْحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ الْمُمْتَرِينَ | Al-ḥaqqu min rabbik fa-lā takun mina al-mumtarīn |
Commentary on Verses 56–60
This section powerfully reaffirms the theme of Divine justice and the true understanding of Jesus (‘Īsā) within the consistent and universal framework of GOD’s Revelation.
Verse 56: GOD’s justice manifests in recompense. The punishment for those who knowingly reject the signs is not only eschatological but may also unfold in this world. It is not vengeance—it is the natural consequence of turning away from the light.
Verse 57: By contrast, those who believe and act righteously will receive their reward in full. With GOD there is no deceit or favoritism. He does not love injustice or oppression.
Verse 58: The Qur’an is called here the “Wise Reminder” (adh-dhikr al-ḥakīm), emphasizing its role as a living memory of Divine guidance and eternal Wisdom. It is not merely a book to be read, but a revelation to be internalized and lived.
Verse 59: This verse is central to the Islamic understanding of Jesus: like Adam, he was created from dust, by the command of GOD: “Be!” and he was. This affirms the singularity of GOD and rejects any anthropomorphic attribution to Him.
Verse 60: It concludes with firmness: this is the Truth from your Lord. While doubt can be part of the spiritual journey, the believer is called to find rest in authentic Revelation. This is a call to confidence and submission to the truth that comes from the LORD of all worlds.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 61 | 61. Then whoever argues with you about it after knowledge has come to you – say, “Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then supplicate earnestly and invoke the curse of ALLAH upon the liars .” | فَمَنْ حَاجَّكَ فِيهِ مِنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ فَقُلْ تَعَالَوْا۟ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَةَ ٱللَّهِ عَلَى ٱلْكَـٰذِبِينَ | Fa-man ḥājjaka fīhi min baʿdi mā jāʾaka mina al-ʿilm fa-qul: taʿālau nadʿu abnāʾanā wa-abnāʾakum, wa-nisāʾanā wa-nisāʾakum, wa-anfusanā wa-anfusakum, thumma nabtahil fa-najʿal laʿnat ALLĀHI ʿala al-kādhibīn |
| 62 | 62. Indeed, this is the true narration. And there is no deity except ALLAH. And indeed, ALLAH is the Exalted in Might, the Wise. | إِنَّ هَٰذَا لَهُوَ ٱلْقَصَصُ ٱلْحَقُّ ۚ وَمَا مِنْ إِلَٰهٍ إِلَّا ٱللَّهُ ۚ وَإِنَّ ٱللَّهَ لَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ | Inna hādhā la-huwa al-qaṣaṣu al-ḥaqqu, wa-mā min ilāhin illā ALLĀH. Wa-inna ALLĀHA la-huwa al-ʿAzīzu al-Ḥakīm |
| 63 | 63. But if they turn away – then indeed, ALLAH is Knowing of the corrupters. | فَإِن تَوَلَّوْا۟ فَإِنَّ ٱللَّهَ عَلِيمٌۢ بِٱلْمُفْسِدِينَ | Fa-in tawallaw fa-inna ALLĀHA ʿalīmun bi-l-mufsidīn |
| 64 | 64. Say, “O People of the Scripture, come to a word that is equitable between us and you – that we will not worship except ALLAH and not associate anything with Him and not take one another as lords instead of ALLAH.” But if they turn away, then say, “Bear witness that we are Muslims .” | قُلْ يَـٰٓأَهْلَ ٱلْكِتَـٰبِ تَعَالَوْا۟ إِلَىٰ كَلِمَةٍۢ سَوَآءٍۢ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا ٱللَّهَ وَلَا نُشْرِكَ بِهِۦ شَيْـًۭٔا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًۭا مِّن دُونِ ٱللَّهِ ۚ فَإِن تَوَلَّوْا۟ فَقُولُوا۟ ٱشْهَدُوا۟ بِأَنَّا مُسْلِمُونَ | Qul yā ahla al-kitāb, taʿālau ilā kalimatin sawāʾin baynanā wa-baynakum: allā naʿbuda illā ALLĀHA wa-lā nushrika bihi shayʾan wa-lā yattakhidha baʿḍunā baʿḍan arbāban min dūni ALLĀH. Fa-in tawallaw fa-qūlū ash-hadū bi-ʾannā muslimūn |
| 65 | 65. O People of the Scripture, why do you argue about Abraham while the Torah and the Gospel were not revealed until after him? Then will you not reason? | يَـٰٓأَهْلَ ٱلْكِتَـٰبِ لِمَ تُحَآجُّونَ فِىٓ إِبْرَٰهِـۧمَ وَمَآ أُنزِلَتِ ٱلتَّوْرَىٰةُ وَٱلْإِنجِيلُ إِلَّا مِنۢ بَعْدِهِۦٓ ۚ أَفَلَا تَعْقِلُونَ | Yā ahla al-kitāb, lima tuḥājjūna fī Ibrāhīm, wa-mā unzilati at-Tawrātu wa-l-Injīlu illā min baʿdih. Afalā taʿqilūn |
Commentary on Verses 61–65
This section speaks with strength and reverence to the People of the Book – Jews and Christians – inviting them to recognize the Oneness of GOD and the shared root of divine revelation.
Verse 61: This is the famous mubāhalah verse, the spiritual challenge. GOD commands Muḥammad (PBUH) to call his opponents to a sincere invocation – that GOD’s curse fall upon the liars. It’s a call to spiritual courage, trusting that the Truth fears no confrontation.
Verse 62: The Qur’an affirms: “This is the true story.” It calmly declares that there is no deity but GOD. His Power is inseparable from His Wisdom – He is Exalted and Just.
Verse 63: Those who avoid sincere engagement are not hidden from GOD. He knows the corrupters, whether spiritual, social, or political. His Knowledge encompasses all.
Verse 64: This is among the Qur’an’s most powerful appeals for interfaith dialogue. It offers common ground: to worship none but GOD, associate nothing with Him, and not take each other as lords. A call to unity based on truth and divine sovereignty.
Verse 65: This verse is of paramount importance for grasping the divine thought expressed in the Qur’an, referring to the Messenger Muḥammad (peace be upon him), yet valid for every era and every awakened conscience. According to GOD, true religion is never about labels, nor external affiliation, but rather about the righteousness of the heart, upright deeds, a pure spirit, and awareness of the Truth.
Indeed, Abraham (Ibrāhīm), the common patriarch of the Abrahamic faiths, was neither Jewish, nor Christian, nor — of course — Muslim in the institutional sense: he was a true believer, a ḥanīf (pure monotheist), one who submitted entirely to the will of GOD without adhering to any formalized religion.
The verse thus exposes the incoherence of those who claim to “own” Abraham, asserting exclusive rights over his legacy. GOD appeals to reason, to sincerity, and to the purity of worship, for Truth precedes all names and denominations. Abraham lived before the Torah and the Gospel, and yet he was among the most beloved and closest to GOD, precisely because he sought the good with all his heart, never deviating from pure monotheism.
This passage teaches us that authentic faith always precedes the label assigned to it, and that true belonging is not what is written in documents, but rather what is reflected in one’s life, thoughts, and the righteousness of one’s soul.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 66 | 66. Here you are – those who have argued about that of which you have knowledge, but why do you argue about that of which you have no knowledge? And ALLAH knows, while you know not. | هَٰٓأَنتُمْ هَـٰٓؤُلَآءِ حَـٰجَجْتُمْ فِيمَا لَكُم بِهِۦ عِلْمٌ فَلِمَ تُحَـٰٓجُّونَ فِيمَا لَيْسَ لَكُم بِهِۦ عِلْمٌ ۚ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ | Hā antum hāʾulāʾi ḥājjajtum fīmā lakum bihi ʿilm, fa-lima tuḥājjūna fīmā laysa lakum bihi ʿilm? Wa-ALLĀHU yaʿlamu wa-antum lā taʿlamūn |
| 67 | 67. Abraham was neither a Jew nor a Christian, but he was one inclining toward truth, submitting . And he was not of the polytheists. | مَّا كَانَ إِبْرَٰهِـۧمُ يَهُودِيًّۭا وَلَا نَصْرَانِيًّۭا وَلَـٰكِن كَانَ حَنِيفًۭا مُّسْلِمًۭا ۗ وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ | Mā kāna Ibrāhīmu yahūdiyyan wa-lā naṣrāniyyan wa-lākin kāna ḥanīfan musliman, wa-mā kāna mina al-mushrikīn |
| 68 | 68. Indeed, the most worthy of Abraham among the people are those who followed him and this Prophet, and those who believe. And ALLAH is the Ally of the believers. | إِنَّ أَوْلَى ٱلنَّاسِ بِإِبْرَٰهِـۧمَ لَلَّذِينَ ٱتَّبَعُوهُ وَهَـٰذَا ٱلنَّبِىُّ وَٱلَّذِينَ ءَامَنُوا۟ ۚ وَٱللَّهُ وَلِىُّ ٱلْمُؤْمِنِينَ | Inna awlā an-nāsi bi-Ibrāhīma la-lladhīna ittabaʿūhu wa-hādhā an-nabiyy, wa-lladhīna āmanū. Wa-ALLĀHU walīyu al-muʾminīn |
| 69 | 69. A faction of the People of the Scripture wish they could mislead you. But they do not mislead except themselves, and they perceive not. | وَدَّت طَّآئِفَةٌۭ مِّنْ أَهْلِ ٱلْكِتَـٰبِ لَوْ يُضِلُّونَكُمْ ۖ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ | Waddat ṭāʾifatun min ahl al-kitābi law yuḍillūnakum, wa-mā yuḍillūna illā anfusahum wa-mā yashʿurūn |
| 70 | 70. O People of the Scripture, why do you disbelieve in the verses of ALLAH while you witness ? | يَـٰٓأَهْلَ ٱلْكِتَـٰبِ لِمَ تَكْفُرُونَ بِـَٔايَـٰتِ ٱللَّهِ وَأَنتُمْ تَشْهَدُونَ | Yā ahla al-kitāb, lima takfurūna bi-āyāti ALLĀH wa-antum tashhadūn |
Commentary on Verses 66–70
This section reaffirms the continuity of Abrahamic faith while confronting the hypocrisy and empty disputes that deviate from Divine Truth.
Verse 66: Those who argue even about what they do not know are reproached. This highlights that true ignorance is not merely lack of information, but arrogance that rejects Revelation. ALLAH knows, while many humans choose to remain blind.
Verse 67: Abraham is presented as the paragon of pure monotheism, unaffiliated with any sectarian identity. He was neither a Jew nor a Christian, but a ḥanīf, sincerely devoted to ALLAH. This verse invites people to transcend labels and seek the essence of faith.
Verse 68: The true heirs of Abraham are those who follow his monotheistic path, including Prophet Muḥammad (PBUH) and the believers. Spiritual lineage outweighs ethnic lineage — what truly matters is the preservation of Abraham’s faith.
Verse 69: A clear warning is issued against some among the People of the Book who seek to lead others astray. But they only deceive themselves, as anyone who fights against Divine Truth isolates themselves from salvation.
Verse 70: The tone becomes direct and grave: why reject ALLAH’s signs when you are witnesses to them? It’s a call to moral and theological accountability, especially for those who recognize the Truth within their own scriptures.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 71 | 71. O People of the Scripture, why do you mix the truth with falsehood and conceal the truth while you know ? | يَـٰٓأَهْلَ ٱلْكِتَـٰبِ لِمَ تَلْبِسُونَ ٱلْحَقَّ بِٱلْبَـٰطِلِ وَتَكْتُمُونَ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ | Yā ahla al-kitāb, lima talbisūna al-ḥaqqa bil-bāṭil wa-taktumūna al-ḥaqqa wa-antum taʿlamūn |
| 72 | 72. And a faction of the People of the Scripture say, “Believe in that which was revealed to the believers at the beginning of the day and reject it at its end that perhaps they will return .” | وَقَالَت طَّآئِفَةٌۭ مِّنْ أَهْلِ ٱلْكِتَـٰبِ ءَامِنُوا۟ بِٱلَّذِىٓ أُنزِلَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَجْهَ ٱلنَّهَارِ وَٱكْفُرُوٓا۟ ءَاخِرَهُۥ لَعَلَّهُمْ يَرْجِعُونَ | Wa-qālat ṭāʾifatun min ahl al-kitāb: āminū bi-lladhī unzila ʿalā alladhīna āmanū wajha an-nahār, wa-kfurū ākhirah laʿallahum yarjiʿūn |
| 73 | 73. And do not trust except those who follow your religion.” Say, “Indeed, guidance is the guidance of ALLAH.” lest someone be given like what you were given or that they would thereby argue with you before your Lord?” Say, “Indeed, bounty is in the hand of ALLAH – He grants it to whom He wills. And ALLAH is all-Encompassing and Wise.” | وَلَا تُؤْمِنُوٓا۟ إِلَّا لِمَن تَبِعَ دِينَكُمْ ۗ قُلْ إِنَّ ٱلْهُدَىٰ هُدَى ٱللَّهِ ۗ أَن يُؤْتَىٰٓ أَحَدٌۭ مِّثْلَ مَآ أُوتِيتُمْ أَوْ يُحَآجُّوكُمْ عِندَ رَبِّكُمْ ۗ قُلْ إِنَّ ٱلْفَضْلَ بِيَدِ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ | Wa-lā tuʾminū illā li-man tabiʿa dīnakum. Qul: inna al-hudā hudā ALLĀH. An yuʾtā aḥad mithla mā ūtītum aw yuḥājjūkum ʿinda rabbikum. Qul: inna al-faḍla biyadi ALLĀH yuʾtīhi man yashāʾ, wa-ALLĀHU wāsiʿun ʿalīm |
| 74 | 74. He selects for His mercy whom He wills. And ALLAH is the possessor of great bounty. | يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ | Yakhtaṣṣu bi-raḥmatihi man yashāʾ, wa-ALLĀHU dhū al-faḍli al-ʿaẓīm |
| 75 | 75. And among the People of the Scripture is he who, if you entrust him with a great amount , he will return it to you. And among them is he who, if you entrust him with a silver coin, he will not return it to you unless you are constantly standing over him. That is because they say, “There is no blame upon us concerning the unlearned.” And they speak untruth about ALLAH while they know . | وَمِنْ أَهْلِ ٱلْكِتَـٰبِ مَنْ إِن تَأْمَنْهُۥ بِقِنطَارٍۢ يُؤَدِّهِۦٓ إِلَيْكَ وَمِنْهُم مَّنْ إِن تَأْمَنْهُۥ بِدِينَارٍۢ لَا يُؤَدِّهِۦٓ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَآئِمًۭا ۗ ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَيْسَ عَلَيْنَا فِى ٱلْأُمِّيِّۦنَ سَبِيلٌۭ ۖ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُمْ يَعْلَمُونَ | Wa-min ahl al-kitāb man in taʾmanhu bi-qinṭārin yuʾaddih ilayk, wa-minhum man in taʾmanhu bi-dīnār lā yuʾaddih ilayk illā mā dumta ʿalayhi qāʾiman. Dhālika bi-annahum qālū: laysa ʿalaynā fī al-ummiyyīna sabīl. Wa-yaqūlūna ʿalā ALLĀH al-kadhib wa-hum yaʿlamūn |
Commentary on Verses 71–75
This portion of the surah addresses hypocrisy and ethical inconsistency among some members of the People of the Scripture, though it does not generalize or condemn all.
