Table of Contents
Intro
Surah 29 of the Qur’an, known as al-‘Ankabūt (The Spider), is a chapter rich in spiritual and moral teachings, inviting the believer to reflect on the fragility of earthly life and the firmness of faith in GOD. The very title recalls the spider’s web, an image that conveys a profound lesson: to the untrained eye, a web may appear orderly, harmonious, and even strong, yet a mere gust of wind or a simple touch is enough to destroy it. So it is with the false securities that humans build when they place their trust in idols, material possessions, or worldly powers: structures that may seem strong, but in reality lack substance and cannot save.
The metaphor of the spider’s web leads us to a stark contrast: on the one hand, the precariousness of human constructions, which, though elaborate and ingenious, are destined to crumble; on the other, the unshakable stability that is born of an authentic bond with the Creator. Whoever places trust in GOD finds a firm foundation, a “rock” that cannot be shaken by time or by the storms of life. Thus, the Qur’an calls us to recognize the illusion of fragile webs and instead to cling to the only thread that endures: the one that binds humankind to its Lord.
This Surah was revealed in a difficult historical context, when the young Muslim community faced persecution and misunderstanding. Yet the message that emerges is not one of hatred or revenge, but of perseverance in faith, of dialogue, and of the recognition of the shared spiritual root uniting Muslims, Jews, and Christians.
In this study, a complete interlinear analysis will be presented, comparing the Arabic text with its transliteration, the canonical translation, and a literal rendering, in order to draw as close as possible to the original sense of the words. This will be followed by an exegetical and theological commentary, not intended to impose interpretations, but rather to offer insights that may help uncover the depth of this Surah and its value in interfaith dialogue.
Audiobook Surah The Spider
Interlinear Translation
Verses 1–4
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 1 | 1. Alif, Lam, Meem. | الم | Alif, Lam, Meem. |
| 2 | 2. Do the people think that they will be left to say, “We believe” and they will not be tried? | أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ | Ahasiba an-nasu an yutrakoo an yaqooloo amanna wa hum la yuftanoon. |
| 3 | 3. But We have certainly tried those before them, and ALLAH will surely make evident those who are truthful, and He will surely make evident the liars. | وَلَقَدْ فَتَنَّا الَّذِينَ مِن قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ | Wa laqad fatanna alladhina min qablihim falaya’lamanna Allahu alladhina sadaqoo wa laya’lamanna al-kadhibeen. |
| 4 | 4. Or do those who do evil deeds think they can outrun Us? Evil is what they judge. | أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَن يَسْبِقُونَا ۚ سَاءَ مَا يَحْكُمُونَ | Am hasiba alladhina ya’maloona as-sayyi’ati an yasbiqoona sa’a ma yahkumoon. |
Commentary on Verses 1–4
These opening verses establish the central theme of faith as a test.
Verse 1: The mysterious letters Alif, Lam, Meem remind the believer that GOD’s Word contains mysteries beyond human comprehension. They invite humility and contemplation, teaching that not everything can be reduced to reason.
Verse 2: Here, the Qur’an dismantles a common illusion: faith is not merely verbal declaration but requires testing. True belief is proven through trials, not comfort. This mirrors the experiences of Israel in the desert, Christ’s call to carry the cross, and the Muslim call to ṣabr (patience).
Verse 3: GOD clarifies that trials are not new; all who came before were tested. Trials are not for GOD to learn—He already knows—but for humans to discover their own sincerity. Through adversity, truth is revealed, and hypocrisy is exposed.
Verse 4: Finally, the arrogance of evildoers is addressed. They may think they can escape divine justice, but such a judgment is utterly flawed. The verse affirms the inevitability of GOD’s justice, which encompasses the entire universe.
Together, these verses form a universal reminder: life is a test, faith is authenticated through endurance, and divine justice is inescapable. The message resonates across all Abrahamic traditions, calling Jews, Christians, and Muslims alike to live authentically before GOD, knowing that trials refine sincerity and expose falsehood.
Verses 5-8
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 5 | 5. Whoever should hope for the meeting with ALLAH – indeed, the term decreed by ALLAH is coming. And He is the Hearing, the Knowing. | مَن كَانَ يَرْجُو لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآتٍ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ | Man kana yarju liqaa Allahi fa inna ajala Allahi laatin wahuwa as-samee‘u al-‘aleem. |
| 6 | 6. And whoever strives only strives for himself. Indeed, ALLAH is free from need of the worlds. | وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ ۚ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعَالَمِينَ | Wa man jahada fa innama yujahidu linafsihi inna Allaha laghaniyyun ‘ani al-‘alameen. |
| 7 | 7. And those who believe and do righteous deeds – We will surely remove from them their misdeeds and will surely reward them according to the best of what they used to do. | وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ الَّذِي كَانُوا يَعْمَلُونَ | Wa alladhina amanoo wa ‘amiloo as-salihati lanukaffiranna ‘anhum sayyi’atihim wa lanajziyannahum ahsana allathee kanoo ya‘maloon. |
| 8 | 8. And We have enjoined upon man goodness to parents. But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them. To Me is your return, and I will inform you about what you used to do. | وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حُسْنًا ۖ وَإِن جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۚ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ | Wa wassayna al-insana biwalidayhi husnan wa in jahadaka litushrika bi ma laysa laka bihi ‘ilmun fala tuti‘huma ilayya marji‘ukum fa unabbi’ukum bima kuntum ta‘maloon. |
Commentary on Verses 5–8
Verse 5: The believer is encouraged to hold firm to the hope of meeting GOD. This appointment is certain, inevitable, and part of the divine plan. The reminder that GOD is the Hearing and the Knowing assures the faithful that nothing escapes His awareness.
Verse 6: Striving (jihād) is defined as a personal journey that benefits the one who strives. GOD is not in need of human effort—He is absolutely independent. But humans grow, purify, and elevate themselves through this striving. Across the Abrahamic faiths, spiritual struggle is seen as a path of transformation.
Verse 7: For those who combine faith with righteous deeds, GOD promises twofold mercy: the erasure of sins and a reward measured by the best of their actions. This reflects divine generosity, where even imperfect humans are elevated beyond strict justice.
Verse 8: Goodness to parents is emphasized as a divine command. Yet, a limit is drawn: obedience cannot extend to idolatry. Respect for parents remains sacred, but loyalty to GOD is ultimate. This balance between family ethics and fidelity to monotheism reveals the wisdom of revelation.
In summary, these verses speak of hope, responsibility, and harmony between faith and ethics. Humanity is called to trust the promise of GOD, to strive for personal growth, to unite belief with righteous action, and to honor parents without compromising the oneness of the Creator.
