{ "number": 26, "slug": "shuara", "name": "Ash-Shu’ara", "arabicName": "الشعراء", "meaning": "The Poets", "period": "Makkan (some closing verses disputed)", "juz": 19, "tagline": "A repeated call to listen, act justly, and let words become deeds", "overview": "Ash-Shu'ara consoles the Prophet amid rejection and follows seven messengers confronting oppression, inherited worship, class prejudice, tyranny, violated trust, threatened expulsion, and dishonest trade. Its recurring refrain joins divine might with mercy. 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"https://corpus.quran.com/wordbyword.jsp?chapter=26&verse=179" }, { "title": "Surah introduction and classification · Quran.com", "url": "https://quran.com/26/info" }, { "title": "Moses and the Egyptian setting · Ibn Kathir", "url": "https://quran.com/26:10/tafsirs/en-tafisr-ibn-kathir" }, { "title": "Shuayb and al-Aykah · Ibn Kathir", "url": "https://quran.com/26:176/tafsirs/en-tafisr-ibn-kathir" }, { "title": "Poets and the closing exception · Ibn Kathir", "url": "https://quran.com/26:227/tafsirs/en-tafisr-ibn-kathir" }, { "title": "The warning at Safa · Sahih al-Bukhari 4770", "url": "https://sunnah.com/bukhari:4770" }, { "title": "Hegra's archaeological dating · UNESCO", "url": "https://whc.unesco.org/en/list/1293/" }, { "title": "Abraham's prayer in its wider Quranic context · 9:114", "url": "https://quran.com/9/114" }, { "title": "Sahih International · English translation (AlQuran Cloud)", "url": "https://alquran.cloud/quran/en.sahih" }, { "title": "Hijrah year · Britannica 1911", "url": "https://en.wikisource.org/wiki/1911_Encyclop%C3%A6dia_Britannica/Hejira" }, { "title": "Sahih International · English translation (AlQuran Cloud)", "url": "https://alquran.cloud/quran/en.sahih" } ], "sections": [ { "start": 1, "end": 9, "title": "A reminder amid grief and refusal", "summary": "The clear scripture addresses the Prophet's sorrow. Signs in the living earth introduce the chapter's recurring pattern of evidence, resistance, might, and mercy.", "reflection": "What keeps a familiar reminder from becoming something you simply stop hearing?" }, { "start": 10, "end": 33, "title": "Moses and Aaron before the court", "summary": "Two messengers call Pharaoh to release the Children of Israel. Questions about the Lord of the worlds meet ridicule, threats, and the presentation of signs.", "reflection": "When someone raises a hard truth, do you answer its substance or change the subject?" }, { "start": 34, "end": 68, "title": "The contest, the pursuit, and the parted sea", "summary": "The court's public contest becomes a turning point for its own magicians. Moses later leads the people away, and deliverance overturns the pursuing force's confidence.", "reflection": "What could make you revise a loyalty even when doing so costs you status or security?" }, { "start": 69, "end": 104, "title": "Abraham's questions and the sound heart", "summary": "Inherited idol worship is questioned through hearing, help, and dependence. Abraham's confession and prayer lead into a final scene where wealth and social connections cannot provide refuge.", "reflection": "Which commitment in your life has been examined, and which has simply been inherited?" }, { "start": 105, "end": 122, "title": "Noah refuses to turn believers away", "summary": "Opponents reject Noah because of the status of his followers. He refuses their class prejudice, faces threats, and asks for deliverance for the believers with him.", "reflection": "Whose voice or sincerity are you tempted to judge by social position?" }, { "start": 123, "end": 140, "title": "Hud challenges the illusion of permanence", "summary": "Ad's monuments, strongholds, harsh power, and abundant resources are placed under moral scrutiny. Hud calls his people to gratitude and restraint.", "reflection": "Does what you build serve people, or mainly reassure you about your own importance?" }, { "start": 141, "end": 159, "title": "Salih, carved dwellings, and shared water", "summary": "Thamud's fertile land and mountain homes cannot make its security permanent. The she camel's drinking turn becomes a concrete test of respecting the sign and its limits.", "reflection": "How do you honor a shared resource when your own convenience points another way?" }, { "start": 160, "end": 191, "title": "Lot and Shuayb confront communal wrongdoing", "summary": "Lot faces threatened expulsion, while Shuayb calls for honest measures and fair treatment of people's goods. Both accounts place practical conduct within the response to revelation.", "reflection": "What accepted practice around you deserves a more honest moral examination?" }, { "start": 192, "end": 227, "title": "Revelation, gentle care, and responsible speech", "summary": "The closing passage affirms trustworthy revelation, commands warning and kindness, and calls for trust. Its criticism of poets ends with an explicit exception for faith joined to good works.", "reflection": "How closely do your most convincing words match the way you actually live?" } ], "timeline": [ { "title": "Earlier communities · dates not given", "year": null, "body": "The chapter moves through Moses, Abraham, Noah, Hud, Salih, Lot, and Shuayb. This literary sequence is not a dated chronology: Moses appears before much earlier figures, and no exact ancient years are assigned here.", "source": "https://sacred-texts.com/isl/pick/026.htm" }, { "title": "Before 622 CE · majority Makkan classification", "year": 622, "body": "The majority classification places the chapter in the Makkan period. The displayed year marks the Hijrah boundary, not the revelation year. Reports differ about the closing verses, so the entire chapter is not assigned a single dated occasion.", "source": "https://en.wikisource.org/wiki/1911_Encyclop%C3%A6dia_Britannica/Hejira" }, { "title": "The call at Safa · undated in the cited report", "year": null, "body": "Sahih al-Bukhari connects 26:214 with Muhammad summoning his near community at Safa. The report gives a setting for this instruction, not an exact calendar year or proof that all 227 verses were delivered together.", "source": "https://sunnah.com/bukhari:4770" }, { "title": "The account beyond present life", "year": null, "body": "Abraham's prayer leads into a scene of resurrection, recognition, and regret. The chapter gives no date for that final gathering. Its purpose is present responsibility rather than calculation of an unseen timetable.", "source": "https://sacred-texts.com/isl/pick/026.htm" } ], "places": [ { "id": "safa", "name": "Makkah and Safa · a reported public warning", "lat": 21.4225, "lon": 39.8262, "image": 8, "body": "The cited hadith places the call associated with 26:214 at Safa, addressing Quraysh. The map marks Makkah broadly; it does not identify the exact standing point or establish a year for the event.", "source": "https://sunnah.com/bukhari:4770" }, { "id": "egypt", "name": "Egypt · the setting of Pharaoh's court", "image": 1, "body": "Ibn Kathir's commentary locates Moses' earlier flight and return within Egypt. The chapter leaves Pharaoh unnamed by dynasty and gives no verifiable palace plan. Court imagery supplies setting without claiming a particular ruler's portrait or tomb.", "source": "https://quran.com/26:10/tafsirs/en-tafisr-ibn-kathir" }, { "id": "sea", "name": "The sea crossing · location not established here", "image": 2, "body": "Verses 60–66 describe pursuit, the divided sea, and rescue. They do not name a modern crossing site. This scene remains on the narrative journey without assigning a disputed coordinate or claiming that a pictured shoreline is the actual place.", "source": "https://sacred-texts.com/isl/pick/026.htm" }, { "id": "hegra", "name": "Hegra · archaeological comparison, not a proven story location", "image": 6, "body": "UNESCO dates Hegra's famous decorated tombs to the Nabataean period, principally the first century BCE and first century CE. Those facades should not be labeled as the very houses mentioned in Salih's story; they offer a distinct archaeological comparison.", "source": "https://whc.unesco.org/en/list/1293/" }, { "id": "aykah", "name": "Al-Aykah · the wooded place", "image": 7, "body": "The Arabic names the people of al-Aykah. Ibn Kathir identifies them with Madyan as an interpretive conclusion, and Pickthall adds Midian in parentheses. No exact marketplace, tree, or modern archaeological coordinate is established by these verses.", "source": "https://quran.com/26:176/tafsirs/en-tafisr-ibn-kathir" } ], "people": [ { "id": "musa-harun", "title": "Moses and Aaron · a shared commission", "verse": 10, "label": "Messengers", "url": "https://sacred-texts.com/isl/pick/026.htm", "body": "Moses names his fears and asks for Aaron's help. Together they carry the call to Pharaoh, while the account later follows Moses through contest and deliverance. Their mission joins worship of the Lord of all with release of an oppressed people." }, { "id": "magicians", "title": "The magicians · from promised reward to costly belief", "verse": 41, "label": "Unnamed witnesses", "url": "https://sacred-texts.com/isl/pick/026.htm", "body": "The performers first seek Pharaoh's payment and favor. After witnessing the sign, they declare belief despite violent threats. The chapter supplies no personal names or graves, emphasizing instead their changed allegiance and hope for forgiveness." }, { "id": "ibrahim", "title": "Abraham · questions, dependence, and prayer", "verse": 69, "label": "Messenger", "url": "https://sacred-texts.com/isl/pick/026.htm", "body": "Abraham questions inherited worship and describes his dependence on the Creator for guidance, sustenance, healing, and renewed life. His prayer turns the chapter toward the sound heart that matters when wealth and family cannot provide security." }, { "id": "nuh", "title": "Noah · refusing class exclusion", "verse": 105, "label": "Messenger", "url": "https://sacred-texts.com/isl/pick/026.htm", "body": "Noah refuses to drive believers away because opponents despise their standing. Their account belongs to God. The story makes social prejudice a central obstacle to hearing the warning and includes the disparaged followers within the eventual rescue." }, { "id": "hud-salih", "title": "Hud and Salih · prosperity under moral scrutiny", "verse": 123, "label": "Messengers", "url": "https://sacred-texts.com/isl/pick/026.htm", "body": "Hud challenges Ad's vain building and tyranny; Salih warns Thamud against assumed security and corrupt leadership. Their accounts place gardens, water, monuments, and skilled construction beside the duty to respect limits. Neither story receives an invented ancient calendar date here." }, { "id": "lut-shuayb", "title": "Lot and Shuayb · conduct within the community", "verse": 160, "label": "Messengers", "url": "https://sacred-texts.com/isl/pick/026.htm", "body": "Lot faces threatened expulsion for opposing his people's conduct. Shuayb challenges dishonest measures, weights, and treatment of others' goods. The different accounts share a concern with whether a community can accept moral limits on what it has normalized." }, { "id": "poets", "title": "Poets · the explicit exception matters", "verse": 227, "label": "Speech and responsibility", "url": "https://sacred-texts.com/isl/pick/026.htm", "body": "The closing criticism concerns errant speech and words