Verse 71: The accusation is severe: twisting the truth and blending it with falsehood. This verse stands as a timeless warning to all who manipulate divine messages for personal gain—they will be accountable before the eternal Truth.
Verse 72: A strategy of deceit is exposed—pretending to believe in the Revelation and then rejecting it in hopes of shaking the believers’ faith. It reflects a manipulative attitude, but divine Truth transcends all tactics.
Verse 73: Religious exclusivism is critiqued here: “do not trust except those of your own faith.” Yet true guidance belongs only to ALLAH, and divine grace is not confined to any one people. It is a gift, distributed with divine Wisdom.
Verse 74: ALLAH grants His mercy to whom He wills, a concept that tears down all human claims of monopoly over salvation. It opens the door to universal hope and reminds us that divine mercy is vast and inclusive.
Verse 75: There are trustworthy and untrustworthy individuals among the People of the Scripture. The true offense lies in justifying injustice through false religious doctrine. To knowingly lie about ALLAH is one of the gravest of sins.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 76 | But yes, whoever fulfills his commitment and fears ALLAH – then indeed, ALLAH loves the righteous. | بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِۦ وَٱتَّقَىٰ فَإِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ | Balā man awfā bi-ʿahdihī wa-ttaqā fa-inna ALLĀHA yuḥibbu al-muttaqīn |
| 77 | Indeed, those who exchange the covenant of ALLAH and their oaths for a small price will have no share in the Hereafter, and ALLAH will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment. | إِنَّ ٱلَّذِينَ يَشْتَرُونَ بِعَهْدِ ٱللَّهِ وَأَيْمَـٰنِهِمْ ثَمَنًۭا قَلِيلًۭا ۙ أُو۟لَـٰٓئِكَ لَا خَلَـٰقَ لَهُمْ فِى ٱلْءَاخِرَةِ وَلَا يُكَلِّمُهُمُ ٱللَّهُ وَلَا يَنظُرُ إِلَيْهِمْ يَوْمَ ٱلْقِيَـٰمَةِ وَلَا يُزَكِّيهِمْ ۚ وَلَهُمْ عَذَابٌ أَلِيمٌ | Inna alladhīna yashtarūna bi-ʿahdi ALLĀHI wa-aymānihim thamanan qalīlan, ulāʾika lā khalāqa lahum fī al-ākhirah, wa-lā yukallimuhumu ALLĀHU wa-lā yanẓuru ilayhim yawma al-qiyāmah wa-lā yuzakkīhim, wa-lahum ʿadhābun alīm |
| 78 | And indeed, there is among them a group who alter the Scripture with their tongues so you may think it is from the Scripture, but it is not from the Scripture. And they say, “This is from ALLAH,” but it is not from ALLAH. And they speak untruth about ALLAH while they know. | وَإِنَّ مِنْهُمْ لَفَرِيقًۭا يَلْوُۥنَ أَلْسِنَتَهُم بِٱلْكِتَـٰبِ لِتَحْسَبُوهُ مِنَ ٱلْكِتَـٰبِ وَمَا هُوَ مِنَ ٱلْكِتَـٰبِ ۖ وَيَقُولُونَ هُوَ مِنْ عِندِ ٱللَّهِ وَمَا هُوَ مِنْ عِندِ ٱللَّهِ ۖ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُمْ يَعْلَمُونَ | Wa-inna minhum la-farīqan yalwūna alsinatahum bil-kitābi li-taḥsabūhu mina al-kitāb wa-mā huwa mina al-kitāb. Wa-yaqūlūna huwa min ʿindi ALLĀH wa-mā huwa min ʿindi ALLĀH. Wa-yaqūlūna ʿalā ALLĀH al-kadhib wa-hum yaʿlamūn |
| 79 | It is not for a human that ALLAH should give him the Scripture and authority and prophethood and then he would say to the people, “Be my worshipers rather than ALLAH’s”; but , “Be pious scholars of the Lord because of what you have taught of the Scripture and because of what you have studied.” | مَا كَانَ لِبَشَرٍ أَن يُؤْتِيَهُ ٱللَّهُ ٱلْكِتَـٰبَ وَٱلْحُكْمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا۟ عِبَادًۭا لِّى مِن دُونِ ٱللَّهِ وَلَـٰكِن كُونُوا۟ رَبَّـٰنِيِّـۧنَ بِمَا كُنتُمْ تُعَلِّمُونَ ٱلْكِتَـٰبَ وَبِمَا كُنتُمْ تَدْرُسُونَ | Mā kāna li-basharin an yuʾtiyahu ALLĀHU al-kitāba wa-al-ḥukma wa-an-nubūwah thumma yaqūla li-n-nāsi: kūnū ʿibādan lī min dūni ALLĀH, walākin kūnū rabbāniyyīn bimā kuntum tuʿallimūna al-kitāb wa-bimā kuntum tadrusūn |
| 80 | Nor could he order you to take the angels and prophets as lords. Would he order you to disbelieve after you have been Muslims? | وَلَا يَأْمُرَكُمْ أَن تَتَّخِذُوا۟ ٱلْمَلَـٰٓئِكَةَ وَٱلنَّبِيِّـۧنَ أَرْبَابًا ۗ أَيَأْمُرُكُم بِٱلْكُفْرِ بَعْدَ إِذْ أَنتُم مُّسْلِمُونَ | Wa-lā yaʾmurakum an tattakhidhū al-malāʾikata wa-an-nabiyyīna arbāban. A-yaʾmurukum bil-kufr baʿda idh antum muslimūn? |
Commentary on Verses 76–80
These verses delve into the theme of spiritual integrity and prophetic responsibility, drawing a line between fidelity and betrayal, truth and fabrication.
Verse 76: A clear and powerful message: GOD loves those who are true to their covenants and live with reverent awe. Spirituality is not just theory—it is fulfilled through sincere action.
Verse 77: A severe warning for those who sell out their sacred commitments for worldly gain. It speaks not only to personal ethics but also to those who corrupt religion for power or profit.
Verse 78: Altering sacred texts for deception is a grave sin. Lying about GOD is not merely misguiding people—it is spiritual fraud. This verse calls for honesty and authenticity in scriptural interpretation, a crucial value for interfaith harmony.
Verses 79–80: No true prophet calls people to worship him. Their mission is to guide humanity toward GOD, not to become objects of devotion. A true teacher leads others to the Divine, not to themselves. This reflects the clear distinction between sincere prophecy and personal idolatry.
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 81 | 81. And , when ALLAH took the covenant of the prophets, , “Whatever I give you of the Scripture and wisdom and then there comes to you a Messenger confirming what is with you, you must believe in him and support him.” said, “Have you acknowledged and taken upon that My commitment?” They said, “We have acknowledged it.” He said, “Then bear witness, and I am with you among the witnesses.” | وَإِذْ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلنَّبِيِّـۧنَ لَمَآ ءَاتَيْتُكُم مِّن كِتَـٰبٍۢ وَحِكْمَةٍۢ ثُمَّ جَآءَكُمْ رَسُولٌۭ مُّصَدِّقٌۭ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥ ۚ قَالَ ءَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِى ۖ قَالُوٓا۟ أَقْرَرْنَا ۚ قَالَ فَٱشْهَدُوا۟ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّـٰهِدِينَ | Wa-idh akhadha ALLĀHU mīthāqa an-nabiyyīn: lamā ātaytukum min kitābin wa-ḥikmah thumma jāʾakum rasūlun muṣaddiqun limā maʿakum la-tuʾminunna bihi wa-la-tanṣurunnah. Qāla: a-aqarartum wa-akhadhtum ʿalā dhālika iṣrī? Qālū: aqrarnā. Qāla: fa-ishhadū wa-anā maʿakum mina ash-shāhidīn |
| 82 | 82. And whoever turns away after that – they are the defiantly disobedient. | فَمَن تَوَلَّىٰ بَعْدَ ذَٰلِكَ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْفَـٰسِقُونَ | Fa-man tawallā baʿda dhālika fa-ulāʾika humu al-fāsiqūn |
| 83 | 83. So is it other than the religion of ALLAH they desire, while to Him have submitted all those within the heavens and earth, willingly or by compulsion, and to Him they will be returned? | أَفَغَيْرَ دِينِ ٱللَّهِ يَبْغُونَ وَلَهُۥٓ أَسْلَمَ مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ طَوْعًۭا وَكَرْهًۭا وَإِلَيْهِ يُرْجَعُونَ | A-fa-ghayra dīni ALLĀHI yabghūna wa-lahu aslama man fī as-samāwāti wa-al-arḍ ṭawʿan wa-karhan, wa-ilayhi yurjaʿūn |
| 84 | 84. Say, “We have believed in ALLAH and in what was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants, and in what was given to Moses and Jesus and the prophets from their Lord. We make no distinction between any of them, and we are Muslims to Him.” | قُلْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ عَلَيْنَا وَمَآ أُنزِلَ عَلَىٰٓ إِبْرَٰهِيمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ وَٱلنَّبِيُّونَ مِن رَّبِّهِمْ ۚ لَا نُفَرِّقُ بَيْنَ أَحَدٍۢ مِّنْهُمْ ۚ وَنَحْنُ لَهُۥ مُسْلِمُونَ | Qul āmannā bi-LLĀHI wa-mā unzila ʿalaynā wa-mā unzila ʿalā Ibrāhīm wa-Ismāʿīl wa-Isḥāq wa-Yaʿqūb wa-al-Asbāṭ, wa-mā ūtiya Mūsā wa-ʿĪsā wa-an-nabiyyūna min rabbihim. Lā nufarriqu bayna aḥadin minhum wa-naḥnu lahu muslimūn |
| 85 | 85. And whoever desires other than Islam as religion – never will it be accepted from him, and he, in the Hereafter, will be among the losers. | وَمَن يَبْتَغِ غَيْرَ ٱلْإِسْلَـٰمِ دِينًۭا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِى ٱلْءَاخِرَةِ مِنَ ٱلْخَـٰسِرِينَ | Wa-man yabtaghi ghayra al-Islām dīnan fa-lan yuqbal minhu wa-huwa fī al-ākhirati mina al-khāsirīn |
Commentary on Verses 81–85
These verses reach the heart of prophetic continuity and the universality of divine revelation.
Verse 81:
GOD took a solemn covenant from all the Prophets: to recognize and support a future Messenger who would confirm what they already possessed. This is a key to understanding the role of Muḥammad (PBUH) in the Qur’anic vision—not as an exception, but as the natural continuation of the monotheistic message.
Verse 82:
Whoever turns away from this covenant, after having acknowledged it, is among the fāsiqūn—the defiantly disobedient. Betraying the covenant is not only a moral fault but a spiritual deviation that distances the soul from the Light of GOD.
Verse 83:
This verse highlights the absurdity of seeking a religion other than that of the One GOD, when all beings in creation—willingly or unwillingly—submit to Him. It is a call to cosmic humility and recognition of the divine order.
Verse 84:
A powerful declaration of prophetic unity and brotherhood: no distinction is made among the Prophets, as they all convey the same divine message. This verse stands as a pillar for interreligious dialogue and tolerance—an invitation to recognize the Truth wherever it manifests.
Verse 85:
The conclusion is firm yet profoundly theological: the only Way accepted by GOD is that of conscious submission to Him (al-Islām, literally). Not a rigid religion, but an inner attitude—recognizing, loving, and serving the Creator in sincerity and truth.