Verses 9-12
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 9 | 9. And those who believe and do righteous deeds – We will surely admit them among the righteous. | وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُدْخِلَنَّهُمْ فِي الصَّالِحِينَ | Wa alladhina amanoo wa ‘amiloo as-salihati lanudkhilannahum fee as-saliheen. |
| 10 | 10. And of the people are some who say, “We believe in ALLAH,” but when one is harmed for ALLAH, they consider the trial of the people as the punishment of ALLAH. But if victory comes from your Lord, they say, “Indeed, we were with you.” Is not ALLAH most knowing of what is within the breasts of the worlds? | وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّهِ فَإِذَا أُوذِيَ فِي اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ ۚ وَلَئِن جَاءَ نَصْرٌ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ ۚ أَوَلَيْسَ اللَّهُ بِأَعْلَمَ بِمَا فِي صُدُورِ الْعَالَمِينَ | Wa mina an-nasi man yaqoolu amanna billahi fa idha oodhiya fee Allahi ja‘ala fitnata an-nasi ka‘adhabi Allahi wa la’in ja’a nasrun min rabbika layaqoolunna inna kunna ma‘akum awa laysa Allahu bi a‘lama bima fee sudoori al-‘alameen. |
| 11 | 11. But ALLAH will surely make evident those who believe, and He will surely make evident the hypocrites. | وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا وَلَيَعْلَمَنَّ الْمُنَافِقِينَ | Wa laya‘lamanna Allahu alladhina amanoo wa laya‘lamanna al-munafiqeen. |
| 12 | 12. And those who disbelieve say to those who believe, “Follow our way, and we will carry your sins.” But they will not carry anything of their sins. Indeed, they are liars. | وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا اتَّبِعُوا سَبِيلَنَا وَلْنَحْمِلْ خَطَايَاكُمْ ۚ وَمَا هُم بِحَامِلِينَ مِنْ خَطَايَاهُم مِّن شَيْءٍ ۖ إِنَّهُمْ لَكَاذِبُونَ | Wa qala alladhina kafaroo lilladhina amanoo ittabi‘oo sabeelana wal nahmil khatayakum wama hum bihamileena min khatayahum min shay’ innahum lakadhiboon. |
Commentary on Verses 9–12
Verse 9: The divine promise is reaffirmed: faith combined with righteous action grants entry into the company of the righteous. It is not only an individual reward but also a spiritual inclusion in the community of the upright, heirs of the prophets and saints.
Verse 10: This verse exposes superficial faith. Some claim belief, but when persecution comes, they waver, mistaking human trials for divine punishment. Yet, when divine help arrives, they seek to align themselves with the faithful. This reveals hypocrisy, showing that genuine faith is tested in perseverance, not in opportunism.
Verse 11: GOD clarifies that trials reveal the distinction between believers and hypocrites. Though He already knows the hearts, circumstances manifest the truth for humanity to witness. Hypocrisy cannot remain hidden forever.
Verse 12: Disbelievers attempt to lure believers with false promises: “Follow us, and we will carry your sins.” But no one can bear the burden of another’s sins before GOD. Responsibility is individual, and every soul will answer for itself.
Together, these verses highlight the contrast between authentic faith and false pretense. They teach that sincerity is shown in resilience, that hypocrisy is inevitably unveiled, and that salvation cannot be outsourced or transferred—each soul stands before GOD with its own record.
Verses 13-16
| Verse | English (Noble Quran) | Arabic | Transliteration |
|---|---|---|---|
| 13 | 13. But they will surely carry their own burdens, and burdens along with their burdens; and they will surely be questioned on the Day of Resurrection about what they used to invent. | وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَّعَ أَثْقَالِهِمْ ۖ وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُونَ | Wa la yahmilunna athqalahum wa athqalan ma‘a athqalihim wa layus’alunna yawma al-qiyamati ‘amma kanoo yaftaroon. |
| 14 | 14. And We certainly sent Noah to his people, and he remained among them a thousand years less fifty; and the flood seized them while they were wrongdoers. | وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ | Wa laqad arsalna Noohan ila qawmihi falabitha feehim alfa sanatin illa khamseena ‘aman fa akhadhahumu at-toofanu wahum zalimoon. |
| 15 | 15. But We saved him and the companions of the ship, and We made it a sign for the worlds. | فَأَنجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ وَجَعَلْنَاهَا آيَةً لِّلْعَالَمِينَ | Fa anjaynahu wa as-haba as-safeenati wa ja‘alnaha ayatan lil-‘alameen. |
| 16 | 16. And Abraham, when he said to his people, “Worship ALLAH and fear Him; that is best for you, if you should know. | وَإِبْرَاهِيمَ إِذْ قَالَ لِقَوْمِهِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ ۖ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ | Wa Ibrahima idh qala liqawmihi u‘budoo Allaha wattaqoohu dhalikum khayrun lakum in kuntum ta‘lamoon. |
Commentary on Verses 13–16
Verse 13: Those who mislead others will not only carry their own burdens but also a share of the burdens of those they deceived. Accountability before GOD is deeply personal, but those who spread corruption bear added responsibility for leading others astray.
Verse 14: The mission of Noah is described as one of extraordinary perseverance—950 years of calling his people. His story demonstrates that prophetic success is not measured by numbers but by steadfastness. Ultimately, the flood overtook those who had chosen injustice.
Verse 15: The Ark becomes a universal sign, a symbol of salvation and divine mercy. It reminds humanity that even in times of overwhelming destruction, those who take refuge in faith are saved.
Verse 16: The narrative shifts to Abraham, the patriarch common to Jews, Christians, and Muslims. His call is simple and timeless: worship GOD and fear Him, for that is truly best. Abraham emerges as a restorer of pure monotheism, inviting his people back to the original truth.
These verses connect Noah and Abraham, showing the continuity of revelation: prophets consistently called humanity to monotheism, obedience to GOD, and personal responsibility. Their stories transcend divisions and stand as reminders for Jews, Christians, and Muslims alike that the spiritual root is one and the same.