disconnected from deeds. It expressly excepts believers who act well, remember God, and respond after being wronged. The chapter therefore distinguishes kinds of poetic conduct rather than condemning every poet." } ], "history": [ { "title": "Classification without false precision", "body": "The majority classification is Makkan, while some scholars place portions of the ending in Madinah. This reader records the difference without assigning an exact revelation year or claiming a single occasion for all the chapter's verses.", "source": "https://quran.com/26/info" }, { "title": "A primary report about verse 214", "body": "Sahih al-Bukhari narrates a call at Safa after the instruction to warn near relatives. This supplies a reported setting for that verse. The report is not used to date every surrounding verse or reconstruct a complete day by day revelation chronology.", "source": "https://sunnah.com/bukhari:4770" }, { "title": "Why the recurring wording matters", "body": "The messenger accounts repeatedly state trustworthiness, refusal of payment, and a call to reverence. The refrain of divine might and mercy returns after each major account. This repeated structure invites comparison across different kinds of social and moral resistance.", "source": "https://sacred-texts.com/isl/pick/026.htm" }, { "title": "Rock cut homes and later monuments", "body": "UNESCO's dating identifies the celebrated Hegra facades as Nabataean tombs. Their survival does not independently date Salih or prove that these are Thamud's dwellings in verse 149. Images of carved rock should make that distinction clear.", "source": "https://whc.unesco.org/en/list/1293/" }, { "title": "Reports about the poets require care", "body": "Ibn Kathir discusses reports linking the final exception to particular poets, but questions those accounts' transmission and chronological fit. The explicit exception in verse 227 is secure within the text; a detailed story about its occasion is not treated as certain here.", "source": "https://quran.com/26:227/tafsirs/en-tafisr-ibn-kathir" }, { "title": "Al-Aykah and the interpretive map", "body": "The chapter names a wooded place and its people. Ibn Kathir argues for identification with Madyan; Pickthall signals the association in a parenthesis. The reader preserves that attribution without turning it into a precisely located archaeological claim.", "source": "https://quran.com/26:176/tafsirs/en-tafisr-ibn-kathir" } ], "revelationNote": "Ash-Shu'ara is generally classified as Makkan, with reported differences about some closing verses. The 622 CE marker is the Hijrah period boundary, not an exact revelation date. The entire chapter is in Juz 19. Its sequence of prophetic accounts is literary rather than a calendar of ancient events; uncertain sites, rulers, and dates are left qualified.", "titles": [ "Letters at the threshold", "A scripture that makes clear", "Grief at their refusal", "A sign that would compel", "Turning from a fresh reminder", "Mockery will meet its answer", "Growth across the earth", "A sign and a resistant audience", "Might together with mercy", "A commission to Moses", "The people of Pharaoh", "Fear of being denied", "Asking for Aaron's help", "A remembered charge", "Two messengers under divine hearing", "A message larger than the court", "Release the Children of Israel", "Pharaoh invokes the past", "An accusation of ingratitude", "Acknowledging the earlier deed", "Flight and a later calling", "A favour measured against enslavement", "A challenge about the Lord", "Heaven, earth, and everything between", "An appeal to the audience", "Your Lord and your ancestors' Lord", "Ridicule instead of an answer", "The horizons beyond royal control", "The threat of imprisonment", "An offer of a clear sign", "The challenge is accepted", "The staff becomes a serpent", "A hand made radiant", "The court's preferred explanation", "Fear of losing the land", "A plan to delay the encounter", "Gather the skilled performers", "An appointed public occasion", "Calling the crowd together", "Loyalty attached to winning", "The question of reward", "A promise of proximity", "Let the contest begin", "Confidence in Pharaoh's might", "The false display is swallowed", "The experts fall in prostration", "A new declaration of belief", "The Lord of Moses and Aaron", "Belief without the ruler's permission", "Beyond Pharaoh's final threat", "Hope for forgiveness", "Departure under cover of night", "The pursuit is organized", "Diminishing those who have left", "A grievance used to mobilize", "Confidence in readiness", "Leaving gardens and springs", "Treasure and a distinguished place", "An inheritance after oppression", "Pursuit at sunrise", "The fear of being overtaken", "Confidence in coming guidance", "A way through the sea", "The pursuers draw near", "The company delivered", "The pursuit reaches its end", "A sign within the rescue", "Mercy alongside the exercise of might", "The account of Abraham begins", "A question for family and people", "Devotion to the idols", "Can they hear the caller?", "Can they benefit or harm?", "The appeal to ancestral practice", "Look again at the objects", "Across the generations", "Allegiance to the Lord of all", "Created and guided", "Food and water received", "Healing in vulnerability", "Death and renewed life", "Hope on the day of judgment", "Wisdom and righteous company", "A truthful remembrance", "An inheritance of delight", "A prayer for his father", "A plea against disgrace", "When wealth and children cannot suffice", "A heart made sound", "The Garden brought near", "The fire made visible", "Where are the supposed protectors?", "Unable to help even themselves", "A shared fall", "The company of deception", "An argument within the consequence", "Error finally acknowledged", "An equality that was never real", "Blaming those who misled them", "No intercessor to call upon", "No intimate friend", "The wish to begin again", "The account becomes a sign", "The same Lord of might and mercy", "Noah's people reject the message", "A warning from within the community", "A trustworthy messenger", "Duty and response", "No payment demanded", "The invitation is repeated", "Class prejudice as an objection", "Refusing an invented tribunal", "Their reckoning belongs to God", "Believers will not be driven away", "The task of a clear warner", "A threat to silence him", "Bringing rejection into prayer", "A plea for judgment and rescue", "Safety in the laden ship", "The remaining people are drowned", "A sign in the reversal", "Mercy beyond human rank", "Ad enters the sequence", "Hud calls his own people", "The claim of trustworthiness", "Respond with reverence", "Reward beyond the audience", "Monuments without a worthy purpose", "Structures cannot secure immortality", "Power used as tyranny", "Return to the central duty", "Remember the gifts you know", "Livestock and children", "Gardens and springs", "Concern about an awful day", "A refusal to be affected", "Dismissing the warning as old", "Certainty without accountability", "Denial and its consequence", "The refrain after Ad", "Thamud's account begins", "Salih addresses his people", "A faithful messenger to Thamud", "Reverence expressed in response", "No fee for the warning", "Will security last indefinitely?", "Watered abundance", "Fields and laden palms", "Dwellings carved with skill", "Skill joined to responsibility", "Do not follow the excessive", "Corruption without repair", "Dismissing the messenger as bewitched", "A demand for a sign", "Water shared by appointed turns", "Do not harm the she camel", "Violation followed by regret", "The threatened consequence arrives", "Might and mercy after Thamud", "The people of Lot", "A call from their brother", "Trustworthiness in a difficult message", "The response sought", "No personal payment", "The conduct named", "A rebuke of transgression", "The threatened expulsion", "Rejecting the conduct", "A prayer for his household", "The household delivered", "The one who remained", "The community's end", "A dreadful rain", "A sign after the warning", "The refrain gathers the account", "The people of the wooded place", "Shuayb begins his warning", "A faithful messenger in the marketplace", "Duty before the detailed demands", "No fee for the appeal", "Give the full measure", "A balance that tells the truth", "Do not diminish people's goods", "Remember the Creator of generations", "An accusation instead of reform", "Humanity used to discredit him", "A destructive sign demanded", "Knowledge of their actions", "The day of overshadowing gloom", "A sign in the call to fairness", "Mercy and might after Shuayb", "The source of the revelation", "The trustworthy bearer", "Received in the heart", "Speech the audience can understand", "A connection with earlier scriptures", "Recognition among learned people", "An imagined different recipient", "The same refusal under another condition", "A message encountered but resisted", "Recognition delayed until punishment", "An arrival they do not expect", "Asking for more time", "The challenge turned back", "Years of comfortable enjoyment", "The promise finally encountered", "Enjoyment that cannot avert the account", "Warnings before a town's destruction", "A reminder without injustice", "The revelation is not demonic", "Beyond their fitness and power", "Kept from that hearing", "Worship without a rival", "Begin with those nearest", "Lower the wing in kindness", "Disowning the wrongdoing", "Trust in the Mighty, the Merciful", "Seen when standing in prayer", "Seen among those who prostrate", "Hearing and knowledge", "A question about deceptive influence", "Falsehood and wrongdoing together", "Listening without reliable truth", "The poets under criticism", "Wandering through every valley", "Words without matching deeds", "The exception that completes the argument" ], "notes": [ "The separate letters Ta, Sin, and Mim open the chapter before its description of revelation. Their definitive meaning is not explained here. They invite attentive listening at the threshold of a long sequence of prophetic accounts and recurring warnings.", "The Quran is introduced as a scripture that makes its message plain. The accounts that follow repeatedly distinguish the duty to communicate from the audience's willingness to respond. Clarity does not mean that every hearer will welcome what is said.", "The Prophet's distress over unbelief is acknowledged at the beginning. His concern for listeners is real, but their response must not consume him. The chapter's repeated stories will place this painful experience within the wider history of prophetic communication.", "The verse affirms that God could send a sign before which people would bow. Their present resistance therefore does not indicate a lack of divine power. The passage distinguishes overwhelming compulsion from the moral response sought through a reminder.", "Newly received reminders are met with the same turning away. The description concerns a repeated response, not a shortage of opportunities to hear. Readers are invited to examine whether familiarity with religious language has made them less willing to attend.", "The opponents' ridicule does not end the matter they ridicule. The verse looks toward consequences that will disclose the seriousness of their denial. Its warning prepares the historical accounts without requiring the