Verses 86–88
| Verse | ASH Translation | Maulana Muhammad Ali | Arabic | Transliteration |
|---|---|---|---|---|
| 86 | How could GOD guide a people who disbelieved after having believed, and after bearing witness that the Messenger is true, and after clear proofs had come to them? And GOD does not guide the unjust people. | How shall Allah guide a people who disbelieve after they had believed and borne witness that the Messenger was true and clear arguments had come to them? And Allah guides not the unjust people. | كَيْفَ يَهْدِي اللَّهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ | Kayfa yahdī Allāhu qawman kafarū ba‘da īmānihim wa shahidū anna ar-rasūla ḥaqq wa jā’ahumu al-bayyināt wa-Allāhu lā yahdī al-qawma aẓ-ẓālimīn |
| 87 | Their recompense is that upon them rests the curse of GOD, of the Angels, and of all humanity. | As for these, their reward is that on them is the curse of Allah and of the angels and of all mankind, | أُولَٰئِكَ جَزَاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ | Ulā’ika jazā’uhum anna ‘alayhim la‘nata Allāhi wa al-malā’ikati wa an-nāsi ajma‘īn |
| 88 | They shall abide therein forever; the punishment will not be lightened for them, nor will they be granted respite. | Abiding in it. Their punishment shall not be lightened, nor shall they be granted respite, | خَالِدِينَ فِيهَا لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْظَرُونَ | Khālidīna fīhā lā yukhaffafu ‘anhumu al-‘adhābu wa lā hum yunẓarūn |
Verses 89–95
| Verse | ASH Translation | Maulana Muhammad Ali | Arabic | Transliteration |
|---|---|---|---|---|
| 89 | Except those who repent after that and reform; surely GOD is Forgiving, Merciful. | Except those who repent after that and amend, for surely Allah is Forgiving, Merciful. | إِلَّا الَّذِينَ تَابُوا مِنْ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ | Illā alladhīna tābū min ba‘di dhālika wa aṣlaḥū fa-inna Allāha ghafūrun raḥīm |
| 90 | Indeed, those who disbelieve after their belief and then increase in disbelief, their repentance will never be accepted, and they are those who are astray. | Those who disbelieve after their believing then increase in disbelief, their repentance will not be accepted, and these are they who go astray. | إِنَّ الَّذِينَ كَفَرُوا بَعْدَ إِيمَانِهِمْ ثُمَّ ازْدَادُوا كُفْرًا لَنْ تُقْبَلَ تَوْبَتُهُمْ وَأُولَٰئِكَ هُمُ الضَّالُّونَ | Inna alladhīna kafarū ba‘da īmānihim thumma izdādū kufran lan تُقبل tawbatuhum wa-ulā’ika hum aḍ-ḍāllūn |
| 91 | Indeed, those who disbelieve and die while they are disbelievers — never would the whole earth full of gold be accepted from one of them, even if he offered it as ransom. For them is a painful punishment, and they will have no helpers. | Those who disbelieve and die while they are disbelievers, the earth full of gold shall not be accepted from one of them though he offer it as ransom. These it is for whom is a painful punishment, and they shall have no helpers. | إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ فَلَنْ يُقْبَلَ مِنْ أَحَدِهِمْ مِلْءُ الْأَرْضِ ذَهَبًا وَلَوِ افْتَدَىٰ بِهِ أُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُمْ مِنْ نَاصِرِينَ | Inna alladhīna kafarū wa mātū wa hum kuffār fa-lan yuqbal min aḥadihim mil’u al-arḍi dhahaban wa-law iftadā bih ulā’ika lahum ‘adhābun alīm wa-mā lahum min nāṣirīn |
| 92 | You will never attain righteousness until you spend from that which you love. And whatever you spend, indeed GOD is Knowing of it. | You will not attain to righteousness until you spend out of what you love. And what you spend, Allah surely knows it. | لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ۚ وَمَا تُنْفِقُوا مِنْ شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ | Lan tanālū al-birra ḥattā tunfiqū mimmā tuḥibbūn wa-mā tunfiqū min shay’in fa-inna Allāha bihi ‘alīm |
| 93 | All food was lawful to the Children of Israel except what Israel made unlawful to himself before the Torah was revealed. Say: “Bring the Torah and recite it, if you are truthful.” | All food was lawful to the Children of Israel except what Israel made unlawful for himself before the Torah was revealed. Say: Bring the Torah and read it, if you are truthful. | كُلُّ الطَّعَامِ كَانَ حِلًّا لِبَنِي إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَىٰ نَفْسِهِ مِنْ قَبْلِ أَنْ تُنَزَّلَ التَّوْرَاةُ ۗ قُلْ فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ | Kullu aṭ-ṭa‘āmi kāna ḥillan li-banī Isrā’īla illā mā ḥarrama Isrā’īlu ‘alā nafsih min qabli an tunazzala at-tawrāh qul fa’tū bi at-tawrāti فاتلوها in kuntum ṣādiqīn |
| 94 | Then whoever invents falsehood about GOD after that — then those are the wrongdoers. | Then whoever fabricates a lie against Allah after this, these are the wrongdoers. | فَمَنِ افْتَرَىٰ عَلَى اللَّهِ الْكَذِبَ مِنْ بَعْدِ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ | Fa-man iftarā ‘alā Allāhi al-kadhiba min ba‘di dhālika fa-ulā’ika hum aẓ-ẓālimūn |
| 95 | Say: “GOD has spoken the truth; so follow the religion of Abraham, upright, and he was not among the polytheists.” | Say: Allah speaks the truth; so follow the religion of Abraham, the upright. And he was not one of the polytheists. | قُلْ صَدَقَ اللَّهُ ۗ فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ الْمُشْرِكِينَ | Qul ṣadaqa Allāh fa-ittabi‘ū millata Ibrāhīma ḥanīfan wa-mā kāna mina al-mushrikīn |
Note (v.90): This verse addresses one of the most delicate themes in theology: the possible “closure” of the door of repentance. It does not deny divine mercy — which in the Qur’an is consistently presented as vast and accessible — but rather describes an inner condition in which the human being, by consciously increasing in denial, progressively distances himself from the very possibility of repentance.
From this perspective, it is not GOD who refuses the return, but the human being who, through repeated opposition to the truth, loses the ability to recognize it. This is a spiritual dynamic also present in other Abrahamic traditions, where the hardening of the heart represents the true obstacle to conversion. The verse should therefore be understood more as a warning than as a definitive closure: human freedom, when directed against truth, can make the return increasingly difficult.
Note (v.92): This verse is among the highest in ethical terms: “you will not attain righteousness until you spend from what you love.” Here a universal principle of authentic sacrifice is introduced: the value of an action is not measured by quantity, but by the inner quality of what is offered.
Giving what is superfluous does not transform the soul; but offering what one loves implies a real detachment and an inner purification. This concept finds deep parallels in the Biblical tradition: from the sacrifice of Abraham to the logic of offerings in the Temple, and to Christian charity understood as total self-giving. In all these expressions, a common truth emerges: the human being draws closer to GOD when willing to overcome attachment to possessions.
Note (v.95): The reference to Abraham represents one of the most important foundations for interreligious dialogue. Abraham is described as “ḥanīf,” inclined toward pure truth, free from idolatry or deviation. He thus becomes the model of an original faith, preceding the historical divisions among religions.
To follow the “religion of Abraham” means to return to an essential monotheism, grounded in sincerity, trustful surrender, and the search for truth. In this sense, the verse does not merely present a doctrinal statement, but proposes a meeting point among Judaism, Christianity, and Islam, recognizing in Abraham a shared root and a common horizon.
This perspective opens a broader reading: historical and theological differences do not erase the original unity of the search for GOD. The reference to Abraham thus becomes not only a foundation of identity, but also an invitation to dialogue and reconciliation among the Abrahamic traditions.
Verses 96–105
| Verse | ASH Translation | Maulana Muhammad Ali | Arabic | Transliteration |
|---|---|---|---|---|
| 96 | Indeed, the first House established for humanity is that at Bakkah, blessed and a guidance for all worlds. | Surely the first house appointed for men is that at Bakkah, blessed and a guidance for the nations. | إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ | Inna awwala baytin wuḍi‘a li-n-nāsi lalla dhī bi-Bakkata mubārakan wa-hudan li-l-‘ālamīn |
| 97 | In it are clear signs: the standing place of Abraham. And whoever enters it is safe. And pilgrimage to the House is a duty owed to GOD by people, for whoever is able to find a way to it. And whoever disbelieves, then surely GOD is independent of all worlds. | In it are clear signs: the place of Abraham. And whoever enters it is safe. And pilgrimage to the House is a duty which men owe to Allah — whoever can find a way to it. And whoever disbelieves, surely Allah is above need of the worlds. | فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ ۖ وَمَنْ دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ | Fīhi āyātun bayyināt maqāmu Ibrāhīm wa-man dakhala-hu kāna āminan wa-lillāhi ‘alā an-nāsi ḥijju al-bayti man isṭaṭā‘a ilayhi sabīlan wa-man kafara fa-inna Allāha ghaniyyun ‘ani al-‘ālamīn |
| 98 | Say: “O People of the Book, why do you disbelieve in the signs of GOD? And GOD is Witness over what you do.” | Say: O People of the Book, why do you disbelieve in the messages of Allah? And Allah is Witness of what you do. | قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَاللَّهُ شَهِيدٌ عَلَىٰ مَا تَعْمَلُونَ | Qul yā ahla al-kitābi lima takfurūna bi-āyāti Allāh wa-Allāhu shahīdun ‘alā mā ta‘malūn |
| 99 | Say: “O People of the Book, why do you hinder those who believe from the path of GOD, seeking to make it crooked, while you are witnesses? And GOD is not unaware of what you do.” | Say: O People of the Book, why do you hinder him who believes from the path of Allah, seeking to make it crooked, while you are witnesses? And Allah is not heedless of what you do. | قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ تَبْغُونَهَا عِوَجًا وَأَنْتُمْ شُهَدَاءُ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ | Qul yā ahla al-kitābi lima taṣuddūna ‘an sabīli Allāhi man āmana tabghūnahā ‘iwajan wa-antum shuhadā’ wa-mā Allāhu bi-ghāfilin ‘ammā ta‘malūn |
| 100 | O you who believe, if you obey a group of those who were given the Book, they will turn you back into disbelievers after your faith. | O you who believe, if you obey a party of those who have been given the Book, they will turn you back as disbelievers after your believing. | يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا فَرِيقًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ يَرُدُّوكُمْ بَعْدَ إِيمَانِكُمْ كَافِرِينَ | Yā ayyuhā alladhīna āmanū in tuṭī‘ū farīqan mina alladhīna ūtū al-kitāba yaruddūkum ba‘da īmānikum kāfirīn |
| 101 | And how could you disbelieve while the signs of GOD are recited to you and among you is His Messenger? And whoever holds firmly to GOD has certainly been guided to a straight path. | And how do you disbelieve while to you are recited the messages of Allah and among you is His Messenger? And whoever holds fast to Allah, he indeed is guided to the right path. | وَكَيْفَ تَكْفُرُونَ وَأَنْتُمْ تُتْلَىٰ عَلَيْكُمْ آيَاتُ اللَّهِ وَفِيكُمْ رَسُولُهُ ۗ وَمَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ | Wa-kayfa takfurūna wa-antum tutlā ‘alaykum āyātu Allāhi wa-fīkum rasūluh wa-man ya‘taṣim bi-Allāhi faqad hudiya ilā ṣirāṭin mustaqīm |
| 102 | O you who believe, be mindful of GOD as He deserves to be feared, and do not die except in submission. | O you who believe, keep your duty to Allah as it should be kept, and do not die except as Muslims. | يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ | Yā ayyuhā alladhīna āmanū ittaqū Allāha ḥaqqa tuqātih wa-lā tamūtunna illā wa-antum muslimūn |
| 103 | And hold firmly, all together, to the rope of GOD and do not be divided. And remember the favor of GOD upon you: when you were enemies, He united your hearts, and you became brothers by His grace. And you were on the edge of a pit of fire, and He saved you from it. Thus GOD makes His signs clear to you so that you may be guided. | And hold fast by the covenant of Allah all together and be not disunited. And remember the favour of Allah on you when you were enemies, then He united your hearts so by His favour you became brethren; and you were on the brink of a pit of fire, so He saved you from it. Thus does Allah make clear to you His messages that you may be guided. | وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ | Wa‘taṣimū bi-ḥabli Allāhi jamī‘an wa-lā tafarraqū wa-udhkurū ni‘mata Allāhi ‘alaykum idh kuntum a‘dā’an fa-allafa bayna qulūbikum fa-aṣbaḥtum bi-ni‘matihi ikhwanan wa-kuntum ‘alā shafā ḥufratin mina an-nār fa-anqadhakum minhā ka-dhālika yubayyinu Allāhu lakum āyātih la‘allakum tahtadūn |
| 104 | And let there be among you a community that calls to good, enjoins what is right, and forbids what is wrong; and those are the successful. | And from among you there should be a party who invite to good and enjoin the right and forbid the wrong. And these are they who are successful. | وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ | Wa-ltakun minkum ummatun yad‘ūna ilā al-khayri wa-ya’murūna bi-l-ma‘rūfi wa-yanhawna ‘ani al-munkar wa-ulā’ika hum al-mufliḥūn |