Verses 17–22
| Verse | Arabic | Transliteration | Maulana Muhammad Ali Translation | ASH Translation |
|---|---|---|---|---|
| 17 | إِنَّمَا تَعْبُدُونَ مِن دُونِ اللَّهِ أَوْثَانًا وَتَخْلُقُونَ إِفْكًا ۚ إِنَّ الَّذِينَ تَعْبُدُونَ مِن دُونِ اللَّهِ لَا يَمْلِكُونَ لَكُمْ رِزْقًا فَابْتَغُوا عِندَ اللَّهِ الرِّزْقَ وَاعْبُدُوهُ وَاشْكُرُوا لَهُ ۖ إِلَيْهِ تُرْجَعُونَ | Innamā taʿbudūna min dūni Allāhi awthānan wa takhluqūna ifkā. Inna alladhīna taʿbudūna min dūni Allāhi lā yamlikūna lakum rizqā fa-btaghū ʿinda Allāhi al-rizqa waʿbudūhu wa-shkurū lah. Ilayhi turjaʿūn. | You only serve idols besides Allah and you forge a lie. Surely those whom you serve besides Allah control not for you any sustenance, so seek sustenance from Allah and serve Him and be grateful to Him. To Him you will be returned. | You worship besides GOD only idols, and you fabricate falsehood. Those whom you worship besides GOD possess no sustenance for you. Therefore seek sustenance from GOD, worship Him, and be grateful to Him. To Him you shall be returned. |
| 18 | وَإِن تُكَذِّبُوا فَقَدْ كَذَّبَ أُمَمٌ مِّن قَبْلِكُمْ ۖ وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ | Wa in tukadhdhibū faqad kadhdhaba umamun min qablikum. Wa mā ʿalā al-rasūli illā al-balāghu al-mubīn. | And if you reject, nations before you did indeed reject. And the duty of the Messenger is only to deliver clearly. | And if you deny the truth, nations before you also denied it. Upon the Messenger there is no duty except clear transmission. |
| 19 | أَوَلَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ | Awa lam yaraw kayfa yubdiʾu Allāhu al-khalqa thumma yuʿīduh. Inna dhālika ʿalā Allāhi yasīr. | See they not how Allah originates creation, then reproduces it? Surely that is easy to Allah. | Do they not see how GOD originates creation and then renews it? Truly this is easy for GOD. |
| 20 | قُلْ سِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ۚ ثُمَّ اللَّهُ يُنشِئُ النَّشْأَةَ الْآخِرَةَ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ | Qul sīrū fī al-arḍi فانẓurū kayfa badaʾa al-khalq. Thumma Allāhu yunshiʾu al-nashʾata al-ākhirah. Inna Allāha ʿalā kulli shayʾin qadīr. | Say: Travel in the earth, then see how He makes the first creation. Then Allah creates the latter creation. Surely Allah is Possessor of power over all things. | Say: “Travel through the earth and observe how He began creation.” Then GOD will bring forth the final creation. Truly GOD has power over all things. |
| 21 | يُعَذِّبُ مَن يَشَاءُ وَيَرْحَمُ مَن يَشَاءُ ۖ وَإِلَيْهِ تُقْلَبُونَ | Yuʿadhdhibu man yashāʾu wa yarḥamu man yashāʾ. Wa ilayhi tuqlabūn. | He punishes whom He pleases and has mercy on whom He pleases, and to Him you will be turned back. | He punishes whom He wills and shows mercy to whom He wills, and to Him you shall be returned. |
| 22 | وَمَا أَنتُم بِمُعْجِزِينَ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ ۖ وَمَا لَكُم مِّن دُونِ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ | Wa mā antum bi-muʿjizīna fī al-arḍi wa lā fī al-samāʾ. Wa mā lakum min dūni Allāhi min waliyyin wa lā naṣīr. | And you cannot escape in the earth nor in the heaven. And you have no protector or helper besides Allah. | You cannot escape neither on earth nor in heaven, and besides GOD you have neither protector nor helper. |
Verses 23–27
| Verse | Arabic | Transliteration | Maulana Muhammad Ali Translation | ASH Translation |
|---|---|---|---|---|
| 23 | وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ أُولَٰئِكَ يَئِسُوا مِن رَّحْمَتِي وَأُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ | Wa alladhīna kafarū bi-āyāti Allāhi wa liqāʾihi ulāʾika yaʾisū min raḥmatī wa ulāʾika lahum ʿadhābun alīm. | And those who disbelieve in the messages of Allah and the meeting with Him, such despair of My mercy, and for them is a painful chastisement. | Those who do not believe in the signs of GOD and in the meeting with Him, they despair of My mercy, and for them there shall be a painful punishment. |
| 24 | فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا اقْتُلُوهُ أَوْ حَرِّقُوهُ فَأَنجَاهُ اللَّهُ مِنَ النَّارِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ | Fa mā kāna jawāba qawmihi illā an qālū uqtulūhu aw ḥarriqūh. Fa anjāhu Allāhu mina al-nār. Inna fī dhālika la-āyātin li-qawmin yuʾminūn. | But the answer of his people was only that they said: Slay him or burn him. But Allah saved him from the fire. Surely in this are signs for a people who believe. | But the response of his people was only: “Kill him or burn him.” Yet GOD saved him from the fire. Truly in this are signs for a people who believe. |
| 25 | وَقَالَ إِنَّمَا اتَّخَذْتُم مِّن دُونِ اللَّهِ أَوْثَانًا مَّوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا ۖ ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍ وَيَلْعَنُ بَعْضُكُم بَعْضًا وَمَأْوَاكُمُ النَّارُ وَمَا لَكُم مِّن نَّاصِرِينَ | Wa qāla innamā ittakhadhtum min dūni Allāhi awthānan mawaddata baynikum fī al-ḥayāti al-dunyā. Thumma yawma al-qiyāmati yakfuru baʿḍukum bi-baʿḍin wa yalʿanu baʿḍukum baʿḍā. Wa maʾwākumu al-nāru wa mā lakum min nāṣirīn. | And he said: You have only taken idols besides Allah for friendship between you in this world’s life. Then on the Day of Resurrection some of you will deny others, and some of you will curse others. And your abode is the Fire, and you will have no helpers. | And he said: “You have taken idols besides GOD only to preserve affection among yourselves in the worldly life. Then, on the Day of Resurrection, you will deny one another and curse one another. Your refuge shall be the Fire, and you shall have no helpers.” |
| 26 | فَآمَنَ لَهُ لُوطٌ ۘ وَقَالَ إِنِّي مُهَاجِرٌ إِلَىٰ رَبِّي ۖ إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ | Fa āmana lahu Lūṭ. Wa qāla innī muhājirun ilā rabbī. Innahu huwa al-ʿazīzu al-ḥakīm. | So Lot believed in him. And he said: I flee to my Lord. Surely He is the Mighty, the Wise. | Lot believed in him. And he said: “Truly I shall emigrate toward my LORD.” Truly He is the Mighty, the Wise. |
| 27 | وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ | Wa wahabnā lahu Isḥāqa wa Yaʿqūba wa jaʿalnā fī dhurriyyatihi al-nubuwwata wa al-kitāb. Wa ātaynāhu ajrahu fī al-dunyā. Wa innahu fī al-ākhirati lamina al-ṣāliḥīn. | And We granted him Isaac and Jacob, and ordained among his progeny prophethood and the Book, and We gave him his reward in this world; and in the Hereafter he is surely among the righteous. | And We granted him Isaac and Jacob, and established among his descendants prophethood and the Book. We granted him his reward in this life, and in the Hereafter he shall surely be among the righteous. |
Note (vv.24–25):
The story of Abraham returns as a universal symbol of the believer who stands against dominant idolatry. The fire represents not only physical persecution, but also the human attempt to destroy spiritual truth. Verse 25 is particularly profound because it shows how many forms of idolatry arise from the human need for social belonging, power, or mutual approval. Idols thus become instruments of worldly cohesion, yet incapable of spiritually saving humanity.