reader to supply a precise date for fulfillment.", "Attention turns from argument to the fruitful earth. Its many kinds of growth provide a sign available to ordinary observation. The chapter begins its reasoning with received life, before narrating communities that reject the messengers who call them to recognize it.", "The living earth offers a sign, yet recognition is not automatic. This contrast introduces a refrain that will recur after the prophetic accounts. Seeing something remarkable and receiving its moral significance remain different movements of human attention within the chapter.", "The refrain names God through power and mercy. It prevents the coming stories of judgment from being read through force alone. The repeated wording gives the chapter a steady rhythm, holding warning, rescue, and the invitation to respond within one account.", "Moses is called to go to a people characterized by wrongdoing. The mission begins with a moral description rather than a catalogue of royal achievements. What matters in the coming confrontation is the conduct that power has enabled and defended.", "The people are identified through Pharaoh, and the call challenges their lack of reverent restraint. A ruler's authority does not release his society from responsibility. The verse supplies no personal name or dynasty through which this Pharaoh can be securely identified.", "Moses speaks openly about his fear that the audience will reject him. The account allows a messenger's concern to be heard before showing his courage. The calling does not begin with a claim that difficult communication is emotionally effortless.", "Moses anticipates distress and difficulty speaking, and asks that Aaron share the mission. Seeking support is part of his response to responsibility. The verse presents cooperation as compatible with a prophetic calling, rather than treating assistance as a failure of trust.", "Moses also fears that an earlier act held against him will lead to his death. The story does not erase the danger attached to his return. His concerns include both the difficulty of speaking and the consequences of facing this court.", "The answer reassures Moses and sends both brothers with signs. Divine hearing accompanies their mission, including the threatening encounter ahead. The emphasis is not that opposition disappears, but that the messengers do not undertake their task beyond God's awareness.", "Moses and Aaron are to identify themselves as messengers of the Lord of the worlds. This title immediately places Pharaoh's authority within a larger reality. Their standing comes from the message they bear, rather than permission granted by the court.", "The message includes a concrete demand for the release of the Children of Israel. Theological argument is joined to freedom from oppression. The narrative therefore does not present worship as detached from the treatment of people under political power.", "Pharaoh responds by recalling Moses' childhood and years within his household. The answer shifts attention from the demand for release to a claim of personal obligation. The reader is invited to notice how remembered generosity can be used to deflect present accountability.", "Pharaoh adds the earlier deed to his accusation and describes Moses as ungrateful. The rhetorical pressure joins a real past act with a demand for allegiance. The exchange tests whether personal history can be used to silence criticism of public wrongdoing.", "Moses acknowledges the deed instead of denying his past. His answer distinguishes that earlier condition from the calling he now bears. The passage allows responsibility for a previous act and a changed direction of life to stand together.", "Moses recalls fleeing in fear, then receiving wisdom and appointment as a messenger. His present mission is not simply an extension of palace upbringing. The sequence emphasizes transformation through divine commission without providing a complete calendar of the intervening years.", "Moses challenges the account of favour by naming the enslavement of his people. Personal benefit cannot make wider oppression disappear. The verse brings the conversation back from Pharaoh's chosen memory to the condition of the Children of Israel.", "Pharaoh asks what the Lord of the worlds is. The question introduces a sequence of answers that expand beyond the boundaries of his court. The narrative moves from competing claims of authority to the created world that neither ruler nor audience controls.", "Moses identifies the Lord through the heavens, earth, and all between them. The answer asks the audience to consider a scale beyond royal possession. Belief is connected with recognizing the source of the world in which every court stands.", "Pharaoh turns to those around him and asks whether they hear the answer. Rather than engage its content directly, he recruits the court's reaction. The brief gesture shows how public authority can seek support through social pressure and shared ridicule.", "Moses includes the present audience and its forebears within the same divine lordship. Ancestral prestige cannot place a family outside this relation. The answer makes his argument personal while refusing to confine it to one people or one generation.", "Pharaoh calls the messenger mad in front of the court. The insult addresses the speaker's credibility without resolving the argument about creation. The narrative distinguishes an opponent's accusation from a description readers should accept as the truth about Moses.", "Moses names the Lord of east, west, and everything between them. The horizons make Pharaoh's claim look narrow beside the world itself. The appeal to understanding continues even after insult, keeping the exchange focused on the substance of the message.", "Pharaoh replaces argument with a threat of prison if Moses acknowledges another god. Political control is used to enforce a religious claim. The scene exposes the coercive demand of this ruler; it does not present that demand as a model for belief.", "Moses asks whether the threat will stand even if he produces something clear. The question reopens the possibility of examining evidence. It interrupts the movement toward punishment and prepares the visible signs that will become the court's next point of dispute.", "Pharaoh demands that Moses produce the sign if he is truthful. The account gives the challenge a direct answer in the following verses. His willingness to see a sign, however, will not prove the same as willingness to accept its meaning.", "Moses throws down his staff, and it becomes a manifest serpent. The event is presented as a sign within the prophetic account. Its significance lies in the challenge to Pharaoh's dismissal, rather than a method human performers could independently reproduce.", "The second visible sign is Moses' hand, appearing white to the onlookers. The account pairs it with the staff before returning to the court's reaction. Spectacular evidence still leaves the audience with the responsibility of deciding how to respond.", "Pharaoh labels Moses an accomplished magician before his chiefs. The explanation protects his authority by placing the sign in a familiar category. Readers can watch how the same event becomes either a reason for reflection or material for a defensive narrative.", "Pharaoh describes Moses as seeking to drive the rulers from their land and asks for counsel. The demand to release an oppressed people is recast as a threat to national security. The shift mobilizes fear around the court's existing position.", "The advisers recommend postponing action against the brothers while summoning people from the cities. Their plan turns the confrontation into an organized contest. The narrative shows the machinery of a kingdom gathering resources to answer a message it has already labeled magic.", "The requested participants are those regarded as expert magicians. The court expects the contest to confirm its explanation of Moses' signs. Their skill will also matter to the story's reversal, because the people recruited to defeat him become crucial witnesses.", "The magicians assemble at a specified time for the contest. The verse provides a scheduled occasion within the story, not a modern calendar date. The public setting prepares a reversal that many spectators, rather than only the royal household, will witness.", "The people are invited to gather, widening the contest beyond the court. Public attendance becomes part of the event's force. The scene asks readers to notice how a dispute over truth can also be staged as a spectacle of political confidence.", "The spectators anticipate following the magicians if they prevail. Their statement makes the outcome of a contest the basis of allegiance. The coming reversal will test that expectation, especially when the appointed experts themselves recognize a meaning the court refuses.", "Before competing, the magicians ask Pharaoh about payment if they win. Their initial concern is an expected reward within the royal system. This makes the later change in their allegiance more striking, because it abandons the security they first sought.", "Pharaoh offers both reward and a place among those close to him. Access to power becomes part of the prize. The account establishes what the magicians stand to gain before showing why their response ultimately moves beyond that calculation.", "Moses tells the magicians to cast what they intend to cast. The brief instruction gives them the first visible action in the contest. The narrative does not describe him learning their techniques; it prepares the distinction between their performance and the sign.", "The performers cast their ropes and staffs while invoking Pharaoh's power and claiming victory. Their words join technical display with political allegiance. The scene gathers the confidence of the court into a single moment immediately before that confidence is overturned.", "Moses casts his staff, and it consumes what the magicians have presented deceptively. The account marks a decisive difference between the sign and their display. The next response comes from the experts themselves, making their recognition central to the narrative.", "The magicians fall prostrate when they witness the reversal. Their bodily response is immediate and precedes their spoken declaration. The people summoned to defend Pharaoh's explanation now enact its collapse, showing that expertise can lead to changed conviction rather than stubborn loyalty.", "The magicians declare belief in the Lord of the worlds. Their words repeat the title Moses brought into the court, transferring allegiance beyond Pharaoh. The declaration follows what they have witnessed and begins their separation from the reward they were promised.", "They clarify their belief by naming the Lord of Moses and Aaron. The wording removes ambiguity in a court where Pharaoh has claimed religious authority. Their confession recognizes the brothers' message and prepares the ruler's angry demand to control their response.", "Pharaoh treats their conversion as disobedience to his permission and invents a conspiracy to explain it. He threatens mutilation and crucifixion. The account portrays coercion from a ruler losing control; these threats are his wrongdoing, not instructions for the reader.", "The believers answer by placing