| 105 | And do not be like those who became divided and differed after clear proofs had come to them. For those there is a great punishment. | And be not like those who are divided and disagree after clear arguments have come to them. And for these is a grievous chastisement. | وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ | Wa-lā takūnū ka-alladhīna tafarraqū wa-ikhtalafū min ba‘di mā jā’ahumu al-bayyināt wa-ulā’ika lahum ‘adhābun ‘aẓīm |
Verses 106–116
| Verse | ASH Translation | Maulana Muhammad Ali | Arabic | Transliteration |
|---|---|---|---|---|
| 106 | On the Day when some faces will be bright and some faces will be dark. As for those whose faces will be dark: “Did you disbelieve after your belief? Then taste the punishment for what you used to deny.” | On the day when some faces will turn white and some faces will turn black. Then as for those whose faces turn black: Did you disbelieve after your believing? So taste the chastisement because you disbelieved. | يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ۚ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُمْ بَعْدَ إِيمَانِكُمْ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ | Yawma tabyaḍḍu wujūhun wa-taswaddu wujūh fa-ammā alladhīna iswaddat wujūhuhum a-kafartum ba‘da īmānikum fa-dhūqū al-‘adhāba bimā kuntum تكفرون |
| 107 | And as for those whose faces will be bright, they will be in the mercy of GOD; therein they will abide. | And as for those whose faces turn white, they are in Allah’s mercy; therein they abide. | وَأَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِي رَحْمَةِ اللَّهِ هُمْ فِيهَا خَالِدُونَ | Wa-ammā alladhīna ibyaddat wujūhuhum fa-fī raḥmati Allāhi hum fīhā khālidūn |
| 108 | These are the signs of GOD; We recite them to you in truth. And GOD does not will injustice for the worlds. | These are the messages of Allah which We recite to thee with truth. And Allah desires no injustice to the worlds. | تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ ۗ وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِلْعَالَمِينَ | Tilka āyātu Allāhi natlūhā ‘alayka bi-l-ḥaqq wa-mā Allāhu yurīdu ẓulman li-l-‘ālamīn |
| 109 | To GOD belongs whatever is in the heavens and whatever is on the earth. And to GOD all matters return. | And to Allah belongs whatever is in the heavens and whatever is in the earth. And to Allah are all affairs returned. | وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ | Wa-lillāhi mā fī as-samāwāti wa-mā fī al-arḍ wa-ilā Allāhi turja‘u al-umūr |
| 110 | You are the best community raised for humanity: you enjoin what is right and forbid what is wrong and believe in GOD. And if the People of the Book had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient. | You are the best nation raised up for men: you enjoin good and forbid evil and believe in Allah. And if the People of the Book had believed, it would have been better for them. Some of them are believers, but most of them are transgressors. | كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ ۗ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَهُمْ ۚ مِنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ | Kuntum khayra ummatin ukhrijat li-n-nāsi ta’murūna bi-l-ma‘rūfi wa-tanhawna ‘ani al-munkar wa-tu’minūna bi-Allāh wa-law āmana ahlu al-kitābi lakāna khayran lahum minhum al-mu’minūn wa-aktharuhumu al-fāsiqūn |
| 111 | They will not harm you except for a slight annoyance. And if they fight you, they will turn their backs; then they will not be helped. | They will not harm you save a slight hurt; and if they fight you, they will turn their backs, then they will not be helped. | لَنْ يَضُرُّوكُمْ إِلَّا أَذًى ۖ وَإِنْ يُقَاتِلُوكُمْ يُوَلُّوكُمُ الْأَدْبَارَ ثُمَّ لَا يُنْصَرُونَ | Lan yaḍurrūkum illā adhan wa-in yuqātilūkum yuwallūkum al-adbār thumma lā yunṣarūn |
| 112 | They are struck with humiliation wherever they are found, except for a rope from GOD and a rope from people. And they have drawn upon themselves anger from GOD, and they are covered with misery. That is because they used to disbelieve in the signs of GOD and kill the prophets without right. That is because they disobeyed and transgressed. | Abasement is made to cleave to them wherever they are found, except by a covenant with Allah and a covenant with men. And they incur Allah’s wrath and humiliation is made to cleave to them. This is because they disbelieved in the messages of Allah and killed the prophets unjustly. This is because they disobeyed and exceeded the limits. | ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا إِلَّا بِحَبْلٍ مِنَ اللَّهِ وَحَبْلٍ مِنَ النَّاسِ وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ ۚ ذَٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ ۚ ذَٰلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ | Ḍuribat ‘alayhimu adh-dhillatu ayna mā thuqifū illā bi-ḥablin mina Allāhi wa-ḥablin mina an-nās wa-bā’ū bi-ghaḍabin mina Allāhi wa-ḍuribat ‘alayhimu al-maskana dhālika bi-annahum kānū yakfurūna bi-āyāti Allāhi wa-yaqtulūna al-anbiyā’a bi-ghayri ḥaqq dhālika bimā ‘aṣaw wa-kānū ya‘tadūn |
| 113 | They are not all alike. Among the People of the Book is a community standing in obedience, reciting the signs of GOD during the night while they prostrate. | They are not all alike. Of the People of the Book there is an upright party. They recite Allah’s messages in the night and they prostrate. | لَيْسُوا سَوَاءً ۗ مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ يَتْلُونَ آيَاتِ اللَّهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ | Laysū sawā’an min ahli al-kitābi ummatun qā’imatun yatlūna āyāti Allāhi ānā’a al-layli wa-hum yasjudūn |
| 114 | They believe in GOD and the Last Day, enjoin what is right and forbid what is wrong, and hasten to good deeds. And those are among the righteous. | They believe in Allah and the Last Day and enjoin good and forbid evil and hasten to good deeds. And these are among the righteous. | يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ ۖ وَأُولَٰئِكَ مِنَ الصَّالِحِينَ | Yu’minūna bi-Allāhi wa-al-yawmi al-ākhiri wa-ya’murūna bi-l-ma‘rūfi wa-yanhawna ‘ani al-munkar wa-yusāri‘ūna fī al-khayrāt wa-ulā’ika mina aṣ-ṣāliḥīn |
| 115 | And whatever good they do will never be denied them. And GOD is Knowing of the righteous. | And whatever good they do, they shall not be denied it. And Allah knows those who guard against evil. | وَمَا يَفْعَلُوا مِنْ خَيْرٍ فَلَنْ يُكْفَرُوهُ ۗ وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ | Wa-mā yaf‘alū min khayrin fa-lan yukfarūh wa-Allāhu ‘alīmun bi-l-muttaqīn |
| 116 | Indeed, those who disbelieve — neither their wealth nor their children will avail them against GOD at all. And they are the companions of the Fire; therein they will abide. | Those who disbelieve, neither their wealth nor their children will avail them aught against Allah. And these are the companions of the Fire; therein they abide. | إِنَّ الَّذِينَ كَفَرُوا لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ | Inna alladhīna kafarū lan tughniya ‘anhum amwāluhum wa-lā awlāduhum mina Allāhi shay’an wa-ulā’ika aṣḥābu an-nār hum fīhā khālidūn |
Verses 117–127
| Verse | ASH Translation | Maulana Muhammad Ali | Arabic | Transliteration |
|---|---|---|---|---|
| 117 | The example of what they spend in this worldly life is like a wind containing frost that strikes the harvest of a people who wronged themselves and destroys it. And GOD did not wrong them, but they wronged themselves. | The likeness of what they spend in this worldly life is as the likeness of a wind wherein is intense cold. It smites the harvest of a people who wrong themselves, so it destroys it. And Allah wronged them not, but themselves they wrong. | مَثَلُ مَا يُنْفِقُونَ فِي هَٰذِهِ الْحَيَاةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُوا أَنْفُسَهُمْ فَأَهْلَكَتْهُ ۚ وَمَا ظَلَمَهُمُ اللَّهُ وَلَٰكِنْ أَنْفُسَهُمْ يَظْلِمُونَ | Mathalu mā yunfiqūna fī hādhihi al-ḥayāti ad-dunyā ka-mathali rīḥin fīhā ṣirr aṣābat ḥartha qawmin ẓalamū anfusahum fa-ahlakat-hu wa-mā ẓalamahumu Allāhu wa-lākin anfusahum yaẓlimūn |
| 118 | O you who believe, do not take as intimates those other than yourselves; they will not fail to corrupt you. They wish you harm. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have made the signs clear to you, if you understand. | O you who believe, do not take for intimates others than your own people. They spare no effort to ruin you. They love to see you in trouble. Hatred is already manifest from their mouths, and what their hearts conceal is greater. Indeed We have made the messages clear to you if you understand. | يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا مَا عَنِتُّمْ ۚ قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ ۚ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ إِنْ كُنْتُمْ تَعْقِلُونَ | Yā ayyuhā alladhīna āmanū lā tattakhidhū biṭānatan min dūnikum lā ya’lūnakum khabālan waddū mā ‘anittum qad badati al-baghḍā’u min أفواههم wa-mā tukhfī ṣudūruhum akbar qad bayyannā lakumu al-āyāti in kuntum ta‘qilūn |
| 119 | Here you are — you love them, but they do not love you, while you believe in all the Scripture. And when they meet you, they say, “We believe.” But when they are alone, they bite their fingertips in rage against you. Say: “Die in your rage.” Indeed, GOD is Knowing of what is within the breasts. | Lo! you are those who love them while they love you not, and you believe in the whole of the Book. And when they meet you, they say: We believe; and when they are alone, they bite their fingertips at you in rage. Say: Die in your rage. Surely Allah is Knower of what is in the breasts. | هَا أَنْتُمْ أُولَاءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِالْكِتَابِ كُلِّهِ ۚ وَإِذَا لَقُوكُمْ قَالُوا آمَنَّا وَإِذَا خَلَوْا عَضُّوا عَلَيْكُمُ الْأَنَامِلَ مِنَ الْغَيْظِ ۚ قُلْ مُوتُوا بِغَيْظِكُمْ ۗ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ | Hā antum ulā’i tuḥibbūnahum wa-lā yuḥibbūnakum wa-tu’minūna bi-l-kitābi kullih wa-idhā laqūkum qālū āmannā wa-idhā khalaw ‘aḍḍū ‘alaykumu al-anāmila mina al-ghayẓ qul mūtū bi-ghayẓikum inna Allāha ‘alīmun bi-dhāti aṣ-ṣudūr |
| 120 | If good touches you, it distresses them; and if harm strikes you, they rejoice in it. But if you are patient and mindful of GOD, their plot will not harm you at all. Indeed, GOD encompasses what they do. | If good befalls you, it grieves them, and if evil befalls you, they rejoice at it. But if you are patient and keep your duty, their plot will not harm you at all. Surely Allah encompasses what they do. | إِنْ تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا بِهَا ۖ وَإِنْ تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا ۗ إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ | In tamsaskum ḥasanatun tasu’hum wa-in tuṣibkum sayyi’atun yafraḥū bihā wa-in taṣbirū wa-tattaqū lā yaḍurrukum kayduhum shay’an inna Allāha bimā ya‘malūna muḥīṭ |
| 121 | And when you set out from your family in the morning to assign the believers to positions for battle — and GOD is All-Hearing, All-Knowing. | And when thou didst leave thy household early in the morning to assign to the believers their posts for the battle — and Allah is Hearing, Knowing — | وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ | Wa-idh ghadawta min ahlika tubawwi’u al-mu’minīna maqā‘ida lil-qitāl wa-Allāhu samī‘un ‘alīm |
| 122 | When two groups among you were about to lose courage, but GOD was their Protector. And in GOD let the believers put their trust. | When two parties from among you thought of losing heart, and Allah was their Friend. And in Allah let the believers trust. | إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ | Idh hammat ṭā’ifatāni minkum an tafshalā wa-Allāhu waliyyuhumā wa-‘alā Allāhi fa-l-yatawakkali al-mu’minūn |
| 123 | And GOD certainly gave you victory at Badr while you were weak; so be mindful of GOD that you may be grateful. | And certainly Allah helped you at Badr when you were weak. So keep your duty to Allah that you may be grateful. | وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ ۖ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ | Wa-laqad naṣarakumu Allāhu bi-Badrin wa-antum adhilla fa-ittaqu Allāha la‘allakum tashkurūn |
| 124 | When you said to the believers: “Is it not enough for you that your LORD should reinforce you with three thousand angels sent down?” | When thou didst say to the believers: Is it not sufficient for you that your Lord should help you with three thousand angels sent down? | إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُنْزَلِينَ | Idh taqūlu lil-mu’minīna a-lan yakfiyakum an yumiddakum rabbukum bi-thalāthati ālāfin mina al-malā’ikati munzalīn |
| 125 | Yes, if you are patient and mindful of GOD, and they come upon you suddenly, your LORD will reinforce you with five thousand angels marked. | Yes, if you remain patient and keep your duty and they come upon you suddenly, your Lord will help you with five thousand angels marked. | بَلَىٰ إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَٰذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُسَوِّمِينَ | Balā in taṣbirū wa-tattaqū wa-ya’tūkum min fawrihim hādhā yumdidkum rabbukum bi-khamsati ālāfin mina al-malā’ikati musawwimīn |