Note (vv.26–27):
Abraham’s migration (“hijrah”) toward his LORD is not merely geographical, but spiritual: leaving an environment dominated by injustice in order to draw nearer to GOD. This theme runs throughout Abrahamic spirituality: exodus, pilgrimage, and separation from inner idolatry. Verse 27 is especially central for interreligious dialogue, since it presents Abraham as the common root of prophecy and Revelation. Within his descendants are established “prophethood and the Book,” recalling the continuity between the Torah, the Gospel, and the Qur’an.
Verses 28–35
| Verse | Arabic | Transliteration | Maulana Muhammad Ali Translation | ASH Translation |
|---|---|---|---|---|
| 28 | وَلُوطًا إِذْ قَالَ لِقَوْمِهِ إِنَّكُمْ لَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُم بِهَا مِنْ أَحَدٍ مِّنَ الْعَالَمِينَ | Wa Lūṭan idh qāla li-qawmihi innakum la-taʾtūna al-fāḥishata mā sabaqakum bihā min aḥadin mina al-ʿālamīn. | And Lot, when he said to his people: Surely you commit an indecency which none in the nations has ever done before you. | And Lot, when he said to his people: “Truly you commit an indecency that none among the worlds committed before you.” |
| 29 | أَئِنَّكُمْ لَتَأْتُونَ الرِّجَالَ وَتَقْطَعُونَ السَّبِيلَ وَتَأْتُونَ فِي نَادِيكُمُ الْمُنكَرَ ۖ فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا ائْتِنَا بِعَذَابِ اللَّهِ إِن كُنتَ مِنَ الصَّادِقِينَ | Aʾinnakum la-taʾtūna al-rijāla wa taqṭaʿūna al-sabīla wa taʾtūna fī nādīkumu al-munkar. Fa mā kāna jawāba qawmihi illā an qālū iʾtinā bi-ʿadhābi Allāhi in kunta mina al-ṣādiqīn. | What! Do you come to males and cut off the highway, and commit evil deeds in your assemblies? But the answer of his people was only that they said: Bring on us Allah’s punishment, if you are truthful. | “Do you approach men, cut off the road, and practice evil within your assemblies?” But the response of his people was only: “Bring upon us the punishment of GOD, if you are truthful.” |
| 30 | قَالَ رَبِّ انصُرْنِي عَلَى الْقَوْمِ الْمُفْسِدِينَ | Qāla rabbi unṣurnī ʿalā al-qawmi al-mufsidīn. | He said: My Lord, help me against the mischief-making people. | He said: “My LORD, support me against the corrupting people.” |
| 31 | وَلَمَّا جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُشْرَىٰ قَالُوا إِنَّا مُهْلِكُو أَهْلِ هَٰذِهِ الْقَرْيَةِ ۖ إِنَّ أَهْلَهَا كَانُوا ظَالِمِينَ | Wa lammā jāʾat rusulunā Ibrāhīma bi-al-bushrā qālū innā muhlikū ahli hādhihi al-qaryah. Inna ahlahā kānū ẓālimīn. | And when Our messengers came to Abraham with good news, they said: We are going to destroy the people of this town; surely its people are wrongdoers. | When Our messengers brought Abraham the good news, they said: “We shall destroy the people of this town, for its people are unjust.” |
| 32 | قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ بِمَن فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ | Qāla inna fīhā Lūṭā. Qālū naḥnu aʿlamu bi-man fīhā. La-nunajjiyannahu wa ahlahu illā imraʾatahu kānat mina al-ghābirīn. | He said: Surely Lot is in it. They said: We know best who is in it. We shall certainly save him and his followers, except his wife; she is of those who remain behind. | He said: “But Lot is there.” They replied: “We know well who is there. We shall certainly save him and his family, except his wife: she shall be among those left behind.” |
| 33 | وَلَمَّا أَن جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالُوا لَا تَخَفْ وَلَا تَحْزَنْ ۖ إِنَّا مُنَجُّوكَ وَأَهْلَكَ إِلَّا امْرَأَتَكَ كَانَتْ مِنَ الْغَابِرِينَ | Wa lammā an jāʾat rusulunā Lūṭan sīʾa bihim wa ḍāqa bihim dharʿā wa qālū lā takhaf wa lā taḥzan. Innā munajjūka wa ahlaka illā imraʾataka kānat mina al-ghābirīn. | And when Our messengers came to Lot, he was grieved on account of them and his power failed him. And they said: Fear not, nor grieve; surely we shall save you and your followers, except your wife; she is of those who remain behind. | When Our messengers came to Lot, he was distressed because of them and felt powerless regarding them. They said: “Do not fear and do not grieve. We shall certainly save you and your family, except your wife: she shall be among those left behind.” |
| 34 | إِنَّا مُنزِلُونَ عَلَىٰ أَهْلِ هَٰذِهِ الْقَرْيَةِ رِجْزًا مِّنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ | Innā munzilūna ʿalā ahli hādhihi al-qaryati rijzan mina al-samāʾi bimā kānū yafsuqūn. | Surely We are going to bring down upon the people of this town a punishment from heaven because they transgressed. | Truly We shall bring down upon the people of this town a punishment from heaven because they were corrupt.” |
| 35 | وَلَقَد تَّرَكْنَا مِنْهَا آيَةً بَيِّنَةً لِّقَوْمٍ يَعْقِلُونَ | Wa laqad taraknā minhā āyatan bayyinatan li-qawmin yaʿqilūn. | And certainly We have left a clear sign of it for a people who understand. | And certainly We left from it a clear sign for a people who reflect. |
Note (vv.28–29):
The story of the people of Lot is one of the most discussed narratives in the entire Abrahamic tradition. In the Qur’anic text, the emphasis is not placed exclusively on a single sin, but on a broader set of social corruptions: violence, oppression, disruption of moral order, aggression against travelers, and the public normalization of wrongdoing. The Qur’an describes a society that had normalized injustice and abuse. For this reason, many scholars consider it reductive to interpret these verses exclusively through a sexual lens without considering the wider context of violence, abuse, and collective moral disorder.
Note (vv.30–33):
Lot appears as the figure of the righteous person isolated within a corrupt society. His anguish before the messengers reflects the human fragility of the prophets, who are often presented in Scripture not as superhuman beings, but as sincere men who experience fear, loneliness, and persecution. The divine reassurance (“Do not fear and do not grieve”) recalls many biblical and Qur’anic episodes in which GOD supports His servants during moments of greatest difficulty.