their return with their Lord. Pharaoh can threaten their bodies, but their understanding of the final destination has changed. Their courage does not make the threatened violence good; it reveals the limit of the ruler's power.", "They hope that their new belief will be met with forgiveness for their sins. The focus turns from royal reward to divine mercy. Their confidence is expressed as hope and commitment, not as a claim that they possess authority over judgment.", "Moses is instructed to lead God's servants away by night and is told that pursuit will follow. Deliverance therefore begins with knowledge of continuing danger. The account gives the direction of the escape without specifying a securely identified modern route.", "Pharaoh sends summoners through the cities after the departure. The earlier apparatus used to gather magicians now serves a pursuit. The repetition highlights a ruler able to mobilize large resources while remaining unwilling to release the people he has oppressed.", "The departing people are described by Pharaoh's side as a small group. The dismissive language contrasts with the scale of the mobilization against them. It is part of the pursuers' rhetoric, not a reliable population count for reconstructing the event.", "The pursuers say the departing group has angered or offended them. Their complaint centers the ruler's injured authority rather than the people's desire for freedom. The verse exposes how power can describe resistance to oppression as an unacceptable offense against itself.", "Pharaoh's side presents itself as alert and prepared. This assurance contributes to the story's contrast between apparent military advantage and ultimate dependence. Being organized and numerous does not give the pursuers control over the outcome that the narrative is approaching.", "The account describes the pursuers being drawn away from gardens and flowing water. Their pursuit separates them from the prosperity they possess. The landscape is not merely decoration; it makes visible what their determination to retain control will cost them.", "Treasures and a splendid estate extend the picture of resources abandoned for the chase. Wealth supplies no guarantee of wise action. The short verse invites readers to see how attachment to domination can imperil the very advantages a society values.", "The narrative attributes the change of possession to divine action and names the Children of Israel as inheritors. Its concise statement does not provide a detailed map or timetable of settlement. The emphasis is the reversal of a previously oppressed people's condition.", "The pursuing force reaches the fugitives as morning breaks. The simple time marker intensifies the encounter without giving a historical date. Night's departure has led to a visible confrontation in which the available earthly routes appear to have run out.", "When the groups see one another, Moses' companions fear they are caught. The account gives their alarm a direct voice. Deliverance is not narrated as an easy confidence shared by everyone; it emerges within a moment of genuine apparent entrapment.", "Moses answers that his Lord is with him and will guide him. The statement meets immediate fear with trust before the route is disclosed. His assurance depends on divine guidance, not on an already visible military advantage or a plan the audience can inspect.", "Moses is commanded to strike the sea, and it divides into parts compared with great mountains. The account presents an extraordinary rescue. The text does not name a modern crossing point, so a landscape reconstruction should not claim to locate it precisely.", "The pursuing group is brought close to the same place. The shared geography does not produce a shared outcome. The verse creates a brief pause between the opened way and the two sharply different conclusions that follow for fugitives and pursuers.", "Moses and everyone with him are saved. The statement answers the companions' fear of being trapped and completes the movement from night departure to rescue. Its emphasis is collective deliverance, without supplying a complete list of the people who traveled.", "The opposing force is drowned. The concise ending contrasts with its confident summons, equipment, and claims of readiness. The story presents a moral reversal of oppressive power, while leaving the exact Pharaoh, date, and archaeological remains unidentified in the verse.", "The familiar refrain calls the account a sign while acknowledging continued unbelief. Dramatic narrative does not remove the reader's responsibility to reflect. The story's importance lies beyond spectacle, in what the reversal reveals about oppression, trust, and the limits of earthly power.", "The refrain again names the Lord as mighty and merciful. Coming after rescue and destruction, it gathers both outcomes into the chapter's recurring perspective. The listener is asked to recognize deliverance and warning together, rather than remember only the force of the scene.", "The command to recite Abraham's story shifts the setting from Pharaoh's court to inherited worship within a community. The concern remains how people respond when familiar loyalties are questioned. The new account begins with conversation before unfolding into prayer and final judgment.", "Abraham asks his father and community what they worship. The question invites them to state their commitment openly. It begins an examination of inherited practice from within a family and society, showing that closeness does not remove the need for reflection.", "The people answer that they worship idols and remain devoted to them. Their statement describes continuity of practice, but has not yet explained its grounds. The following questions will distinguish steadfast habit from an account of what the objects of worship can do.", "Abraham asks whether the idols hear when people call upon them. The question tests worship through the relation between a supplicant and the supposed recipient. It directs attention away from the strength of the worshippers' devotion toward the capacities they attribute to its objects.", "A second question asks whether the idols can bring benefit or injury. The argument concerns the power people presume their objects of worship possess. Abraham invites examination of that claim rather than accepting the community's long familiarity as a sufficient answer.", "The reply cites what their fathers used to do. Inherited custom explains how the practice continued, but does not answer the preceding questions about hearing and power. The exchange distinguishes respect for ancestors from treating every inherited choice as beyond examination.", "Abraham asks his hearers to consider what they worship. His invitation gathers the preceding questions into a deliberate reconsideration. The next verse extends that scrutiny across generations, keeping the discussion focused on the objects of devotion rather than simply attacking the worshippers.", "The challenge includes both the present community and its earlier ancestors. A practice does not become immune to reflection because many generations have shared it. The brief verse completes Abraham's invitation to review a collective inheritance through the questions already asked.", "Abraham declares his separation from the worship he has questioned and affirms the Lord of the worlds. His conviction then unfolds through an account of dependence. The following verses explain his allegiance through creation, guidance, nourishment, healing, life, and hoped for forgiveness.", "Abraham identifies God as the One who created him and continues to guide him. Origin and direction belong together in his confession. The statement begins a sequence that makes worship personal through the everyday and ultimate dependencies of a human life.", "Nourishment becomes part of Abraham's explanation of worship. Food and drink are ordinary needs, but their availability is not independent of the Creator. The verse makes gratitude concrete, locating reflection within the bodily requirements that accompany every stage of life.", "Abraham turns to illness and healing, acknowledging need even within a life of faith. The confession places restoration with God without describing a particular treatment or rejecting human care. Its focus is dependence and gratitude amid the vulnerability of the body.", "Abraham's confession extends beyond nourishment and healing to death and life restored. Human dependence does not stop at the boundary of the present world. The verse prepares his hope for forgiveness by placing judgment within the same relationship to the Creator.", "Abraham hopes for forgiveness when judgment comes. Even this exemplary messenger speaks through dependence on mercy rather than a claim of entitlement. The confession completes its movement from received life toward the moral account that gives human choices enduring significance.", "Abraham asks for sound judgment and a place among the righteous. His prayer joins understanding with belonging to a good community. The preceding challenge to inherited worship therefore does not end in isolation, but in a desire for worthy companionship.", "The prayer asks for an honorable remembrance among later generations. The desire concerns the enduring meaning of a life rather than immediate applause. Read with the surrounding requests, a good name belongs alongside wisdom, righteousness, and hope in the life to come.", "Abraham asks to be among those who inherit the Garden of delight. The request follows prayers for wisdom and truthful remembrance, placing future hope beside present character. The Garden is received through God's generosity rather than treated as a possession already controlled.", "Abraham prays for his father while acknowledging his error. The verse preserves both family concern and disagreement about belief. It is part of this narrated prayer; broader questions about its later course should be read alongside other Quranic passages, including 9:114.", "The prayer turns to the day when people are raised and asks for protection from humiliation. Abraham's concern reaches beyond what his contemporaries think of him. The coming explanation will show why wealth and family cannot themselves secure an honorable outcome.", "The day is described as one on which possessions and descendants do not provide the needed security. These are powerful supports in worldly society, but their reach has limits. The following verse identifies an inward condition that the account places beyond such advantages.", "The contrast centers on approaching God with a sound heart. The preceding references to wealth and children are therefore redirected toward inward integrity. Readers are invited to consider what their ambitions cultivate within them, rather than assume outward standing settles their moral condition.", "The Garden is brought close to those who guard against wrongdoing. After Abraham's prayer, the promised future becomes a scene before the audience. Nearness conveys welcome, while the reference to reverent conduct connects that welcome with the moral concerns of the prayer.", "The contrasting outcome is made plain to those who went astray. What could previously be dismissed as remote now stands before them. The verse belongs to the final judgment scene and is not a location that can be