| 126 | And GOD made it only as good news for you and so that your hearts might be reassured thereby. And victory is not except from GOD, the Mighty, the Wise. | And Allah made it only as good news for you and that your hearts might be at rest thereby. And victory is only from Allah, the Mighty, the Wise. | وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ ۗ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ الْعَزِيزِ الْحَكِيمِ | Wa-mā ja‘alahu Allāhu illā bushrā lakum wa-li-taṭma’inna qulūbukum bih wa-mā an-naṣru illā min ‘indi Allāhi al-‘azīzi al-ḥakīm |
| 127 | That He might cut off a portion of those who disbelieved or suppress them so that they turn back disappointed. | That He might cut off a part of those who disbelieve or abase them so that they return frustrated. | لِيَقْطَعَ طَرَفًا مِنَ الَّذِينَ كَفَرُوا أَوْ يَكْبِتَهُمْ فَيَنْقَلِبُوا خَائِبِينَ | Li-yaqṭa‘a ṭarafan mina alladhīna kafarū aw yakbitahum fa-yanqalibū khā’ibīn |
Verses 128–138
| Verse | ASH Translation | Maulana Muhammad Ali | Arabic | Transliteration |
|---|---|---|---|---|
| 128 | The matter is not for you at all: He may turn to them in mercy or punish them, for they are wrongdoers. | The matter is not for you at all: He may turn to them in mercy or punish them, for they are wrongdoers. | لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ | Laysa laka mina al-amri shay’un aw yatūba ‘alayhim aw yu‘adhibahum fa-innahum ẓālimūn |
| 129 | To GOD belongs whatever is in the heavens and whatever is on the earth. He forgives whom He wills and punishes whom He wills. And GOD is Forgiving, Merciful. | And to Allah belongs whatever is in the heavens and whatever is in the earth. He forgives whom He pleases and punishes whom He pleases. And Allah is Forgiving, Merciful. | وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ | Wa-lillāhi mā fī as-samāwāti wa-mā fī al-arḍ yaghfiru li-man yashā’u wa-yu‘adhibu man yashā’ wa-Allāhu ghafūrun raḥīm |
| 130 | O you who believe, do not consume interest, doubled and multiplied, and be mindful of GOD so that you may prosper. | O you who believe, do not devour interest, doubled and multiplied, and keep your duty to Allah that you may prosper. | يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُضَاعَفَةً ۖ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ | Yā ayyuhā alladhīna āmanū lā ta’kulū ar-ribā aḍ‘āfan muḍā‘afah wa-ittaqu Allāha la‘allakum tufliḥūn |
| 131 | And be mindful of the Fire prepared for the disbelievers. | And be mindful of the Fire prepared for the disbelievers. | وَاتَّقُوا النَّارَ الَّتِي أُعِدَّتْ لِلْكَافِرِينَ | Wa-ittaqu an-nāra allatī u‘iddat lil-kāfirīn |
| 132 | And obey GOD and the Messenger so that you may receive mercy. | And obey Allah and the Messenger that you may be shown mercy. | وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ | Wa-aṭī‘ū Allāha wa-ar-rasūla la‘allakum turḥamūn |
| 133 | And hasten toward forgiveness from your LORD and a Garden as wide as the heavens and the earth, prepared for the mindful. | And hasten to forgiveness from your Lord and a Garden as wide as the heavens and the earth, prepared for those who keep their duty. | وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ | Wa-sāri‘ū ilā maghfiratin min rabbikum wa-jannatin ‘arḍuhā as-samāwātu wa-al-arḍ u‘iddat lil-muttaqīn |
| 134 | Those who spend in prosperity and adversity, who restrain anger and pardon people — and GOD loves those who do good. | Those who spend in prosperity and adversity and restrain anger and pardon people. And Allah loves those who do good. | الَّذِينَ يُنْفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ | Alladhīna yunfiqūna fī as-sarrā’i wa-aḍ-ḍarrā’i wa-al-kāẓimīna al-ghayẓa wa-al-‘āfīna ‘ani an-nās wa-Allāhu yuḥibbu al-muḥsinīn |
| 135 | And those who, when they commit an indecency or wrong themselves, remember GOD and seek forgiveness for their sins — and who can forgive sins except GOD? — and they do not persist knowingly in what they have done. | And those who, when they commit an indecency or wrong themselves, remember Allah and ask forgiveness for their sins — and who can forgive sins except Allah? — and they do not persist knowingly in what they have done. | وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ | Wa-alladhīna idhā fa‘alū fāḥishatan aw ẓalamū anfusahum dhakarū Allāha fa-staghfarū li-dhunūbihim wa-man yaghfiru adh-dhunūba illā Allāh wa-lam yuṣirrū ‘alā mā fa‘alū wa-hum ya‘lamūn |
| 136 | Their reward is forgiveness from their LORD and gardens beneath which rivers flow, abiding therein. And excellent is the reward of those who act. | Their reward is forgiveness from their Lord and gardens beneath which rivers flow, abiding therein. And excellent is the reward of the workers. | أُولَٰئِكَ جَزَاؤُهُمْ مَغْفِرَةٌ مِنْ رَبِّهِمْ وَجَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَنِعْمَ أَجْرُ الْعَامِلِينَ | Ulā’ika jazā’uhum maghfiratun min rabbihim wa-jannātun tajrī min taḥtihā al-anhār khālidīna fīhā wa-ni‘ma ajru al-‘āmilīn |
| 137 | Many patterns have passed away before you; so travel through the land and observe how was the end of those who denied. | Many examples have passed away before you; so travel through the land and see what was the end of those who denied. | قَدْ خَلَتْ مِنْ قَبْلِكُمْ سُنَنٌ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ | Qad khalat min qablikum sunan fa-sīrū fī al-arḍ fa-unẓurū kayfa kāna ‘āqibatu al-mukadhdhibīn |
| 138 | This is a clear statement for humanity, a guidance and an admonition for the mindful. | This is a clear statement for humanity, and a guidance and an admonition for those who keep their duty. | هَٰذَا بَيَانٌ لِلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِينَ | Hādhā bayānun li-n-nāsi wa-hudan wa-maw‘iẓatun lil-muttaqīn |
Verses 139–150
| Verse | ASH Translation | Maulana Muhammad Ali | Arabic | Transliteration |
|---|---|---|---|---|
| 139 | Do not weaken and do not grieve, and you will be superior if you are believers. | And be not weak, nor grieve, and you will have the upper hand if you are believers. | وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ | Wa-lā tahinū wa-lā taḥzanū wa-antumu al-a‘lawna in kuntum mu’minīn |
| 140 | If a wound has touched you, a similar wound has touched the people. Such days We alternate among people so that GOD may know those who believe and take from among you witnesses. And GOD does not love the wrongdoers. | If a wound has touched you, a similar wound has touched the people. And these days We alternate among men so that Allah may know those who believe and take witnesses from among you. And Allah loves not the wrongdoers. | إِنْ يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِثْلُهُ ۚ وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا وَيَتَّخِذَ مِنْكُمْ شُهَدَاءَ ۗ وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ | In yamsaskum qarḥun faqad massa al-qawma qarḥun mithluh wa-tilka al-ayyāmu nudāwiluhā bayna an-nās wa-liya‘lama Allāhu alladhīna āmanū wa-yattakhidha minkum shuhadā’ wa-Allāhu lā yuḥibbu aẓ-ẓālimīn |
| 141 | And so that GOD may purify those who believe and eliminate the disbelievers. | And that Allah may purify those who believe and destroy the disbelievers. | وَلِيُمَحِّصَ اللَّهُ الَّذِينَ آمَنُوا وَيَمْحَقَ الْكَافِرِينَ | Wa-liyumaḥḥiṣa Allāhu alladhīna āmanū wa-yamḥaqa al-kāfirīn |
| 142 | Or did you think that you would enter the Garden while GOD has not yet made evident those among you who strive and made evident the steadfast? | Or do you think that you will enter the Garden while Allah has not yet known those among you who strive and known the steadfast? | أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ | Am ḥasibtum an tadkhulū al-jannata wa-lammā ya‘lami Allāhu alladhīna jāhadū minkum wa-ya‘lama aṣ-ṣābirīn |
| 143 | And you used to wish for death before you met it, so you have now seen it while you were looking on. | And certainly you used to wish for death before you met it, so you have now seen it while you look on. | وَلَقَدْ كُنْتُمْ تَمَنَّوْنَ الْمَوْتَ مِنْ قَبْلِ أَنْ تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنْتُمْ تَنْظُرُونَ | Wa-laqad kuntum tamannawna al-mawta min qabli an talqawhu faqad ra’aytumūhu wa-antum tanẓurūn |
| 144 | And Muhammad is only a Messenger; messengers have passed away before him. So if he dies or is killed, will you turn back on your heels? And whoever turns back on his heels will never harm GOD at all. And GOD will reward the grateful. | And Muhammad is only a Messenger; messengers have passed away before him. So if he dies or is killed, will you turn back on your heels? And whoever turns back on his heels will never harm Allah at all. And Allah will reward the grateful. | وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ ۚ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَنْ يَنْقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا ۗ وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ | Wa-mā Muḥammadun illā rasūl qad khalat min qablihi ar-rusul afa-in māta aw qutila inqalabtum ‘alā a‘qābikum wa-man yanqalib ‘alā ‘aqibayhi fa-lan yaḍurra Allāha shay’an wa-sayajzī Allāhu ash-shākirīn |
| 145 | And no soul can die except by GOD’s permission, at a decreed time. And whoever desires the reward of this world, We will give him from it; and whoever desires the reward of the Hereafter, We will give him from it. And We will reward the grateful. | And no soul can die except by Allah’s permission, at a decreed term. And whoever desires the reward of this world, We will give him from it; and whoever desires the reward of the Hereafter, We will give him from it. And We will reward the grateful. | وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتَابًا مُؤَجَّلًا ۗ وَمَنْ يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَنْ يُرِدْ ثَوَابَ الْآخِرَةِ نُؤْتِهِ مِنْهَا ۚ وَسَنَجْزِي الشَّاكِرِينَ | Wa-mā kāna li-nafsin an tamūta illā bi-idhni Allāhi kitāban mu’ajjalan wa-man yurid thawāba ad-dunyā nu’tihi minhā wa-man yurid thawāba al-ākhirah nu’tihi minhā wa-sanajzī ash-shākirīn |
| 146 | And how many a prophet fought, with him many devoted men. They did not weaken for what struck them in the way of GOD, nor did they falter, nor did they yield. And GOD loves the steadfast. | And how many a prophet has fought, with whom were many worshippers of the Lord. So they did not lose heart for what befell them in Allah’s way, nor did they weaken, nor did they abase themselves. And Allah loves the steadfast. | وَكَأَيِّنْ مِنْ نَبِيٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُوا لِمَا أَصَابَهُمْ فِي سَبِيلِ اللَّهِ وَمَا ضَعُفُوا وَمَا اسْتَكَانُوا ۗ وَاللَّهُ يُحِبُّ الصَّابِرِينَ | Wa-ka’ayyin min nabiyyin qātala ma‘ahu ribbiyyūna kathīr fa-mā wahanū li-mā aṣābahum fī sabīli Allāhi wa-mā ḍa‘ufū wa-mā istakānū wa-Allāhu yuḥibbu aṣ-ṣābirīn |
| 147 | And their only words were: “Our LORD, forgive us our sins and our excesses in our affairs, make firm our feet and grant us victory over the disbelieving people.” | And their word was nothing but this: Our Lord, forgive us our sins and our excesses in our affairs, and make firm our feet and grant us victory over the disbelieving people. | وَمَا كَانَ قَوْلَهُمْ إِلَّا أَنْ قَالُوا رَبَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ | Wa-mā kāna qawlahum illā an qālū rabbanā ighfir lanā dhunūbanā wa-isrāfanā fī amrinā wa-thabbit aqdāmanā wa-unṣurnā ‘alā al-qawmi al-kāfirīn |
| 148 | So GOD gave them the reward of this world and the good reward of the Hereafter. And GOD loves those who do good. | So Allah gave them the reward of this world and the good reward of the Hereafter. And Allah loves those who do good. | فَآتَاهُمُ اللَّهُ ثَوَابَ الدُّنْيَا وَحُسْنَ ثَوَابِ الْآخِرَةِ ۗ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ | Fa-ātāhumu Allāhu thawāba ad-dunyā wa-ḥusna thawābi al-ākhirah wa-Allāhu yuḥibbu al-muḥsinīn |
| 149 | O you who believe, if you obey those who disbelieve, they will turn you back on your heels, and you will become losers. | O you who believe, if you obey those who disbelieve, they will turn you back on your heels, and you will turn back losers. | يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا الَّذِينَ كَفَرُوا يَرُدُّوكُمْ عَلَىٰ أَعْقَابِكُمْ فَتَنْقَلِبُوا خَاسِرِينَ | Yā ayyuhā alladhīna āmanū in tuṭī‘ū alladhīna kafarū yaruddūkum ‘alā a‘qābikum fa-tanqalibū khāsirīn |
| 150 | Rather, GOD is your Protector, and He is the best of helpers. | Nay, Allah is your Protector, and He is the best of helpers. | بَلِ اللَّهُ مَوْلَاكُمْ ۖ وَهُوَ خَيْرُ النَّاصِرِينَ | Bali Allāhu mawlākum wa-huwa khayru an-nāṣirīn |
Verses 151–165
| Verse | ASH Translation | Maulana Muhammad Ali | Arabic | Transliteration |
|---|---|---|---|---|
| 151 | We will cast terror into the hearts of those who disbelieve because they associated partners with GOD for which He has sent down no authority. And their refuge will be the Fire, and miserable is the dwelling of the wrongdoers. | We shall cast terror into the hearts of those who disbelieve because they associate partners with Allah, for which He has sent down no authority. And their abode is the Fire, and evil is the abode of the wrongdoers. | سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ بِمَا أَشْرَكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا ۖ وَمَأْوَاهُمُ النَّارُ ۚ وَبِئْسَ مَثْوَى الظَّالِمِينَ | Sanulqī fī qulūbi alladhīna kafarū ar-ru‘ba bimā ashrakū bi-Allāhi mā lam yunazzil bihi sulṭānan wa-ma’wāhum an-nār wa-bi’sa mathwā aẓ-ẓālimīn |