Note (vv.34–35):
The “clear sign” left after the destruction of the city has been interpreted in tradition both as a historical trace and as a spiritual warning. According to the text, the downfall of a civilization arises from prolonged corruption and the loss of justice. The verse concludes by addressing “those who reflect,” once again showing how the Qur’an continually calls humanity toward intelligence, meditation, and moral responsibility.
Verses 36–44
| Verse | Arabic | Transliteration | Maulana Muhammad Ali Translation | ASH Translation |
|---|---|---|---|---|
| 36 | وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ وَارْجُوا الْيَوْمَ الْآخِرَ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ | Wa ilā Madyana akhāhum Shuʿayban fa-qāla yā qawmi uʿbudū Allāha wa-irjū al-yawma al-ākhira wa lā taʿthaw fī al-arḍi mufsidīn. | And to Midian We sent their brother Shuʿaib. So he said: O my people, serve Allah and hope for the Last Day, and act not corruptly in the earth, making mischief. | And to Midian We sent their brother Shuʿayb, who said: “O my people, worship GOD, hope for the Last Day, and do not spread corruption upon the earth.” |
| 37 | فَكَذَّبُوهُ فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ | Fa-kadhdhabūhu fa-akhadhathumu al-rajfatu fa-aṣbaḥū fī dārihim jāthimīn. | But they rejected him, so a severe earthquake overtook them, and they lay prostrate in their homes. | But they denied him, and the earthquake seized them, so they lay lifeless within their homes. |
| 38 | وَعَادًا وَثَمُودَ وَقَد تَّبَيَّنَ لَكُم مِّن مَّسَاكِنِهِمْ ۖ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ وَكَانُوا مُسْتَبْصِرِينَ | Wa ʿĀdan wa Thamūda wa qad tabayyana lakum min masākinihim. Wa zayyana lahumu al-shayṭānu aʿmālahum fa-ṣaddahum ʿani al-sabīli wa kānū mustabṣirīn. | And ʿĀd and Thamūd! And their dwellings are indeed clear to you. And the devil made their deeds fair-seeming to them, thus turning them away from the path, though they could see. | And also the ʿĀd and the Thamūd: their dwellings are well known to you. Satan made their actions appear beautiful to them and turned them away from the Path, although they possessed understanding. |
| 39 | وَقَارُونَ وَفِرْعَوْنَ وَهَامَانَ ۖ وَلَقَدْ جَاءَهُم مُّوسَىٰ بِالْبَيِّنَاتِ فَاسْتَكْبَرُوا فِي الْأَرْضِ وَمَا كَانُوا سَابِقِينَ | Wa Qārūna wa Firʿawna wa Hāmān. Wa laqad jāʾahum Mūsā bi-al-bayyināti fa-istakbarū fī al-arḍi wa mā kānū sābiqīn. | And قارون and Pharaoh and Haman! And certainly Moses came to them with clear arguments, but they behaved haughtily in the land; and they could not outstrip Us. | And also Qārūn, Pharaoh, and Hāmān. Moses came to them with clear proofs, but they became arrogant upon the earth, and they could not escape. |
| 40 | فَكُلًّا أَخَذْنَا بِذَنبِهِ ۖ فَمِنْهُم مَّنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا وَمِنْهُم مَّنْ أَخَذَتْهُ الصَّيْحَةُ وَمِنْهُم مَّنْ خَسَفْنَا بِهِ الْأَرْضَ وَمِنْهُم مَّنْ أَغْرَقْنَا ۚ وَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ | Fa-kullan akhadhnā bi-dhanbih. Fa-minhum man arsalnā ʿalayhi ḥāṣiban wa minhum man akhadhathu al-ṣayḥatu wa minhum man khasafnā bihi al-arḍa wa minhum man aghraqnā. Wa mā kāna Allāhu li-yaẓlimahum wa lākin kānū anfusahum yaẓlimūn. | So each We punished for his sin. Of them was he on whom We sent a violent storm, and of them was he who was overtaken by a violent blast, and of them was he whom We caused the earth to swallow, and of them was he whom We drowned. And Allah wronged them not, but they wronged themselves. | Thus We seized each of them for their sin: upon some We sent a storm of stones, others were struck by the Blast, others We caused the earth to swallow, and others We drowned. GOD did not wrong them, but they wronged themselves. |
| 41 | مَثَلُ الَّذِينَ اتَّخَذُوا مِن دُونِ اللَّهِ أَوْلِيَاءَ كَمَثَلِ الْعَنكَبُوتِ اتَّخَذَتْ بَيْتًا ۖ وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنكَبُوتِ ۖ لَوْ كَانُوا يَعْلَمُونَ | Mathalu alladhīna ittakhadhū min dūni Allāhi awliyāʾa ka-mathali al-ʿankabūti ittakhadhat baytā. Wa inna awhana al-buyūti la-baytu al-ʿankabūt. Law kānū yaʿlamūn. | The parable of those who take guardians besides Allah is as the parable of the spider that makes for itself a house. And surely the frailest of houses is the spider’s house — if they but knew. | The example of those who take protectors besides GOD is like the spider that builds for itself a house. Truly the frailest of houses is the house of the spider, if only they knew. |
| 42 | إِنَّ اللَّهَ يَعْلَمُ مَا يَدْعُونَ مِن دُونِهِ مِن شَيْءٍ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ | Inna Allāha yaʿlamu mā yadʿūna min dūnihi min shayʾ. Wa huwa al-ʿazīzu al-ḥakīm. | Surely Allah knows whatever thing they call upon besides Him. And He is the Mighty, the Wise. | Truly GOD knows whatever they invoke besides Him. And He is the Mighty, the Wise. |
| 43 | وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ | Wa tilka al-amthālu naḍribuhā li-al-nāsi wa mā yaʿqiluhā illā al-ʿālimūn. | And these parables — We set them forth for people, and none understand them save the learned. | These parables We present to humanity, yet none truly understand them except those who possess knowledge. |
| 44 | خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لِّلْمُؤْمِنِينَ | Khalaqa Allāhu al-samāwāti wa al-arḍa bi-al-ḥaqq. Inna fī dhālika la-āyatan li-al-muʾminīn. | Allah created the heavens and the earth with truth. Surely in this is a sign for the believers. | GOD created the heavens and the earth in truth. Truly in this is a sign for the believers. |
Note (vv.36–40):
These verses gather several examples of peoples and figures who rejected divine justice: Shuʿayb, the ʿĀd, the Thamūd, Qārūn, Pharaoh, and Hāmān. The common thread is not merely disbelief, but above all arrogance, corruption, and abuse of power. The Qur’an insists that GOD does not oppress humanity: rather, human beings themselves, by persisting in injustice, prepare their own spiritual and social ruin.