placed on an earthly map.", "The gathered people are asked about what they used to worship. The question returns to Abraham's earlier examination of the idols. The final scene tests the same claim under conditions where inherited confidence and repeated devotion can no longer substitute for real help.", "The question asks whether the objects worshipped besides God can help their followers or themselves. It completes the earlier challenge about benefit and harm. The argument now appears within the scene of judgment, where the limits of those claimed powers become decisive.", "The worshipped objects and those led astray are cast into the same outcome. Their former relationship offers no protection. The verse continues the exposure of misplaced dependence, showing that attachment to a powerless object cannot create the rescue its worshippers expected.", "The hosts of Iblis are included in the gathering. The account connects misleading allegiance with the larger pattern of temptation and falsehood. It describes a final outcome without providing visible forms for these unseen beings or inviting portraits of them.", "The condemned begin to dispute among themselves. Their conversation reveals the collapse of the loyalties that once seemed secure. The reader hears recognition arrive after the opportunity for ordinary action has passed, giving urgency to reflection in the present.", "The speakers swear that they had been in obvious error. Their earlier confidence has become an admission they can no longer avoid. The scene asks readers to consider how an honest reconsideration now differs from recognition delayed until consequences are unavoidable.", "They identify their error as making others equal with the Lord of the worlds. The confession echoes Abraham's declaration of allegiance earlier in the passage. The central issue is misdirected worship, not merely disappointment that their former allies have failed.", "The speakers attribute their error to guilty leaders or companions who led them astray. The claim exposes the influence of others without dissolving their own involvement. The scene invites attention to whom people follow and what makes misleading influence persuasive.", "They find no intercessors available to secure the rescue they desire. The short lament overturns an expectation of helpful connections. Within the surrounding account, reliance on imagined patrons has left them without the protection they assumed their loyalties would provide.", "The lament extends from intercessors to the absence of a caring friend. Social bonds once trusted cannot answer this final need. The paired losses underline the loneliness of misplaced allegiance and the limits of companionship built around shared denial.", "They long for another chance on earth so they could join the believers. The desire shows that the problem was not the impossibility of recognizing truth. Recognition has arrived, but the scene emphasizes the lost opportunity to turn that recognition into a changed life.", "The refrain returns after Abraham's prayer and the judgment scene. The story offers a sign, yet many still do not believe. Its purpose is to move the present listener toward reflection before the regret imagined in the preceding verses becomes their own.", "The closing refrain holds divine power and mercy together after the account of Abraham. His hope for forgiveness remains part of the chapter's portrait of faith. The next story will carry the same appeal into a different community and form of resistance.", "The account says Noah's people denied the messengers, although Noah is the speaker in the following scene. The plural places his mission within a shared prophetic calling. Rejection of one bearer of the message is presented within that wider continuity.", "Noah is called their brother and asks whether they will guard against wrongdoing. The description emphasizes his relation to the people he addresses. The warning comes from within their human community, challenging the idea that familiarity makes a messenger unworthy of attention.", "Noah identifies himself as a faithful messenger. Trustworthiness is central to the claim he asks his hearers to consider. His role is not introduced through material superiority or elite status, preparing the later dispute about the social standing of those who follow him.", "Noah calls his people to reverence for God and obedience to the message he brings. The two belong together in his stated mission. The verse asks for a practical response, not merely an admission that the messenger's words are interesting or familiar.", "Noah asks for no wage from his listeners and places his reward with the Lord of the worlds. The statement removes personal payment as the purpose of his appeal. The recurring formula links the messengers through service rather than commercial advantage.", "The call to reverence and obedience returns after Noah's refusal of payment. Repetition keeps the essential response in view. The next objection will avoid that moral invitation by focusing on the status of the people who have already accepted it.", "The opponents refuse to believe because people they regard as lowly have followed Noah. Their answer evaluates a message by the social rank of its adherents. The narrative exposes contempt for fellow people as a barrier that can disguise itself as judgment about truth.", "Noah asks what knowledge he has of the followers' past actions. He does not accept the opponents' demand to make their social contempt his standard. The answer begins a distinction between his duty as a messenger and the final reckoning of individual lives.", "The account of Noah's followers is left with his Lord. The response limits the opponents' attempt to control admission through suspicion and status. A messenger does not need to claim exhaustive knowledge of every person's past in order to communicate guidance fairly.", "Noah refuses to repel those who believe. The short declaration answers the class prejudice directly and protects the place of marginalized followers. The message is not adjusted to secure elite approval by sacrificing people who have sincerely responded to it.", "Noah describes himself as a plain warner. His role is defined by faithful communication rather than managing a socially prestigious membership. The declaration completes his answer to the opponents, returning attention to what he has been sent to convey.", "The opponents threaten Noah with stoning unless he stops. Their response moves from contempt for his followers to violence against the messenger. The story exposes the threatened act as an expression of resistance, not as a legitimate answer to religious disagreement.", "Noah tells his Lord that his people have denied him. The simple statement comes after the refusal to exclude believers and the threat against his life. He brings the impasse into prayer instead of pretending that continued opposition has not become severe.", "Noah asks for a decisive judgment between the parties and deliverance for himself and the believers with him. The prayer includes his community of followers. Their previously disparaged position becomes irrelevant to the rescue for which the messenger now asks.", "Noah and those with him are saved in the loaded vessel. The brief description highlights their shared deliverance. It provides no construction plan, proven surviving wreck, or secure modern location, so a ship illustration should remain an interpretation of the narrated scene.", "The account contrasts the rescue in the vessel with the drowning of the others. Its concise form keeps the focus on response and consequence. The verse does not establish a scientific scale or a dated geological reconstruction of the flood.", "The familiar refrain draws attention to the whole account as a sign. Those dismissed for their low status were not excluded from rescue. The narrative asks readers to examine both their response to guidance and the prejudices that can obstruct it.", "The Lord is again named as mighty and merciful. After Noah's refusal to expel believers, the refrain carries particular force against judgments based on social standing. Divine rescue is not arranged according to the hierarchies the opponents tried to impose.", "The people of Ad are introduced through their rejection of the messengers. A new community takes its place within the chapter's recurring pattern. The account will now examine monumental building, confidence in permanence, and the use of strength against other people.", "Hud is described as their brother and asks whether they will guard against wrongdoing. As in Noah's account, the messenger belongs to the community he warns. Familiar relationship becomes an opportunity to listen, though the story will show it does not ensure acceptance.", "Hud presents himself as a faithful messenger. The repeated wording connects his mission with Noah's while allowing the coming rebuke its particular setting. The reader is asked to notice a shared foundation of integrity beneath the different communities' outward circumstances.", "Hud calls for reverence toward God and obedience to the message. The invitation precedes specific criticisms of public conduct. It establishes that the coming questions about buildings and force belong to a moral relationship, rather than a simple dislike of achievement.", "Hud declares that he seeks no payment from his people. His reward belongs with the Lord of the worlds. The repeated assurance separates his warning from a bid for their wealth, status, or patronage before he challenges how they use those advantages.", "Hud questions the building of monuments on high places for vain display. The criticism concerns purpose, not a blanket condemnation of architecture. The verse invites readers to ask whether impressive projects serve a meaningful good or chiefly advertise the power of their makers.", "The next question connects strong buildings with the hope of lasting forever. Material durability can encourage an illusion about human permanence. The warning asks whether the builders have mistaken the strength of what they construct for freedom from the limits of life.", "Hud challenges the harshness with which his people seize or strike others. Their wrongdoing is not confined to vanity in building; it reaches the treatment of human beings. The verse directs moral scrutiny toward what strength enables its possessors to do.", "The call to reverence and obedience follows the criticism of vanity and tyranny. Hud offers a direction of change instead of merely describing faults. The verse links reform of public conduct with the central invitation his message has carried from the beginning.", "Hud reminds the people of benefits already familiar to them. Gratitude begins with recognition of what they have received, rather than an imagined achievement of total independence. The next verses make these gifts concrete through family, livestock, gardens, and water.", "Animals and children are named among the gifts supporting the community's life. These sources of wealth and continuity should awaken responsibility. The verse does not make possession of them a proof of moral superiority; it presents them as reasons for gratitude.", "The list of benefits extends into cultivated land and water. The landscape that sustains prosperity also reveals dependence on