| 152 | And GOD certainly fulfilled His promise to you when you were killing them by His permission, until you lost courage and disputed about the command and disobeyed after He showed you what you love. Among you are those who desire this world, and among you are those who desire the Hereafter. Then He turned you away from them to test you. And He has already pardoned you. And GOD is Possessor of bounty toward the believers. | And certainly Allah fulfilled His promise to you when you were destroying them by His permission, until you lost courage and disputed in the matter and disobeyed after He had shown you what you love. Among you are those who desire this world, and among you are those who desire the Hereafter. Then He turned you away from them to try you. And certainly He has pardoned you. And Allah is Bountiful to the believers. | وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ ۖ حَتَّىٰ إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الْأَمْرِ وَعَصَيْتُمْ مِنْ بَعْدِ مَا أَرَاكُمْ مَا تُحِبُّونَ ۚ مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَا وَمِنْكُمْ مَنْ يُرِيدُ الْآخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنْكُمْ ۗ وَاللَّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ | Wa-laqad ṣadaqakumu Allāhu wa‘dahu idh taḥussūnahum bi-idhnih ḥattā idhā fashiltum wa-tanāza‘tum fī al-amri wa-‘aṣaytum min ba‘di mā arākum mā tuḥibbūn minkum man yurīdu ad-dunyā wa-minkum man yurīdu al-ākhirah thumma ṣarafakum ‘anhum li-yabtaliyakum wa-laqad ‘afā ‘ankum wa-Allāhu dhū faḍlin ‘alā al-mu’minīn |
| 153 | When you were running away without looking back at anyone while the Messenger was calling you from behind you. So He repaid you with distress upon distress so that you would not grieve over what escaped you or what befell you. And GOD is Aware of what you do. | When you were going away without casting a glance at anyone, and the Messenger was calling you from your rear. So He rewarded you with distress upon distress so that you might not grieve for what escaped you or what befell you. And Allah is Aware of what you do. | إِذْ تُصْعِدُونَ وَلَا تَلْوُونَ عَلَىٰ أَحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ فَأَثَابَكُمْ غَمًّا بِغَمٍّ لِكَيْلَا تَحْزَنُوا عَلَىٰ مَا فَاتَكُمْ وَلَا مَا أَصَابَكُمْ ۗ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ | Idh tuṣ‘idūna wa-lā talwūna ‘alā aḥadin wa-ar-rasūlu yad‘ūkum fī ukh’rākum fa-athābakum ghamman bi-ghammin li-kaylā taḥzanū ‘alā mā fātakum wa-lā mā aṣābakum wa-Allāhu khabīrun bimā ta‘malūn |
| 154 | Then after distress He sent down upon you security — a sleep overcoming a group of you — while another group was worrying about themselves, thinking about GOD other than the truth, the thought of ignorance. They were saying: “Is there anything for us in this matter?” Say: “Indeed, the matter belongs entirely to GOD.” They conceal within themselves what they do not reveal to you. They say: “If we had any say in the matter, we would not have been killed here.” Say: “Even if you had been in your homes, those decreed to be killed would have gone out to their places of death, so that GOD may test what is in your breasts and purify what is in your hearts. And GOD is Knowing of what is in the breasts.” | Then after distress He sent down security upon you — a slumber overcoming a party of you — while another party worried themselves, thinking wrongly of Allah, the thought of ignorance. They said: Have we any part in the affair? Say: The affair is wholly Allah’s. They conceal in themselves what they do not reveal to thee. They say: Had we any part in the affair, we would not have been slain here. Say: Even if you had been in your houses, those for whom killing was ordained would have gone forth to their deathbeds, that Allah might test what is in your breasts and purify what is in your hearts. And Allah is Knower of what is in the breasts. | ثُمَّ أَنْزَلَ عَلَيْكُمْ مِنْ بَعْدِ الْغَمِّ أَمَنَةً نُعَاسًا يَغْشَىٰ طَائِفَةً مِنْكُمْ وَطَائِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ ۖ يَقُولُونَ هَلْ لَنَا مِنَ الْأَمْرِ مِنْ شَيْءٍ ۗ قُلْ إِنَّ الْأَمْرَ كُلَّهُ لِلَّهِ ۗ يُخْفُونَ فِي أَنْفُسِهِمْ مَا لَا يُبْدُونَ لَكَ ۖ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الْأَمْرِ شَيْءٌ مَا قُتِلْنَا هَاهُنَا ۗ قُلْ لَوْ كُنْتُمْ فِي بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ ۖ وَلِيَبْتَلِيَ اللَّهُ مَا فِي صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمْ ۗ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ | Thumma anzala ‘alaykum min ba‘di al-ghammi amanatan nu‘āsan yaghshā ṭā’ifatan minkum wa-ṭā’ifatun qad ahammat-hum anfusuhum yaẓunnūna bi-Allāhi ghayra al-ḥaqq ẓanna al-jāhiliyyah yaqūlūna hal lanā mina al-amri min shay’ qul inna al-amra kullahu li-Allāh yukhfūna fī anfusihim mā lā yubdūna laka yaqūlūna law kāna lanā mina al-amri shay’un mā qutilnā hāhunā qul law kuntum fī buyūtikum la-baraza alladhīna kutiba ‘alayhimu al-qatlu ilā maḍāji‘ihim wa-li-yabtaliya Allāhu mā fī ṣudūrikum wa-li-yumaḥḥiṣa mā fī qulūbikum wa-Allāhu ‘alīmun bi-dhāti aṣ-ṣudūr |
| 155 | Indeed, those among you who turned back on the day the two armies met — it was only Satan who caused them to slip because of some of what they had earned. But GOD has already pardoned them. Indeed, GOD is Forgiving, Forbearing. | Those of you who turned back on the day when the two armies met — it was only the devil who caused them to slip because of some of what they had earned. And certainly Allah has pardoned them. Surely Allah is Forgiving, Forbearing. | إِنَّ الَّذِينَ تَوَلَّوْا مِنْكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا ۖ وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ ۗ إِنَّ اللَّهَ غَفُورٌ حَلِيمٌ | Inna alladhīna tawallaw minkum yawma al-taqā al-jam‘ān innamā istazallahumu ash-shayṭān bi-ba‘ḍi mā kasabū wa-laqad ‘afā Allāhu ‘anhum inna Allāha ghafūrun ḥalīm |
| 156 | O you who believe, do not be like those who disbelieved and said about their brothers when they traveled through the land or went out fighting: “If they had been with us, they would not have died or been killed,” so that GOD makes it a regret in their hearts. And GOD gives life and causes death, and GOD is Seeing of what you do. | O you who believe, be not like those who disbelieve and say of their brethren when they travel in the land or go out fighting: Had they been with us, they would not have died nor been killed. That Allah may make it a regret in their hearts. And Allah gives life and causes death. And Allah is Seer of what you do. | يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ كَفَرُوا وَقَالُوا لِإِخْوَانِهِمْ إِذَا ضَرَبُوا فِي الْأَرْضِ أَوْ كَانُوا غُزًّى لَوْ كَانُوا عِنْدَنَا مَا مَاتُوا وَمَا قُتِلُوا ۗ لِيَجْعَلَ اللَّهُ ذَٰلِكَ حَسْرَةً فِي قُلُوبِهِمْ ۗ وَاللَّهُ يُحْيِي وَيُمِيتُ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ | Yā ayyuhā alladhīna āmanū lā takūnū ka-alladhīna kafarū wa-qālū li-ikhwānihim idhā ḍarabū fī al-arḍi aw kānū ghuzzan law kānū ‘indanā mā mātū wa-mā qutilū li-yaj‘ala Allāhu dhālika ḥasratan fī qulūbihim wa-Allāhu yuḥyī wa-yumīt wa-Allāhu bimā ta‘malūna baṣīr |
| 157 | And if you are killed in the way of GOD or die, then forgiveness from GOD and mercy are better than whatever they accumulate. | And if you are slain in Allah’s way or die, forgiveness from Allah and mercy are better than what they amass. | وَلَئِنْ قُتِلْتُمْ فِي سَبِيلِ اللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِنَ اللَّهِ وَرَحْمَةٌ خَيْرٌ مِمَّا يَجْمَعُونَ | Wa-la’in qutiltum fī sabīli Allāhi aw muttum la-maghfiratun mina Allāhi wa-raḥmatun khayrun mimmā yajma‘ūn |
| 158 | And whether you die or are killed, to GOD you will be gathered. | And whether you die or are slain, to Allah you will be gathered. | وَلَئِنْ مُتُّمْ أَوْ قُتِلْتُمْ لَإِلَى اللَّهِ تُحْشَرُونَ | Wa-la’in muttum aw qutiltum la-ilā Allāhi tuḥsharūn |
| 159 | So by mercy from GOD, you were gentle with them. And if you had been harsh and hard-hearted, they would have dispersed from around you. So pardon them, seek forgiveness for them, and consult them in the matter. And when you have decided, then rely upon GOD. Indeed, GOD loves those who rely. | So by mercy from Allah thou didst deal gently with them. And hadst thou been rough, hard-hearted, they would certainly have dispersed from around thee. So pardon them and ask forgiveness for them and consult them in affairs. Then when thou hast taken a decision, put thy trust in Allah. Surely Allah loves those who trust. | فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ ۖ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ ۖ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ | Fa-bimā raḥmatin mina Allāhi linta lahum wa-law kunta faẓẓan ghalīẓa al-qalbi la-infaḍḍū min ḥawlik fa‘fu ‘anhum wa-staghfir lahum wa-shāwirhum fī al-amr fa-idhā ‘azamta fa-tawakkal ‘alā Allāh inna Allāha yuḥibbu al-mutawakkilīn |
| 160 | If GOD helps you, none can overcome you; and if He forsakes you, then who is there that can help you after Him? And in GOD let the believers rely. | If Allah helps you, none can overcome you; and if He forsakes you, then who is there that can help you after Him? And in Allah let the believers trust. | إِنْ يَنْصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ ۖ وَإِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ | In yanṣurkum Allāhu fa-lā ghāliba lakum wa-in yakhdhulkum fa-man dhā alladhī yanṣurukum min ba‘dih wa-‘alā Allāhi fa-l-yatawakkali al-mu’minūn |
| 161 | It is not for a prophet to act dishonestly. And whoever betrays will come with what he betrayed on the Day of Resurrection. Then every soul will be fully compensated for what it earned, and they will not be wronged. | It is not for a prophet to act dishonestly. And whoever acts dishonestly will bring what he has taken dishonestly on the Day of Resurrection. Then every soul will be paid in full what it has earned, and they will not be wronged. | وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ ۚ وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ ۚ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ | Wa-mā kāna li-nabiyyin an yaghulla wa-man yaghlul ya’ti bimā ghalla yawma al-qiyāmah thumma تُوفى kullu nafsin mā kasabat wa-hum lā yuẓlamūn |
| 162 | Is one who seeks the pleasure of GOD like one who incurs the wrath of GOD and whose refuge is Hell? And miserable is the destination. | Is he who seeks the pleasure of Allah like him who incurs the wrath of Allah and whose abode is Hell? And evil is the destination. | أَفَمَنِ اتَّبَعَ رِضْوَانَ اللَّهِ كَمَنْ بَاءَ بِسَخَطٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ ۚ وَبِئْسَ الْمَصِيرُ | Afaman ittaba‘a riḍwāna Allāhi ka-man bā’a bi-sakhaṭin mina Allāhi wa-ma’wāhu jahannam wa-bi’sa al-maṣīr |
| 163 | They are in varying degrees with GOD, and GOD is Seeing of what they do. | They are in varying grades with Allah, and Allah is Seer of what they do. | هُمْ دَرَجَاتٌ عِنْدَ اللَّهِ ۗ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ | Hum darajātun ‘inda Allāh wa-Allāhu baṣīrun bimā ya‘malūn |
| 164 | GOD has certainly bestowed favor upon the believers when He raised among them a Messenger from themselves, reciting to them His signs, purifying them, and teaching them the Book and wisdom, although they were before in clear error. | Certainly Allah conferred a favor on the believers when He raised among them a Messenger from among themselves, reciting to them His messages, purifying them, and teaching them the Book and wisdom, though before that they were in clear error. | لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ | Laqad manna Allāhu ‘alā al-mu’minīn idh ba‘atha fīhim rasūlan min anfusihim yatlū ‘alayhim āyātihi wa-yuzakkīhim wa-yu‘allimuhumu al-kitāba wa-al-ḥikmata wa-in kānū min qablu la-fī ḍalālin mubīn |
| 165 | Why, when a disaster struck you — although you had struck them with twice as much — did you say, “Where is this from?” Say: “It is from yourselves.” Indeed, GOD is over all things powerful. | What! when a misfortune befalls you — and you had inflicted twice as much — you say: Whence is this? Say: It is from yourselves. Surely Allah has power over all things. | أَوَلَمَّا أَصَابَتْكُمْ مُصِيبَةٌ قَدْ أَصَبْتُمْ مِثْلَيْهَا قُلْتُمْ أَنَّىٰ هَٰذَا ۖ قُلْ هُوَ مِنْ عِنْدِ أَنْفُسِكُمْ ۗ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ | Awalammā aṣābatkum muṣībatun qad aṣabtum mithlayhā qultum annā hādhā qul huwa min ‘indi anfusikum inna Allāha ‘alā kulli shay’in qadīr |
Note (vv.159–165): This passage represents one of the most profound and mature cores of the entire text, where the spiritual dimension definitively transcends any merely historical or conflict-based reading.
In verse 159, a model of leadership emerges that is not founded on harshness, but on mercy: the Messenger is instructed to be gentle, to forgive, and even to consult those who have erred. This principle is not merely political or social, but deeply spiritual: authentic authority is born from compassion, not from imposition.