Note (v.41):
This is the central verse of the Surah. The house of the spider represents the fragility of false human securities: power, wealth, idolatry, pride, religious structures devoid of sincerity, or alliances built without GOD. The spider’s web appears intricate and refined, yet remains extremely fragile. In the same way, many human constructions seem outwardly solid, but collapse when spiritual truth is absent. The metaphor possesses extraordinary theological and philosophical depth, and stands among the most powerful symbols in the entire Qur’an.
Note (vv.42–43):
The Qur’an emphasizes that parables are not merely poetic images, but instruments of knowledge. Only those who sincerely seek understanding are able to grasp their deeper meaning. This principle also recalls the biblical parables and the idea that true wisdom requires humility, reflection, and openness of heart.
Note (v.44):
Creation “in truth” indicates that the universe is neither random nor meaningless. The world is presented as a continuous sign of the presence and wisdom of GOD. Nature, history, and conscience thus become places through which the human being may contemplate the Creator.
Verses 45–52
| Verse | Arabic | Transliteration | Maulana Muhammad Ali Translation | ASH Translation |
|---|---|---|---|---|
| 45 | اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ ۖ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ ۗ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ | Utlu mā ūḥiya ilayka mina al-kitābi wa aqimi al-ṣalāh. Inna al-ṣalāta tanhā ʿani al-faḥshāʾi wa al-munkar. Wa la-dhikru Allāhi akbar. Wa Allāhu yaʿlamu mā taṣnaʿūn. | Recite that which has been revealed to you of the Book and keep up prayer. Surely prayer keeps one away from indecency and evil. And certainly the remembrance of Allah is the greatest. And Allah knows what you do. | Recite what has been revealed to you of the Book and establish prayer. Truly prayer restrains from indecency and evil. And certainly the remembrance of GOD is the greatest thing. GOD knows what you do. |
| 46 | وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ ۖ وَقُولُوا آمَنَّا بِالَّذِي أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ | Wa lā tujādilū ahla al-kitābi illā bi-allatī hiya aḥsan illā alladhīna ẓalamū minhum. Wa qūlū āmannā bi-alladhī unzila ilaynā wa unzila ilaykum wa ilāhunā wa ilāhukum wāḥid wa naḥnu lahu muslimūn. | And argue not with the People of the Book except by what is best, save such of them as act unjustly, and say: We believe in that which has been revealed to us and revealed to you, and our God and your God is One, and to Him we submit. | Do not dispute with the People of the Book except in the best manner, except with those among them who commit injustice. And say: “We believe in what has been revealed to us and what has been revealed to you. Our GOD and your GOD is One, and to Him we submit.” |
| 47 | وَكَذَٰلِكَ أَنزَلْنَا إِلَيْكَ الْكِتَابَ ۚ فَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يُؤْمِنُونَ بِهِ ۖ وَمِنْ هَٰؤُلَاءِ مَن يُؤْمِنُ بِهِ ۚ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الْكَافِرُونَ | Wa kadhālika anzalnā ilayka al-kitāb. Fa-alladhīna ātaynāhumu al-kitāba yuʾminūna bih. Wa min hāʾulāʾi man yuʾminu bih. Wa mā yajḥadu bi-āyātinā illā al-kāfirūn. | And thus have We revealed the Book to you. So those to whom We gave the Book believe in it, and of these there are those who believe in it. And none deny Our messages except the disbelievers. | Thus We have sent down to you the Book. Those to whom We gave the Book believe in it, and among these are those who believe in it. None deny Our signs except the disbelievers. |
| 48 | وَمَا كُنتَ تَتْلُو مِن قَبْلِهِ مِن كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ إِذًا لَّارْتَابَ الْمُبْطِلُونَ | Wa mā kunta tatlū min qablihi min kitābin wa lā takhuṭṭuhu bi-yamīnik. Idhan la-ir'tāba al-mubṭilūn. | And you did not recite before it any book, nor did you transcribe one with your right hand, for then could those who say untrue things have doubted. | You did not recite any scripture before this, nor did you write it with your right hand. Otherwise those who follow falsehood would have doubted. |
| 49 | بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ ۚ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ | Bal huwa āyātun bayyinātun fī ṣudūri alladhīna ūtū al-ʿilm. Wa mā yajḥadu bi-āyātinā illā al-ẓālimūn. | Nay, it is clear messages in the hearts of those who are given knowledge. And none deny Our messages except the unjust. | Rather, it is composed of clear signs preserved within the hearts of those who have been given knowledge. None deny Our signs except the unjust. |
| 50 | وَقَالُوا لَوْلَا أُنزِلَ عَلَيْهِ آيَاتٌ مِّن رَّبِّهِ ۖ قُلْ إِنَّمَا الْآيَاتُ عِندَ اللَّهِ وَإِنَّمَا أَنَا نَذِيرٌ مُّبِينٌ | Wa qālū lawlā unzila ʿalayhi āyātun min rabbih. Qul innamā al-āyātu ʿinda Allāh wa innamā anā nadhīrun mubīn. | And they say: Why have not signs been sent down upon him from his Lord? Say: Signs are only with Allah, and I am only a plain warner. | And they say: “Why have signs not been sent down upon him from his LORD?” Say: “The signs belong only to GOD, and I am only a clear warner.” |
| 51 | أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ | Awa lam yakfihim annā anzalnā ʿalayka al-kitāba yutlā ʿalayhim. Inna fī dhālika la-raḥmatan wa dhikrā li-qawmin yuʾminūn. | Does it not suffice them that We have revealed to you the Book which is recited to them? Surely there is mercy in this and a reminder for a people who believe. | Is it not enough for them that We have sent down to you the Book which is recited before them? Truly in this there is mercy and a reminder for a people who believe. |
| 52 | قُلْ كَفَىٰ بِاللَّهِ بَيْنِي وَبَيْنَكُمْ شَهِيدًا ۖ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۗ وَالَّذِينَ آمَنُوا بِالْبَاطِلِ وَكَفَرُوا بِاللَّهِ أُولَٰئِكَ هُمُ الْخَاسِرُونَ | Qul kafā bi-Allāhi baynī wa baynakum shahīdā. Yaʿlamu mā fī al-samāwāti wa al-arḍ. Wa alladhīna āmanū bi-al-bāṭili wa kafarū bi-Allāhi ulāʾika humu al-khāsirūn. | Say: Allah is sufficient as a witness between me and you. He knows what is in the heavens and the earth. And those who believe in falsehood and disbelieve in Allah, these it is that are the losers. | Say: “GOD is sufficient as witness between me and you. He knows what is in the heavens and the earth.” Those who believe in falsehood and do not believe in GOD — they are the losers. |
Note (v.45):
This verse directly connects Revelation, prayer, and the moral transformation of the human being. Authentic prayer is not presented as a mere outward ritual, but as a spiritual force that distances one from injustice and corruption. The expression “the remembrance of GOD is the greatest thing” occupies a central place within Islamic spirituality and recalls the continual biblical invitation to remember the Name and presence of the Creator.