conditions people do not ultimately create. Hud's reminder asks his audience to connect their material advantages with humility and a better use of strength.", "Hud expresses fear for his people concerning the punishment of a great day. His warning is framed as concern for their outcome. It follows an inventory of gifts, showing that prosperity and the possibility of serious consequence can stand side by side.", "The people say that being admonished or not makes no difference to them. Their answer declares a settled refusal to engage. The verse asks readers to recognize the danger of making indifference into a position that no appeal is allowed to disturb.", "The opponents characterize the warning through an appeal to earlier stories or inherited practice, expressed in Pickthall's rendering as an old fable. Their response avoids the specific questions about vanity and tyranny. The narrative presents this dismissal as part of their refusal.", "They insist that they will not suffer punishment. The declaration follows their refusal to listen and supplies its reassurance. The verse exposes a confidence unsupported by a changed moral response, inviting readers to distinguish secure knowledge from a conclusion they simply prefer.", "The account concludes with rejection followed by destruction, then the recurring recognition of a sign. The community's apparent permanence does not endure. The lesson connects the outcome with the earlier questions about strength and buildings, without assigning an exact archaeological date.", "God's might and mercy are named once more. The formula holds together the warning Hud delivered and the judgment that followed its rejection. Its recurrence asks the listener to compare communities by their moral response rather than by the grandeur of their monuments.", "Thamud is introduced through the same description of rejecting the messengers. The repeated opening joins its story to the preceding ones. Its particular concerns will involve agricultural prosperity, carved dwellings, corrupt leadership, and the treatment of a she camel offered as a sign.", "Salih is called their brother and asks whether they will guard against wrongdoing. The form of address again emphasizes shared community. His warning comes to people whose familiar prosperity may make an appeal to accountability seem less urgent than it truly is.", "Salih declares his trustworthiness as a messenger. The recurring sentence draws the reader toward what these missions share. His authority is connected with faithful communication, while the coming account will test the people's willingness to let that message challenge their habits.", "The call to duty toward God and obedience to the messenger precedes the detailed warning. It places the whole encounter within a moral relationship. The issue is not simply whether the people admire Salih's speech, but whether their conduct will answer it.", "Salih asks no payment from those he addresses. The reward he seeks belongs with the Lord of the worlds. The repeated statement removes one possible excuse for rejection and emphasizes the consistent purpose connecting the messengers throughout the chapter.", "Salih questions whether the people expect to remain undisturbed in their present condition. The question prepares a description of their resources. It challenges the assumption that comfortable circumstances will continue regardless of what their possessors do or whom they follow.", "Gardens and springs begin the portrait of Thamud's prosperity. These are sustaining resources, not evidence that a community has escaped accountability. Within Salih's question, the attractive landscape becomes a reason to examine how its security is understood and its benefits are used.", "Cultivated fields and flourishing date palms extend the picture of abundance. The verse makes the community's advantages tangible before the warning returns to its choices. Agricultural success can support gratitude and responsibility, but it can also conceal dependence behind a feeling of permanence.", "The people cut homes into mountains, displaying capability and confidence. The verse questions the security they attach to that achievement. Famous surviving facades at Hegra are largely Nabataean monuments; an illustration of rock cutting should not silently identify them as these exact dwellings.", "After describing the community's resources and craftsmanship, Salih repeats the call to reverence and obedience. Achievement does not cancel moral obligation. The passage directs the people's abilities toward a changed response instead of allowing impressive workmanship to answer the warning by itself.", "Salih warns against obeying those who exceed proper bounds. Responsibility includes the choice of leaders and influences people accept. The next verse describes the effect of that leadership, making its conduct rather than its prestige the measure by which it should be assessed.", "The condemned leaders spread disorder and do not reform. The paired description asks readers to judge influence by what it damages and whether it restores. Authority that persistently leaves harm behind cannot be justified merely by the confidence with which it commands.", "The opponents call Salih bewitched, shifting attention from their conduct to an accusation about his condition. Like earlier insults in the chapter, it avoids the substance of the warning. The account presents the charge as their response, not the narrator's judgment.", "They object that Salih is human like themselves and demand a sign of truthfulness. The request follows an attempt to discredit him. The narrative will test whether receiving the requested sign produces a different response from the prejudice already expressed.", "Salih presents a she camel and assigns drinking turns between her and the people. The sign involves a practical limit on their use of a shared resource. Recognition is therefore tested through restraint and observance, not simply admiration of an unusual event.", "The people are warned against injuring the animal and told that a grave consequence would follow. The command makes their responsibility unmistakable. The story tests whether a community willing to demand a sign will also respect the obligation that accompanies it.", "They hamstring the she camel and then become regretful. The order of the actions matters: remorse arrives after a deliberate violation of the warning. The verse asks readers to consider the difference between recognizing a boundary beforehand and lamenting its breach afterward.", "Punishment follows the violation, and the familiar refrain calls the account a sign. The story links extraordinary evidence with ordinary moral restraint. Its lesson cannot be reduced to curiosity about the animal while ignoring the people's treatment of what they were commanded to protect.", "The Lord is again described as mighty and merciful. This repeated ending invites the audience to carry the lesson beyond one ancient people. The offered warning and opportunity to respond remain part of the story, alongside the final consequence of refusal.", "The next account introduces Lot's people through their rejection of the messengers. It shares the chapter's recurring structure while addressing a different pattern of conduct. The repeated opening asks readers to hear the common invitation before attending to the particular confrontation.", "Lot is described as their brother and asks whether they will guard against wrongdoing. The language places the warning within a human community. His relationship to the people does not require approval of everything they do, nor does disagreement erase his responsibility to address them.", "Lot presents himself as a faithful messenger. The statement links his warning with the integrity affirmed by the preceding messengers. It asks the people to assess what he brings through its truth and purpose, rather than reject it because it disturbs accepted behavior.", "The familiar call to reverence toward God and obedience to the message returns. It names the response before specifying the conduct being challenged. The repetition keeps the passage within the chapter's larger concern with whether communities will let revelation reshape their choices.", "Lot declares that he asks no wage and leaves his reward with the Lord of the worlds. His warning is not presented as a way to profit from the audience. The shared formula again places different prophetic confrontations within one pattern of service.", "Lot's question identifies the approach to males that he is challenging. It should be read with the following verse and the account of his people's response. The passage narrates a moral confrontation, not a permission for readers to threaten or assault anyone.", "The question continues by contrasting the challenged conduct with the spouses God has provided, then describes the people as transgressing. The verse expresses the Quran's rebuke within this story. Its interpretation does not remove obligations of fairness and humane treatment toward living people.", "The people threaten to drive Lot out unless he stops speaking. Their answer seeks to remove the warning instead of addressing it. The story exposes the use of belonging and exclusion as instruments for enforcing conformity within a community.", "Lot states his aversion to what they do. The wording focuses his declaration on their conduct within the confrontation. The account does not turn his principled refusal into an instruction for private violence; the following response is a prayer for deliverance.", "Lot asks his Lord to save him and his household from the people's actions. The prayer follows the threat of expulsion and his refusal to approve their conduct. Protection, rather than a plan for personal retaliation, becomes the immediate request.", "The account announces rescue for Lot and his household before the next verse specifies an exception. Its brief progression requires reading the two verses together. The narrative describes deliverance within the story without giving an exact location or a modern itinerary.", "An old woman is excepted among those who remain behind. The parallel account at 27:57 identifies Lot's wife. Family membership does not itself determine a shared outcome, and neither passage supplies a personal name or an independently verified burial place.", "The account states that the others were destroyed after the rescue. The sequence distinguishes those delivered from the people whose conduct and rejection have been described. It does not identify a securely excavated ruin or provide a precise historical date.", "The destructive rain concludes the account of Lot's people. The closing words connect its severity with the warning they had received. The verse is not a geological report, and the reader should avoid presenting one speculative modern reconstruction as its established explanation.", "The familiar refrain again asks the listener to recognize a sign despite persistent unbelief. Lot's story belongs to the same sequence of warning, resistance, and consequence. Its place invites reflection on how communities respond to unwelcome truth and those who voice it.", "The Lord is named as mighty and merciful after Lot's deliverance and his people's destruction. The repeated formula holds rescue and judgment together. It