Verse 160 brings the believer back to the center of faith: true support does not come from human beings, but exclusively from GOD. This teaching, shared across the Abrahamic traditions, invites one to move beyond absolute dependence on human structures and to orient oneself toward a radical trust in the Creator.
However, it is especially verse 165 that marks a decisive turning point: in the face of defeat, the text does not attribute responsibility solely to the enemy, but redirects it inward, toward the community itself. “It is from yourselves” is not an accusation, but a call to awareness. It reflects a universal principle, also present in biblical and rabbinic tradition, emphasizing the necessity of self-examination.
This perspective expresses a fundamental principle for every authentic spiritual path: evil is not only external, but can also arise from internal errors, divisions, and weaknesses. Recognizing this does not weaken faith; rather, it purifies it and makes it more genuine.
From a broader Abrahamic perspective, these verses offer a shared foundation between Judaism, Christianity, and Islam: personal responsibility, sincere repentance, and returning to GOD as the only path to renewal. True victory, therefore, is not military or external, but internal — when the human being acknowledges his limits and fully entrusts himself to his Creator.
Verses 166–180
| Verse | ASH Translation | Maulana Muhammad Ali | Arabic | Transliteration |
|---|---|---|---|---|
| 166 | And what struck you on the day the two armies met was by the permission of GOD, so that He might make evident the believers. | And what befell you on the day when the two armies met was by Allah’s permission, and that He might know the believers. | وَمَا أَصَابَكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ فَبِإِذْنِ اللَّهِ وَلِيَعْلَمَ الْمُؤْمِنِينَ | Wa-mā aṣābakum yawma al-taqā al-jam‘āni fa-bi-idhni Allāhi wa-liya‘lama al-mu’minīn |
| 167 | And so that He might make evident those who were hypocritical. It was said to them: “Come, fight in the way of GOD or defend yourselves.” They said: “If we knew there would be fighting, we would surely follow you.” On that day they were nearer to disbelief than to faith. They say with their mouths what is not in their hearts, and GOD knows best what they conceal. | And that He might know the hypocrites. And it was said to them: Come, fight in Allah’s way, or defend yourselves. They said: If we knew how to fight, we would certainly follow you. They were that day nearer to disbelief than to faith. They say with their mouths what is not in their hearts. And Allah knows best what they conceal. | وَلِيَعْلَمَ الَّذِينَ نَافَقُوا ۚ وَقِيلَ لَهُمْ تَعَالَوْا قَاتِلُوا فِي سَبِيلِ اللَّهِ أَوِ ادْفَعُوا ۖ قَالُوا لَوْ نَعْلَمُ قِتَالًا لَاتَّبَعْنَاكُمْ ۗ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَانِ ۚ يَقُولُونَ بِأَفْوَاهِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ ۗ وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ | Wa-liya‘lama alladhīna nāfaqū wa-qīla lahum ta‘ālaw qātilū fī sabīli Allāhi aw idfa‘ū qālū law na‘lamu qitālan la-ittaba‘nākum hum lil-kufri yawma’idhin aqrabu minhum lil-īmān yaqūlūna bi-afwāhihim mā laysa fī qulūbihim wa-Allāhu a‘lamu bimā yaktumūn |
| 168 | Those who said of their brothers, while they themselves remained behind: “If they had obeyed us, they would not have been killed.” Say: “Then avert death from yourselves, if you are truthful.” | Those who said of their brethren while they held back: Had they obeyed us, they would not have been slain. Say: Then avert death from yourselves if you are truthful. | الَّذِينَ قَالُوا لِإِخْوَانِهِمْ وَقَعَدُوا لَوْ أَطَاعُونَا مَا قُتِلُوا ۗ قُلْ فَادْرَءُوا عَنْ أَنْفُسِكُمُ الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ | Alladhīna qālū li-ikhwānihim wa-qa‘adū law aṭā‘ūnā mā qutilū qul fa-idra’ū ‘an anfusikumu al-mawta in kuntum ṣādiqīn |
| 169 | And do not think of those who were killed in the way of GOD as dead. Rather, they are alive with their LORD, receiving provision. | And think not of those who are killed in Allah’s way as dead. Nay, they are alive, being provided sustenance from their Lord. | وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ | Wa-lā taḥsabanna alladhīna qutilū fī sabīli Allāhi amwātā bal aḥyā’un ‘inda rabbihim yurzaqūn |
| 170 | Rejoicing in what GOD has given them of His bounty, and rejoicing for those who have not yet joined them from behind them, that no fear shall be upon them, nor shall they grieve. | Rejoicing in what Allah has given them out of His grace, and they rejoice for the sake of those who have not yet joined them from behind them, that they have no fear, nor shall they grieve. | فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ | Fariḥīna bimā ātāhumu Allāhu min faḍlih wa-yastabshirūna bi-alladhīna lam yalḥaqū bihim min khalfihim allā khawfun ‘alayhim wa-lā hum yaḥzanūn |
| 171 | They rejoice in favor from GOD and bounty, and that GOD does not allow the reward of the believers to be lost. | They rejoice on account of favour from Allah and His grace, and that Allah wastes not the reward of the believers. | يَسْتَبْشِرُونَ بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ وَأَنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُؤْمِنِينَ | Yastabshirūna bi-ni‘matin mina Allāhi wa-faḍlin wa-anna Allāha lā yuḍī‘u ajra al-mu’minīn |
| 172 | Those who responded to GOD and the Messenger after the wound had struck them — for those among them who did good and were mindful of GOD, there is a great reward. | Those who responded to the call of Allah and the Messenger after the misfortune had befallen them — for such of them as do good and keep their duty is a great reward. | الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ مِنْ بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ ۚ لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ | Alladhīna istajābū li-Allāhi wa-ar-rasūli min ba‘di mā aṣābahumu al-qarḥ lilladhīna aḥsanū minhum wa-ittaqaw ajrun ‘aẓīm |
| 173 | Those to whom the people said: “Indeed, the people have gathered against you, so fear them.” But it increased them in faith, and they said: “GOD is sufficient for us, and excellent is the Trustee.” | Those to whom people said: Surely men have gathered against you, so fear them; but this increased their faith, and they said: Allah is sufficient for us and He is an excellent Guardian. | الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ | Alladhīna qāla lahumu an-nāsu inna an-nāsa qad jama‘ū lakum fa-ikhshawhum fa-zādahum īmānan wa-qālū ḥasbunā Allāhu wa-ni‘ma al-wakīl |
| 174 | So they returned with favor from GOD and bounty; no harm touched them. And they followed the pleasure of GOD. And GOD is Possessor of great bounty. | So they returned with Allah’s favour and grace, no harm having touched them. And they followed the pleasure of Allah. And Allah is the Lord of mighty grace. | فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِضْوَانَ اللَّهِ ۗ وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ | Fa-inqalabū bi-ni‘matin mina Allāhi wa-faḍlin lam yamsashum sū’un wa-ittaba‘ū riḍwāna Allāh wa-Allāhu dhū faḍlin ‘aẓīm |
| 175 | It is only Satan who frightens you with his allies. So do not fear them, but fear Me, if you are believers. | It is the devil only who frightens his friends, so fear them not, and fear Me if you are believers. | إِنَّمَا ذَٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلَا تَخَافُوهُمْ وَخَافُونِ إِنْ كُنْتُمْ مُؤْمِنِينَ | Innamā dhālikumu ash-shayṭānu yukhawwifu awliyā’ahu fa-lā takhāfūhum wa-khāfūni in kuntum mu’minīn |
| 176 | And do not let those who hasten into disbelief grieve you. Indeed, they will not harm GOD at all. GOD intends to give them no share in the Hereafter, and for them is a great punishment. | And let not those grieve thee who hasten to disbelief. Surely they can do no harm to Allah at all. Allah intends to assign them no portion in the Hereafter, and for them is a grievous chastisement. | وَلَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ ۚ إِنَّهُمْ لَنْ يَضُرُّوا اللَّهَ شَيْئًا ۗ يُرِيدُ اللَّهُ أَلَّا يَجْعَلَ لَهُمْ حَظًّا فِي الْآخِرَةِ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ | Wa-lā yaḥzunka alladhīna yusāri‘ūna fī al-kufr innahum lan yaḍurrū Allāha shay’an yurīdu Allāhu allā yaj‘ala lahum ḥaẓẓan fī al-ākhirah wa-lahum ‘adhābun ‘aẓīm |
| 177 | Indeed, those who purchase disbelief in exchange for faith will not harm GOD at all, and for them is a painful punishment. | Those who buy disbelief at the price of faith can do no harm to Allah at all, and for them is a painful chastisement. | إِنَّ الَّذِينَ اشْتَرَوُا الْكُفْرَ بِالْإِيمَانِ لَنْ يَضُرُّوا اللَّهَ شَيْئًا وَلَهُمْ عَذَابٌ أَلِيمٌ | Inna alladhīna ishtarawu al-kufra bi-l-īmāni lan yaḍurrū Allāha shay’an wa-lahum ‘adhābun alīm |
| 178 | And let not those who disbelieve think that Our granting them delay is good for themselves. We only grant them delay so that they may increase in sin, and for them is a humiliating punishment. | And let not those who disbelieve think that Our granting them respite is good for their souls. We grant them respite only that they may increase in sin, and for them is a humiliating chastisement. | وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِأَنْفُسِهِمْ ۚ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا ۚ وَلَهُمْ عَذَابٌ مُهِينٌ | Wa-lā yaḥsabanna alladhīna kafarū annamā numlī lahum khayrun li-anfusihim innamā numlī lahum li-yazdādū ithman wa-lahum ‘adhābun muhīn |
| 179 | GOD would not leave the believers in the state you are in until He separates the impure from the pure. Nor would GOD reveal the unseen to you. But GOD chooses from His messengers whom He wills. So believe in GOD and His messengers. And if you believe and are mindful, then for you is a great reward. | Allah will not leave the believers in the state in which you are until He separates the evil from the good. Nor is Allah going to make you acquainted with the unseen, but Allah chooses of His messengers whom He pleases. So believe in Allah and His messengers. And if you believe and keep your duty, for you is a great reward. | مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَىٰ مَا أَنْتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ ۗ وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۚ وَإِنْ تُؤْمِنُوا وَتَتَّقُوا فَلَكُمْ أَجْرٌ عَظِيمٌ | Mā kāna Allāhu li-yadhara al-mu’minīna ‘alā mā antum ‘alayhi ḥattā yamīza al-khabītha mina aṭ-ṭayyib wa-mā kāna Allāhu li-yuṭli‘akum ‘alā al-ghayb wa-lākinna Allāha yajtabī min rusulihi man yashā’ fa-āminū bi-Allāhi wa-rusulih wa-in tu’minū wa-tattaqū fa-lakum ajrun ‘aẓīm |
| 180 | And let not those who withhold what GOD has given them of His bounty think that it is good for them. Rather, it is evil for them. What they withheld will be hung around their necks on the Day of Resurrection. And to GOD belongs the inheritance of the heavens and the earth. And GOD is Aware of what you do. | And let not those deem, who are niggardly in giving away that which Allah has granted them out of His grace, that it is good for them. Nay, it is bad for them. That of which they are niggardly shall be hung about their necks on the Day of Resurrection. And Allah’s is the inheritance of the heavens and the earth. And Allah is Aware of what you do. | وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ هُوَ خَيْرًا لَهُمْ ۖ بَلْ هُوَ شَرٌّ لَهُمْ ۖ سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ ۗ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ | Wa-lā yaḥsabanna alladhīna yabkhalūna bimā ātāhumu Allāhu min faḍlihi huwa khayran lahum bal huwa sharrun lahum sayuṭawwaqūna mā bakhilū bihi yawma al-qiyāmah wa-lillāhi mīrāthu as-samāwāti wa-al-arḍ wa-Allāhu bimā ta‘malūna khabīr |
Verses 181–190
| Verse | ASH Translation | Maulana Muhammad Ali | Arabic | Transliteration |
|---|---|---|---|---|
| 181 | GOD has certainly heard the saying of those who said: “GOD is poor, and we are rich.” We shall record what they said, and their killing of the prophets without right, and We shall say: “Taste the punishment of the Burning Fire.” | Allah certainly heard the saying of those who said: Allah is poor and we are rich. We shall record what they say and their slaying of the prophets unjustly, and We shall say: Taste the chastisement of burning. | لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ ۘ سَنَكْتُبُ مَا قَالُوا وَقَتْلَهُمُ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ | Laqad sami‘a Allāhu qawla alladhīna qālū inna Allāha faqīrun wa-naḥnu aghniyā’ sanaktubu mā qālū wa-qatlahumu al-anbiyā’a bi-ghayri ḥaqqin wa-naqūlu dhūqū ‘adhāba al-ḥarīq |
| 182 | That is because of what your hands have sent forth, and because GOD is never unjust to the servants. | This is for what your own hands have sent before and because Allah is not in the least unjust to the servants. | ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ | Dhālika bimā qaddamat aydīkum wa-anna Allāha laysa bi-ẓallāmin lil-‘abīd |
| 183 | Those who said: “GOD has charged us not to believe in any messenger until he brings us an offering consumed by fire.” Say: “Messengers before me came to you with clear proofs and with what you asked for. Why then did you kill them, if you are truthful?” | Those who say: Allah has enjoined us that we should not believe in any messenger until he brings us an offering which fire consumes. Say: Indeed, messengers before me came to you with clear arguments and with that which you demand. Why then did you kill them if you are truthful? | الَّذِينَ قَالُوا إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ ۗ قُلْ قَدْ جَاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صَادِقِينَ | Alladhīna qālū inna Allāha ‘ahida ilaynā allā nu’mina li-rasūlin ḥattā ya’tiyanā bi-qurbānin ta’kuluhu an-nār qul qad jā’akum rusulun min qablī bil-bayyināti wa-billadhī qultum fa-lima qataltumūhum in kuntum ṣādiqīn |