Note (v.46):
This is one of the foundational verses for interreligious dialogue in the entire Qur’an. The “People of the Book” are recognized as possessors of authentic Revelation, and discussion with them must occur “in the best manner,” meaning with respect, wisdom, and justice. The verse further affirms a central theological principle for the Abrahamic vision: “Our GOD and your GOD is One.” This statement stands among the most important points of continuity between Judaism, Christianity, and Islam.
Note (vv.47–49):
The Qur’an presents itself here not as a total rupture with previous Scriptures, but as a continuation of divine Revelation. The reference to “the hearts of those who have been given knowledge” emphasizes that true spiritual understanding depends not only upon outward scholarship, but also upon inner sincerity and the search for truth.
Note (vv.50–52):
Many demanded spectacular signs as proof of the prophetic mission. Yet the text responds that the principal sign is the Book itself: its wisdom, its moral call, and its capacity to guide the human being. Revelation is presented as mercy and living remembrance for those who believe.
Verses 53–63
| Verse | Arabic | Transliteration | Maulana Muhammad Ali Translation | ASH Translation |
|---|---|---|---|---|
| 53 | وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ ۚ وَلَوْلَا أَجَلٌ مُّسَمًّى لَّجَاءَهُمُ الْعَذَابُ ۚ وَلَيَأْتِيَنَّهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ | Wa yastaʿjilūnaka bi-al-ʿadhāb. Wa lawlā ajalun musammā la-jāʾahumu al-ʿadhāb. Wa la-yaʾtiyannahum baghtatan wa hum lā yashʿurūn. | And they ask you to hasten on the chastisement. And had not a term been appointed, the chastisement would certainly have come to them. And it will certainly come to them suddenly, while they perceive not. | They ask you to hasten the punishment. Had there not been an appointed term, the punishment would already have come upon them. Yet it shall come upon them suddenly while they do not perceive it. |
| 54 | يَسْتَعْجِلُونَكَ بِالْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ | Yastaʿjilūnaka bi-al-ʿadhāb wa inna jahannama la-muḥīṭatun bi-al-kāfirīn. | They ask you to hasten on the chastisement, and surely hell encompasses the disbelievers. | They ask you to hasten the punishment, yet truly Gehenna already surrounds the disbelievers. |
| 55 | يَوْمَ يَغْشَاهُمُ الْعَذَابُ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِمْ وَيَقُولُ ذُوقُوا مَا كُنتُمْ تَعْمَلُونَ | Yawma yaghshāhumu al-ʿadhābu min fawqihim wa min taḥti arjulihim wa yaqūlu dhūqū mā kuntum taʿmalūn. | On the day when the chastisement will cover them from above them and from beneath their feet, and He will say: Taste what you did. | On the Day when the punishment shall envelop them from above and beneath their feet, it shall be said: “Taste what you used to do.” |
| 56 | يَا عِبَادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ | Yā ʿibādiya alladhīna āmanū inna arḍī wāsiʿatun fa-iyyāya faʿbudūn. | O My servants who believe, surely My earth is vast, so serve Me alone. | O My servants who believe, truly My earth is vast, therefore worship only Me. |
| 57 | كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۖ ثُمَّ إِلَيْنَا تُرْجَعُونَ | Kullu nafsin dhāʾiqatu al-mawt. Thumma ilaynā turjaʿūn. | Every soul must taste of death. Then to Us you will be returned. | Every soul shall taste death. Then unto Us you shall be returned. |
| 58 | وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُبَوِّئَنَّهُم مِّنَ الْجَنَّةِ غُرَفًا تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ نِعْمَ أَجْرُ الْعَامِلِينَ | Wa alladhīna āmanū wa ʿamilū al-ṣāliḥāti la-nubawwiʾannahum mina al-jannati ghurafan tajrī min taḥtihā al-anhāru khālidīna fīhā. Niʿma ajru al-ʿāmilīn. | And those who believe and do good, We shall certainly give them an abode in the Garden with lofty buildings beneath which rivers flow, abiding therein. Excellent is the reward of the workers. | Those who believe and perform righteous deeds — We shall certainly make them dwell in elevated chambers of the Garden beneath which rivers flow, abiding therein eternally. Excellent is the reward of those who do good. |
| 59 | الَّذِينَ صَبَرُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ | Alladhīna ṣabarū wa ʿalā rabbihim yatawakkalūn. | Who are patient and on their Lord they rely. | Those who persevere and place their trust in their LORD. |
| 60 | وَكَأَيِّن مِّن دَابَّةٍ لَّا تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ | Wa kaʾayyin min dābbatin lā taḥmilu rizqahā Allāhu yarzuquhā wa iyyākum. Wa huwa al-samīʿu al-ʿalīm. | And how many an animal there is that carries not its sustenance! Allah sustains it and yourselves. And He is the Hearing, the Knowing. | How many creatures are there that do not store their own sustenance! GOD provides for them and for you. He is the All-Hearing, the All-Knowing. |
| 61 | وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَيَقُولُنَّ اللَّهُ ۖ فَأَنَّىٰ يُؤْفَكُونَ | Wa laʾin saʾaltahum man khalaqa al-samāwāti wa al-arḍa wa sakhkhara al-shamsa wa al-qamara la-yaqūlunna Allāh. Fa-annā yuʾfakūn. | And if you ask them who created the heavens and the earth and made the sun and the moon subservient, they would say: Allah. Whence are they then turned away? | If you ask them who created the heavens and the earth and subjected the sun and the moon, they will certainly say: “GOD.” How then can they turn away from the truth? |
| 62 | اللَّهُ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ | Allāhu yabsuṭu al-rizqa li-man yashāʾu min ʿibādihi wa yaqdiru lah. Inna Allāha bi-kulli shayʾin ʿalīm. | Allah enlarges the provision for whom He pleases of His servants and straitens it for him. Surely Allah is Knower of all things. | GOD enlarges provision for whom He wills among His servants and restricts it for others. Truly GOD knows all things. |
| 63 | وَلَئِن سَأَلْتَهُم مَّن نَّزَّلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ مِن بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّهُ ۚ قُلِ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُونَ | Wa laʾin saʾaltahum man nazzala mina al-samāʾi māʾan fa-aḥyā bihi al-arḍa min baʿdi mawtihā la-yaqūlunna Allāh. Quli al-ḥamdu li-Allāh. Bal aktharuhum lā yaʿqilūn. | And if you ask them who sends down water from the clouds, then gives life with it to the earth after its death, they would say: Allah. Say: Praise be to Allah! Nay, most of them understand not. | If you ask them who sends down water from the sky and revives the earth after its death, they will certainly say: “GOD.” Say: “Praise belongs to GOD.” Yet most of them do not understand. |
Note (vv.56–57):
These verses contain a strong spiritual call addressed to believers who are persecuted or oppressed. “My earth is vast” has traditionally been interpreted also as an invitation toward spiritual and physical migration when faith is suffocated by injustice. The reminder of death further emphasizes the fragility of earthly existence and the final return unto GOD.