also directs the reader beyond the individual scene toward the character of divine rule affirmed throughout the chapter.", "The next account concerns the dwellers of the wooded place, called the people of al-Aykah in Arabic. Pickthall supplies Midian in parentheses. The distinction matters: the verse's name and an interpretive geographical association should not be treated as identical kinds of evidence.", "Shuayb asks the people whether they will guard against wrongdoing. The opening echoes earlier accounts, preparing a message with a distinctive emphasis on fair exchange. Religious responsibility will be made concrete through measures, weights, and the goods entrusted to commercial dealing.", "Shuayb declares his trustworthiness before addressing dishonest practice. The message's concern with integrity is reflected in the messenger's own stated character. The passage joins belief with the reliability people need from one another in ordinary transactions and public life.", "The repeated call to reverence and obedience sets the frame for Shuayb's economic warning. Fair trade will be presented as part of the response owed to God. The coming commands therefore concern worship as lived through dealings with other people.", "Shuayb asks no payment for his message and places his reward with the Lord of the worlds. The declaration is especially fitting before a rebuke of commercial dishonesty. His own appeal is separated from an attempt to extract profit from the listeners.", "The command requires full measure and rejects giving people less than their due. The moral demand is practical and verifiable within exchange. Small repeated shortages matter because they transfer loss to someone else while preserving an appearance of ordinary business.", "A sound balance becomes an image of honest dealing. The instruction follows the demand for full measure, joining quantity with the instrument used to establish it. Integrity requires reliable practices and tools, not merely a seller's assertion that intentions are good.", "The warning broadens from measures and scales to wronging people in what belongs to them and spreading corruption. It connects individual transactions with the health of a wider society. Economic unfairness is therefore treated as a public moral concern, not a trivial private shortcut.", "Shuayb calls the people to reverence for the One who created them and their predecessors. The command locates their economic life within a larger human continuity. No generation owns the world independently or can make its own convenience the final measure of justice.", "The opponents call Shuayb bewitched rather than answer the demands for honest dealing. Their reply resembles the earlier response to Salih. The repeated accusation shows how different communities can use the same dismissal when a warning threatens a comfortable pattern of conduct.", "They object that Shuayb is an ordinary human and accuse him of lying. The argument avoids weighing the fairness of his commands. The chapter repeatedly shows familiarity with a messenger's humanity being used as an excuse to reject the message he carries.", "The opponents challenge Shuayb to bring pieces of the sky down upon them. Their demand replaces a response to practical justice with a request for catastrophe. The story exposes the distance between sincerely seeking evidence and daring a warning to prove itself through harm.", "Shuayb answers that his Lord knows their conduct best. He does not claim independent control over the punishment they demand. The reply returns attention to the deeds under scrutiny, rather than letting the challengers dictate the terms of divine action.", "The people reject Shuayb, and a grave punishment associated with a day of shadow or gloom overtakes them. The verse describes the consequence without supplying a scientific mechanism. Elaborate reconstructions should remain distinguished from the brief account the Quran actually gives.", "The refrain identifies another sign, now following a warning centered on commercial justice. Its placement gives honest dealing weight within the chapter's account of faith. The reader is asked to connect large questions of belief with the fairness of everyday exchange.", "The recurring description of the Lord closes the sequence of prophetic communities. Each received a warning before its consequence. The repetition gathers different settings and wrongs into a shared pattern, preparing the chapter's return to the Quran and its own hearers.", "After the prophetic accounts, the chapter identifies the Quran as revelation from the Lord of the worlds. The title already heard throughout the stories now describes the source of the present message. Past narratives and current warning are joined within one claim.", "The revelation is brought by the trustworthy Spirit. The phrase emphasizes faithful transmission within the chapter's account of its origin. The verse describes a bearer of revelation without providing a bodily appearance for illustration or a human mechanism for reproducing the encounter.", "The message is brought upon the Prophet's heart so that he may warn. Reception and responsibility are joined in the verse. Revelation is not presented merely as information to possess; it commissions a sustained act of communication to others.", "The revelation comes in clear Arabic. The statement connects the message with the language of its immediate hearers. Its clarity makes attentive engagement possible, while the chapter has already shown that accessible speech does not by itself guarantee a willing response.", "The verse places the message in relation to the scriptures of earlier peoples. It affirms continuity within the history of revelation. The concise claim should not be expanded into an assertion that every later manuscript or interpretation contains an identical wording.", "Knowledge among scholars of the Children of Israel is offered as a sign for the audience. The verse points to informed recognition without making a claim about every individual in that community. The emphasis is on testimony relevant to the message's continuity.", "The argument considers what would happen if the revelation had been given to someone outside the Arabic speaking audience. This hypothetical prepares a challenge to the opponents' explanation of their unbelief. The issue will remain their response, rather than the mere identity of a speaker.", "Even if that different speaker recited the message to them, the verse says they would not believe. The hypothetical exposes resistance deeper than the stated objection. Changing the outward conditions of delivery would not necessarily change a settled determination to reject.", "The revelation reaches the hearts of those described as guilty, yet the surrounding verses speak of continued refusal. Encountering the message is not the same as welcoming it. The passage asks the listener to examine the quality of that inward response.", "The warning describes people who will not believe until they see the painful consequence. The pattern recalls the regret voiced earlier in the chapter. Delayed acknowledgement cannot be treated as equivalent to a response made while ordinary opportunities for change remain.", "The consequence comes suddenly, without their perceiving its approach. Their confidence about delay is exposed as limited knowledge. The verse does not give readers a predictive schedule; it challenges the assumption that an unwelcome reality must announce itself on preferred terms.", "Those who rejected the warning then ask whether they can receive a reprieve. Their demand has changed from dismissing the consequence to requesting delay. The reversal highlights the value of the time already available for reflection, repair, and a different response.", "The question recalls their earlier wish to hasten punishment. Once its meaning is faced, that provocation appears very different. The verse exposes the carelessness of daring consequences to arrive while assuming that the challenge itself places the speaker beyond their reach.", "The argument asks the listener to imagine the opponents enjoying a long span of life. The question grants their most favorable worldly assumption before examining its limit. Length of enjoyment alone cannot settle what happens when the promised account eventually arrives.", "The hypothetical then brings the promised consequence into the scene. A long interval does not prevent the encounter. The verse works with the surrounding questions to separate temporary comfort from lasting security, without denying that those earlier years contained real enjoyment.", "The previous comforts cannot protect them when the promised consequence arrives. The argument concerns what those pleasures can accomplish at that moment. It asks readers to evaluate a life by more than the duration or intensity of its immediate satisfaction.", "The account states that towns were not destroyed without warners. This places communication before consequence in the chapter's moral pattern. The repeated prophetic stories have already illustrated that order, presenting communities with an opportunity to hear before narrating their refusal.", "The warnings are described as reminders, and divine oppression is denied. The verse explains the moral purpose of the preceding claim. Judgment is not presented as an arbitrary surprise imposed without communication, but within an account of warning and responsible response.", "The chapter rejects the claim that devils brought down the Quran. This directly addresses a false explanation of its source. The denial follows the affirmation of trustworthy transmission, contrasting the message's stated origin and purpose with the accusation being answered.", "The denial continues by saying such transmission is neither fitting for devils nor within their ability. The statement limits the power attributed to them. Readers should not turn the passage into a detailed technical description of unseen processes the verse does not explain.", "The devils are described as removed from the relevant hearing. This completes the answer to the claim about the revelation's source. The account protects the distinction between trustworthy revelation and deceptive influence without inviting invented images or mechanisms for the unseen world.", "The direct command is to invoke no other god alongside God. After the long accounts and the defense of revelation, the central demand becomes explicit again. The warning concerns allegiance and worship, connecting the closing instructions with the chapter's opening purpose.", "The Prophet is commanded to warn his nearest relatives. A report in Sahih al-Bukhari connects this instruction with a public call at Safa to members of Quraysh. The report supplies an occasion, but this reader does not assign it an exact year.", "The image of lowering a wing describes gentleness toward the believers who follow the Prophet. Authority is joined to care rather than self importance. The instruction follows the warning to relatives, showing that firm communication and tenderness toward followers belong together.", "If the addressed people disobey, the Prophet is to declare himself free of their actions. The statement distinguishes his responsibility from conduct he does not endorse. It does not erase the preceding instruction to