| 184 | Then if they deny you, messengers before you were also denied; they came with clear proofs, with scriptures, and with the enlightening Book. | But if they reject thee, messengers before thee were rejected, who came with clear arguments and scriptures and the illuminating Book. | فَإِنْ كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِنْ قَبْلِكَ جَاءُوا بِالْبَيِّنَاتِ وَالزُّبُرِ وَالْكِتَابِ الْمُنِيرِ | Fa-in kadhdhabūka faqad kudhdhiba rusulun min qablika jā’ū bil-bayyināti wa-az-zuburi wa-al-kitābi al-munīr |
| 185 | Every soul shall taste death. And you shall only be paid your rewards in full on the Day of Resurrection. Whoever is drawn away from the Fire and admitted into the Garden has truly succeeded. And the life of this world is nothing but the enjoyment of deception. | Every soul will taste of death. And you will be paid your reward fully only on the day of Resurrection. Then whoever is removed from the Fire and made to enter the Garden, he indeed is successful. And the life of this world is nothing but a provision of vanities. | كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ ۖ فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ | Kullu nafsin dhā’iqatu al-mawt wa-innamā tuwaffawna ujūrakum yawma al-qiyāmah fa-man zuḥziḥa ‘ani an-nāri wa-udkhila al-jannata faqad fāz wa-mā al-ḥayātu ad-dunyā illā matā‘u al-ghurūr |
| 186 | You shall surely be tested in your wealth and in yourselves, and you shall surely hear much hurtful speech from those who were given the Book before you and from those who associate partners with GOD. But if you are patient and mindful of GOD, that is surely among the matters of firm resolve. | You will certainly be tried in your property and your persons. And you will certainly hear from those who have been given the Book before you and from the idolaters much abuse. And if you are patient and keep your duty, surely this is an affair of great resolution. | لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنْفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا ۚ وَإِنْ تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ | Latublawunna fī amwālikum wa-anfusikum wa-latasma‘unna mina alladhīna ūtū al-kitāba min qablikum wa-mina alladhīna ashrakū adhan kathīran wa-in taṣbirū wa-tattaqū fa-inna dhālika min ‘azmi al-umūr |
| 187 | And when GOD took a covenant from those who were given the Book: “You shall make it clear to the people and not conceal it.” But they cast it behind their backs and exchanged it for a small price. Evil indeed is what they purchased. | And when Allah took a covenant from those who were given the Book: You shall explain it to men and not hide it. But they threw it behind their backs and took a small price for it. So evil is that which they buy. | وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ | Wa-idh akhadha Allāhu mīthāqa alladhīna ūtū al-kitāba latubayyinunnahu li-n-nāsi wa-lā taktumūnahu fa-nabadhūhu warā’a ẓuhūrihim wa-ishtaraw bihi thamanan qalīlan fa-bi’sa mā yashtarūn |
| 188 | Do not think that those who rejoice in what they have done and love to be praised for what they have not done — do not think them safe from punishment. For them is a painful punishment. | Think not those who exult in what they have done and love to be praised for what they have not done — think not them to be safe from the chastisement; and for them is a painful chastisement. | لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا فَلَا تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِنَ الْعَذَابِ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ | Lā taḥsabanna alladhīna yafraḥūna bimā ataw wa-yuḥibbūna an yuḥmadū bimā lam yaf‘alū fa-lā taḥsabannahum bi-mafāzatin mina al-‘adhāb wa-lahum ‘adhābun alīm |
| 189 | And to GOD belongs the kingdom of the heavens and the earth. And GOD is Powerful over all things. | And Allah’s is the kingdom of the heavens and the earth. And Allah is Possessor of power over all things. | وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ | Wa-lillāhi mulku as-samāwāti wa-al-arḍ wa-Allāhu ‘alā kulli shay’in qadīr |
| 190 | Indeed, in the creation of the heavens and the earth, and in the alternation of night and day, there are signs for those of understanding. | In the creation of the heavens and the earth and the alternation of the night and the day, there are surely signs for men of understanding. | إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِأُولِي الْأَلْبَابِ | Inna fī khalqi as-samāwāti wa-al-arḍ wa-ikhtilāfi al-layli wa-an-nahāri la-āyātin li-ulī al-albāb |
Verses 191–200
| Verse | ASH Translation | Maulana Muhammad Ali | Arabic | Transliteration |
|---|---|---|---|---|
| 191 | Those who remember GOD standing, sitting, and lying on their sides, and reflect upon the creation of the heavens and the earth: “Our LORD, You did not create this in vain. Glory be to You! Protect us from the punishment of the Fire.” | Those who remember Allah standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth: Our Lord, Thou hast not created this in vain. Glory be to Thee! Save us from the punishment of the Fire. | الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ | Alladhīna yadhkurūna Allāha qiyāman wa-qu‘ūdan wa-‘alā junūbihim wa-yatafakkarūna fī khalqi as-samāwāti wa-al-arḍ rabbanā mā khalaqta hādhā bāṭilan subḥānaka fa-qinā ‘adhāba an-nār |
| 192 | Our LORD, whoever You admit into the Fire, You have surely disgraced him, and the wrongdoers will have no helpers. | Our Lord, whomsoever Thou causest to enter the Fire, him Thou hast surely brought to disgrace; and the wrongdoers have no helpers. | رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ | Rabbanā innaka man tudkhili an-nāra faqad akhzaytah wa-mā liẓ-ẓālimīna min anṣār |
| 193 | Our LORD, we have heard a caller calling to faith: “Believe in your LORD,” and we have believed. Our LORD, forgive our sins, remove from us our misdeeds, and cause us to die with the righteous. | Our Lord, we have heard a crier calling to faith: Believe in your Lord, so we have believed. Our Lord, forgive us our sins and remove from us our evil deeds and make us die with the righteous. | رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا ۚ رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ | Rabbanā innanā sami‘nā munādiyan yunādī lil-īmān an āminū bi-rabbikum fa-āmannā rabbanā fa-ghfir lanā dhunūbanā wa-kaffir ‘annā sayyi’ātinā wa-tawaffanā ma‘a al-abrār |
| 194 | Our LORD, grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Surely You do not fail in Your promise. | Our Lord, grant us what Thou hast promised us through Thy messengers and disgrace us not on the Day of Resurrection. Surely Thou dost not fail to fulfill the promise. | رَبَّنَا وَآتِنَا مَا وَعَدْتَنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ ۗ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ | Rabbanā wa-ātinā mā wa‘adtanā ‘alā rusulika wa-lā tukhzinā yawma al-qiyāmah innaka lā tukhlifu al-mī‘ād |
| 195 | And their LORD answered them: “Indeed, I do not let the work of any worker among you go to waste, whether male or female; you are from one another. Those who emigrated, were expelled from their homes, suffered harm in My cause, fought and were killed — I will surely remove from them their misdeeds and admit them into Gardens beneath which rivers flow, as a reward from GOD.” And with GOD is the best reward. | So their Lord answered them: I will not suffer the work of any worker among you to be lost, whether male or female — one of you is from another. So those who fled and were driven forth from their homes and were persecuted in My way and fought and were slain, I shall certainly remove from them their evil deeds and cause them to enter Gardens beneath which rivers flow — a reward from Allah. And with Allah is the best reward. | فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِنْكُمْ مِنْ ذَكَرٍ أَوْ أُنْثَىٰ ۖ بَعْضُكُمْ مِنْ بَعْضٍ ۖ فَالَّذِينَ هَاجَرُوا وَأُخْرِجُوا مِنْ دِيَارِهِمْ وَأُوذُوا فِي سَبِيلِي وَقَاتَلُوا وَقُتِلُوا لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ثَوَابًا مِنْ عِنْدِ اللَّهِ ۗ وَاللَّهُ عِنْدَهُ حُسْنُ الثَّوَابِ | Fa-stajāba lahum rabbuhum annī lā uḍī‘u ‘amala ‘āmilin minkum min dhakarin aw unthā ba‘ḍukum min ba‘ḍ fa-alladhīna hājarū wa-ukhrijū min diyārihim wa-ūdhū fī sabīlī wa-qātalū wa-qutilū la-ukaffiranna ‘anhum sayyi’ātihim wa-la-udkhilannahum jannātin tajrī min taḥtihā al-anhār thawāban min ‘indi Allāh wa-Allāhu ‘indahu ḥusnu ath-thawāb |
| 196 | Let not the movement of those who disbelieve throughout the land deceive you. | Let not the movement of the disbelievers in the land deceive thee. | لَا يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُوا فِي الْبِلَادِ | Lā yaghurrannaka taqallubu alladhīna kafarū fī al-bilād |
| 197 | It is a brief enjoyment; then their refuge will be Hell, and wretched is the resting place. | It is a brief enjoyment; then their abode is Hell, and evil is the resting place. | مَتَاعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ ۚ وَبِئْسَ الْمِهَادُ | Matā‘un qalīlun thumma ma’wāhum jahannam wa-bi’sa al-mihād |
| 198 | But those who fear their LORD will have Gardens beneath which rivers flow, abiding therein, as a hospitality from GOD. And what is with GOD is better for the righteous. | But those who keep their duty to their Lord will have Gardens beneath which rivers flow, abiding therein — a hospitality from Allah. And that which is with Allah is best for the righteous. | لَٰكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا نُزُلًا مِنْ عِنْدِ اللَّهِ ۗ وَمَا عِنْدَ اللَّهِ خَيْرٌ لِلْأَبْرَارِ | Lākini alladhīna ittaqaw rabbahum lahum jannātun tajrī min taḥtihā al-anhār khālidīna fīhā nuzulan min ‘indi Allāh wa-mā ‘inda Allāhi khayrun lil-abrār |
| 199 | And indeed among the People of the Book are those who believe in GOD and in what has been revealed to you and what was revealed to them, humbling themselves before GOD. They do not exchange the signs of GOD for a small price. For them is their reward with their LORD. Surely GOD is swift in reckoning. | And surely among the People of the Book are those who believe in Allah and in what has been revealed to you and what has been revealed to them, humbling themselves before Allah. They do not sell the messages of Allah for a small price. For them is their reward with their Lord. Surely Allah is swift in reckoning. | وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَنْ يُؤْمِنُ بِاللَّهِ وَمَا أُنْزِلَ إِلَيْكُمْ وَمَا أُنْزِلَ إِلَيْهِمْ خَاشِعِينَ لِلَّهِ لَا يَشْتَرُونَ بِآيَاتِ اللَّهِ ثَمَنًا قَلِيلًا ۗ أُولَٰئِكَ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ ۗ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ | Wa-inna min ahli al-kitābi la-man yu’minu bi-Allāhi wa-mā unzila ilaykum wa-mā unzila ilayhim khāshi‘īna li-Allāh lā yashtarūna bi-āyāti Allāhi thamanan qalīlan ulā’ika lahum ajruhum ‘inda rabbihim inna Allāha sarī‘u al-ḥisāb |
| 200 | O you who believe, be patient, persevere, remain steadfast, and be mindful of GOD, so that you may succeed. | O you who believe, be patient and persevere and remain steadfast and keep your duty to Allah, that you may succeed. | يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ | Yā ayyuhā alladhīna āmanū iṣbirū wa-ṣābirū wa-rābiṭū wa-ittaqū Allāha la‘allakum tufliḥūn |
Note (v.200): This final verse represents a profound synthesis of the entire spiritual path presented in the Surah. The four imperatives — patience, perseverance, steadfastness, and mindfulness of GOD — outline a complete path that unites inner discipline and communal responsibility.
Within Islam, it stands as a powerful call to spiritual discipline and constancy in faith. Yet its meaning extends far beyond: across the Abrahamic traditions, these same principles emerge as the foundation of religious life — from the perseverance of the righteous in the Psalms to endurance in faith in the New Testament.
This verse does not simply close a Surah; it opens a direction: not a passive faith, but a vigilant, resilient, and active one. Here religion is not merely belief, but the capacity to remain firm in goodness despite trial.
In this sense, it may be seen as one of the highest points of convergence among the Abrahamic religions: a universal call to perseverance in good, inner vigilance, and trust in GOD as the only path to true success.
Note (vv.86–88): These verses introduce a particularly delicate theological theme: the rejection that follows knowledge, often understood as conscious apostasy. This is not a matter of simple ignorance or unintentional error, but a deliberate turning away after having recognized the truth and received clear evidence.
This reflects a fundamental principle found across religious traditions: responsibility increases in proportion to knowledge. One who is ignorant may be corrected, educated, and guided; but one who knows and then consciously rejects stands in a more serious position, because he acts against a truth already internalized.
This concept finds significant parallels within the Abrahamic traditions. In the New Testament, in Hebrews 6, reference is made to those who, after having known the truth, fall away from it, describing a spiritual condition that is particularly difficult to restore. Likewise, in the rabbinic tradition, a distinction is made between sins committed in ignorance and those committed with full awareness, attributing greater gravity to the latter.
In this perspective, the Qur’anic text does not merely condemn, but warns: knowledge is not neutral, but carries responsibility. The more a person approaches truth, the more they are called to preserve it with sincerity and coherence. Faith, therefore, is not only an initial adherence, but a sustained fidelity over time.
This passage may also be understood as an invitation to inner vigilance: it is not enough to have once “seen” or “understood,” but one must continually keep that awareness alive, lest it be obscured by pride, self-interest, or neglect.