Note (vv.58–60):
The text unites faith, righteous deeds, perseverance, and trust in the Creator. Sustenance is not presented merely as the result of human effort, but as a gift coming from GOD. The verse concerning creatures that do not store their nourishment recalls the biblical spirituality of trust in divine Providence and invites humanity not to live dominated by material anxiety.
Note (vv.61–63):
These verses show how many people intellectually recognize GOD as Creator, yet spiritually distance themselves from His guidance. The Qur’an insists that divine signs are continuously present within nature: the sun, the moon, the rain, and the revival of the earth become symbols of the wisdom and mercy of the Creator.
Verses 64–69
| Verse | Arabic | Transliteration | Maulana Muhammad Ali Translation | ASH Translation |
|---|---|---|---|---|
| 64 | وَمَا هَٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ لَوْ كَانُوا يَعْلَمُونَ | Wa mā hādhihi al-ḥayātu al-dunyā illā lahwun wa laʿib. Wa inna al-dāra al-ākhirata lahiya al-ḥayawān. Law kānū yaʿlamūn. | And this world’s life is naught but a play and an idle sport. And surely the home of the Hereafter is the real life, did they but know. | This worldly life is nothing but distraction and play. Truly the Final Abode is the real Life, if only they knew. |
| 65 | فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ | Fa-idhā rakibū fī al-fulki daʿawū Allāha mukhliṣīna lahu al-dīn. Fa-lammā najjāhum ilā al-barri idhā hum yushrikūn. | So when they ride in ships, they call upon Allah, being sincerely obedient to Him, but when He brings them safe to land, lo! they associate others with Him. | When they board a ship, they call upon GOD with sincere devotion toward Him. But when He saves them and brings them safely to land, behold, they return to associating others with Him. |
| 66 | لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ وَلِيَتَمَتَّعُوا ۖ فَسَوْفَ يَعْلَمُونَ | Li-yakfurū bimā ātaynāhum wa li-yatamattaʿū. Fa-sawfa yaʿlamūn. | So that they deny what We have given them, and that they may enjoy themselves. But they will soon know. | Thus they deny what We granted them and abandon themselves to pleasures. But soon they shall know. |
| 67 | أَوَلَمْ يَرَوْا أَنَّا جَعَلْنَا حَرَمًا آمِنًا وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ ۚ أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ اللَّهِ يَكْفُرُونَ | Awa lam yaraw annā jaʿalnā ḥaraman āminan wa yutakhaṭṭafu al-nāsu min ḥawlihim. Afa-bi-al-bāṭili yuʾminūna wa bi-niʿmati Allāhi yakfurūn. | See they not that We have made a sacred territory secure, while people are carried off by force from around them? Will they then believe in falsehood and deny Allah’s favour? | Do they not see that We made this Sanctuary a place of safety while people around them are seized violently? Will they then believe in falsehood and deny the favor of GOD? |
| 68 | وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِالْحَقِّ لَمَّا جَاءَهُ ۚ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِّلْكَافِرِينَ | Wa man aẓlamu mimmani iftarā ʿalā Allāhi kadhiban aw kadhdhaba bi-al-ḥaqqi lammā jāʾah. Alaysa fī jahannama mathwan li-al-kāfirīn. | And who is more unjust than he who forges a lie against Allah or rejects the Truth when it comes to him? Is there not in hell an abode for the disbelievers? | Who is more unjust than one who invents lies against GOD or denies the Truth when it comes to him? Is there not within Gehenna a dwelling for the disbelievers? |
| 69 | وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ | Wa alladhīna jāhadū fīnā la-nahdiyannahum subulanā. Wa inna Allāha la-maʿa al-muḥsinīn. | And those who strive hard for Us, We shall certainly guide them in Our ways. And Allah is surely with the doers of good. | Those who strive for Us, We shall certainly guide them in Our paths. Truly GOD is with those who do good. |
Note (v.64):
The Qur’an does not deny the value of earthly life, but warns against considering it the ultimate purpose of existence. “Distraction and play” indicate the fragility and temporariness of material things when separated from the spiritual dimension. The “real Life” is instead identified with eternal nearness to GOD.
Note (vv.65–66):
These verses describe a universal spiritual dynamic: in moments of danger the human being naturally turns sincerely toward the Creator, while in times of safety he often forgets his dependence upon Him. The text does not merely criticize ancient idolatry, but reflects upon the fragility of human faith and the inconsistency of the human heart.
Note (v.67):
The reference to the secure Sanctuary recalls the theme of divine protection and the sacredness of places dedicated to worship. Security is presented as a gift from GOD, not merely as a human achievement. This verse also possesses a strong social dimension: peace and security are signs of divine mercy and a collective responsibility of humanity.
Note (vv.68–69):
The Surah concludes by contrasting falsehood with the sincere search for Truth. The final verse is among the deepest in the entire Qur’an: the “striving” (“jahada”) is presented not merely as outward conflict, but above all as spiritual, moral, and inner effort toward GOD. Divine guidance is promised to those who sincerely persevere in goodness. This principle runs throughout Abrahamic spirituality: the path toward the Creator requires commitment, purification, and perseverance.
Note (vv.17–18):
These verses resume the fundamental Abrahamic theme of the struggle against idolatry. The Qur’an does not limit the concept of “idol” to a mere physical statue, but includes everything that replaces GOD within the human heart: power, wealth, ego, tribalism, or religious constructions emptied of spirit. The reference to sustenance (“rizq”) is central: true provision comes only from GOD. Verse 18 also establishes a universal prophetic continuity: every prophet was rejected by part of his people, and the mission of the Messenger remains only to convey the message clearly, not to compel belief.
Note (vv.19–20):
These verses invite humanity to observe creation as a sign of divine power. There is almost an invitation to contemplate nature, history, and even human inquiry itself. The command “Travel through the earth” suggests a spirit of study and reflection that runs throughout the Abrahamic traditions. Resurrection is presented as the natural continuation of the first creation: the One who originated life can certainly renew it.
Note (vv.21–22):
Divine mercy always precedes judgment, yet the text also reminds humanity of responsibility. No creature can escape the order of GOD or find ultimate protection apart from Him. This theme frequently returns in the Torah, the Psalms, the Gospels, and the Qur’an: the human being becomes fragile when separated from the Creator, but regains strength upon returning to Him.