communicate or the call for kindness toward believers.", "The names repeated after the stories now form a direct instruction to trust. The refrain becomes personal guidance for the messenger continuing his work. Power and mercy together provide the basis of reliance amid rejection, responsibility, and the need for patience.", "The Prophet is assured that God sees him when he stands. Within the following verse's prayer setting, the assurance brings ordinary acts of worship into view. The One in whom he trusts is aware of his devotion as well as his public mission.", "The assurance extends to movement among worshippers who bow or prostrate. The scene joins personal devotion with communal prayer. After confronting hostile audiences, the chapter attends to the quieter setting in which the messenger turns toward God with those who believe.", "God is named as the Hearer and Knower. The statement completes the reassurance surrounding prayer and trust. The messenger's words, movements, and inward condition do not depend on public recognition to be known, even when the audience misunderstands or rejects his mission.", "The chapter asks who receives the descent of devils. The question turns the earlier accusation around by examining the character associated with deception. The following answer directs attention toward falsehood and wrongdoing rather than treating every striking speech as equivalent to revelation.", "Deceptive influence is associated with people marked by lying and sin. Character therefore matters when evaluating claims of extraordinary knowledge. The verse does not invite casual accusations against opponents; it identifies a pattern of falsehood that contrasts with the trustworthy message defended earlier.", "The passage describes eager reception while emphasizing that most of the speakers are liars. Fragments of apparent knowledge do not make a source trustworthy. The verse encourages attention to reliability and the wider pattern of speech, rather than fascination with a dramatic claim.", "The chapter turns to poets followed by people who stray. The criticism continues through the next verses and is explicitly qualified by verse 227. Reading the opening charge alone would miss the distinction the passage makes between irresponsible speech and faithful, constructive expression.", "The image of roaming every valley evokes speech moving without a settled moral direction. It describes the poets criticized in this passage, not literal travel through a mapped landscape. The next verse makes the concern more concrete through the gap between words and deeds.", "The criticism names a separation between what people say and what they do. Powerful language can conceal that inconsistency when an audience is captivated by performance. The verse asks readers to evaluate speech through conduct as well as beauty, force, or imaginative range.", "The chapter excepts poets marked by faith, good action, remembrance, and defense after being wronged. Its close therefore does not condemn all poetry. The final warning returns to wrongdoing and reversal, asking every speaker to consider the moral direction of their words." ], "verses": [ { "n": 1, "arabic": "طسٓمٓ", "translation": "Ta, Seen, Meem." }, { "n": 2, "arabic": "تِلْكَ ءَايَٰتُ ٱلْكِتَٰبِ ٱلْمُبِينِ", "translation": "These are the verses of the clear Book." }, { "n": 3, "arabic": "لَعَلَّكَ بَٰخِعٌۭ نَّفْسَكَ أَلَّا يَكُونُوا۟ مُؤْمِنِينَ", "translation": "Perhaps, [O Muhammad], you would kill yourself with grief that they will not be believers." }, { "n": 4, "arabic": "إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّنَ ٱلسَّمَآءِ ءَايَةًۭ فَظَلَّتْ أَعْنَٰقُهُمْ لَهَا خَٰضِعِينَ", "translation": "If We willed, We could send down to them from the sky a sign for which their necks would remain humbled." }, { "n": 5, "arabic": "وَمَا يَأْتِيهِم مِّن ذِكْرٍۢ مِّنَ ٱلرَّحْمَٰنِ مُحْدَثٍ إِلَّا كَانُوا۟ عَنْهُ مُعْرِضِينَ", "translation": "And no revelation comes to them anew from the Most Merciful except that they turn away from it." }, { "n": 6, "arabic": "فَقَدْ كَذَّبُوا۟ فَسَيَأْتِيهِمْ أَنۢبَٰٓؤُا۟ مَا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ", "translation": "For they have already denied, but there will come to them the news of that which they used to ridicule." }, { "n": 7, "arabic": "أَوَلَمْ يَرَوْا۟ إِلَى ٱلْأَرْضِ كَمْ أَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍۢ كَرِيمٍ", "translation": "Did they not look at the earth - how much We have produced therein from every noble kind?" }, { "n": 8, "arabic": "إِنَّ فِى ذَٰلِكَ لَءَايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ", "translation": "Indeed in that is a sign, but most of them were not to be believers." }, { "n": 9, "arabic": "وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ", "translation": "And indeed, your Lord - He is the Exalted in Might, the Merciful." }, { "n": 10, "arabic": "وَإِذْ نَادَىٰ رَبُّكَ مُوسَىٰٓ أَنِ ٱئْتِ ٱلْقَوْمَ ٱلظَّٰلِمِينَ", "translation": "And [mention] when your Lord called Moses, [saying], \"Go to the wrongdoing people -" }, { "n": 11, "arabic": "قَوْمَ فِرْعَوْنَ ۚ أَلَا يَتَّقُونَ", "translation": "The people of Pharaoh. Will they not fear Allah?\"" }, { "n": 12, "arabic": "قَالَ رَبِّ إِنِّىٓ أَخَافُ أَن يُكَذِّبُونِ", "translation": "He said, \"My Lord, indeed I fear that they will deny me" }, { "n": 13, "arabic": "وَيَضِيقُ صَدْرِى وَلَا يَنطَلِقُ لِسَانِى فَأَرْسِلْ إِلَىٰ هَٰرُونَ", "translation": "And that my breast will tighten and my tongue will not be fluent, so send for Aaron." }, { "n": 14, "arabic": "وَلَهُمْ عَلَىَّ ذَنۢبٌۭ فَأَخَافُ أَن يَقْتُلُونِ", "translation": "And they have upon me a [claim due to] sin, so I fear that they will kill me.\"" }, { "n": 15, "arabic": "قَالَ كَلَّا ۖ فَٱذْهَبَا بِـَٔايَٰتِنَآ ۖ إِنَّا مَعَكُم مُّسْتَمِعُونَ", "translation": "[Allah] said, \"No. Go both of you with Our signs; indeed, We are with you, listening." }, { "n": 16, "arabic": "فَأْتِيَا فِرْعَوْنَ فَقُولَآ إِنَّا رَسُولُ رَبِّ ٱلْعَٰلَمِينَ", "translation": "Go to Pharaoh and say, 'We are the messengers of the Lord of the worlds," }, { "n": 17, "arabic": "أَنْ أَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ", "translation": "[Commanded to say], \"Send with us the Children of Israel.\"'\"" }, { "n": 18, "arabic": "قَالَ أَلَمْ نُرَبِّكَ فِينَا وَلِيدًۭا وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ", "translation": "[Pharaoh] said, \"Did we not raise you among us as a child, and you remained among us for years of your life?" }, { "n": 19, "arabic": "وَفَعَلْتَ فَعْلَتَكَ ٱلَّتِى فَعَلْتَ وَأَنتَ مِنَ ٱلْكَٰفِرِينَ", "translation": "And [then] you did your deed which you did, and you were of the ungrateful.\"" }, { "n": 20, "arabic": "قَالَ فَعَلْتُهَآ إِذًۭا وَأَنَا۠ مِنَ ٱلضَّآلِّينَ", "translation": "[Moses] said, \"I did it, then, while I was of those astray." }, { "n": 21, "arabic": "فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِى رَبِّى حُكْمًۭا وَجَعَلَنِى مِنَ ٱلْمُرْسَلِينَ", "translation": "So I fled from you when I feared you. Then my Lord granted me wisdom and prophethood and appointed me [as one] of the messengers." }, { "n": 22, "arabic": "وَتِلْكَ نِعْمَةٌۭ تَمُنُّهَا عَلَىَّ أَنْ عَبَّدتَّ بَنِىٓ إِسْرَٰٓءِيلَ", "translation": "And is this a favor of which you remind me - that you have enslaved the Children of Israel?\"" }, { "n": 23, "arabic": "قَالَ فِرْعَوْنُ وَمَا رَبُّ ٱلْعَٰلَمِينَ", "translation": "Said Pharaoh, \"And what is the Lord of the worlds?\"" }, { "n": 24, "arabic": "قَالَ رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَآ ۖ إِن كُنتُم مُّوقِنِينَ", "translation": "[Moses] said, \"The Lord of the heavens and earth and that between them, if you should be convinced.\"" }, { "n": 25, "arabic": "قَالَ لِمَنْ حَوْلَهُۥٓ أَلَا تَسْتَمِعُونَ", "translation": "[Pharaoh] said to those around him, \"Do you not hear?\"" }, { "n": 26, "arabic": "قَالَ رَبُّكُمْ وَرَبُّ ءَابَآئِكُمُ ٱلْأَوَّلِينَ", "translation": "[Moses] said, \"Your Lord and the Lord of your first forefathers.\"" }, { "n": 27, "arabic": "قَالَ إِنَّ رَسُولَكُمُ ٱلَّذِىٓ أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌۭ", "translation": "[Pharaoh] said, \"Indeed, your 'messenger' who has been sent to you is mad.\"" }, { "n": 28, "arabic": "قَالَ رَبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ وَمَا بَيْنَهُمَآ ۖ إِن كُنتُمْ تَعْقِلُونَ", "translation": "[Moses] said, \"Lord of the east and the west and that between them, if you were to reason.\"" }, { "n": 29, "arabic": "قَالَ لَئِنِ ٱتَّخَذْتَ إِلَٰهًا غَيْرِى لَأَجْعَلَنَّكَ مِنَ ٱلْمَسْجُونِينَ", "translation": "[Pharaoh] said, \"If you take a god other than me, I will surely place you among those imprisoned.\"" }, { "n": 30, "arabic": "قَالَ أَوَلَوْ جِئْتُكَ بِشَىْءٍۢ مُّبِينٍۢ", "translation": "[Moses] said, \"Even if I brought you proof manifest?\"" }, { "n": 31, "arabic": "قَالَ فَأْتِ بِهِۦٓ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ", "translation": "[Pharaoh] said, \"Then bring it, if you should be of the truthful.\"" }, { "n": 32, "arabic": "فَأَلْقَىٰ عَصَاهُ فَإِذَا هِىَ ثُعْبَانٌۭ مُّبِينٌۭ", "translation": "So [Moses] threw his staff, and suddenly it was a serpent manifest." }, { "n": 33, "arabic": "وَنَزَعَ يَدَهُۥ فَإِذَا هِىَ بَيْضَآءُ لِلنَّٰظِرِينَ", "translation": "And he drew out his hand; thereupon it was white for the observers." }, { "n": 34, "arabic": "قَالَ لِلْمَلَإِ حَوْلَهُۥٓ إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌۭ", "translation": "[Pharaoh] said to the eminent ones around him, \"Indeed, this is a learned magician." }, { "n": 35, "arabic": "يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُم بِسِحْرِهِۦ فَمَاذَا تَأْمُرُونَ", "translation": "He wants to drive you out of your land by his magic, so what do you advise?\"" }, { "n": 36, "arabic": "قَالُوٓا۟ أَرْجِهْ وَأَخَاهُ وَٱبْعَثْ فِى ٱلْمَدَآئِنِ حَٰشِرِينَ", "translation": "They said, \"Postpone [the matter of] him and his brother and send among the cities gatherers" }, { "n": 37, "arabic": "يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍۢ", "translation": "Who will bring you every learned, skilled magician.\"" }, { "n": 38, "arabic": "فَجُمِعَ ٱلسَّحَرَةُ لِمِيقَٰتِ يَوْمٍۢ مَّعْلُومٍۢ", "translation": "So the magicians were assembled for the appointment of a well-known day." }, { "n": 39, "arabic": "وَقِيلَ لِلنَّاسِ هَلْ أَنتُم مُّجْتَمِعُونَ", "translation": "And it was said to the people, \"Will you congregate" }, { "n": 40, "arabic": "لَعَلَّنَا نَتَّبِعُ ٱلسَّحَرَةَ إِن كَانُوا۟ هُمُ ٱلْغَٰلِبِينَ", "translation": "That we might follow the magicians if they are the predominant?\"" }, { "n": 41, "arabic": "فَلَمَّا جَآءَ ٱلسَّحَرَةُ قَالُوا۟ لِفِرْعَوْنَ أَئِنَّ لَنَا لَأَجْرًا إِن كُنَّا نَحْنُ ٱلْغَٰلِبِينَ", "translation": "And when the magicians arrived, they said to Pharaoh, \"Is there indeed for us a reward if we are the predominant?\"" }, { "n": 42, "arabic": "قَالَ نَعَمْ وَإِنَّكُمْ إِذًۭا لَّمِنَ ٱلْمُقَرَّبِينَ", "translation": "He said, \"Yes, and indeed, you will then be of those near [to me].\"" }, { "n": 43, "arabic": "قَالَ لَهُم مُّوسَىٰٓ أَلْقُوا۟ مَآ أَنتُم مُّلْقُونَ", "translation": "Moses said to them, \"Throw whatever you will throw.\"" }, { "n": 44, "arabic": "فَأَلْقَوْا۟ حِبَالَهُمْ وَعِصِيَّهُمْ وَقَالُوا۟ بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ ٱلْغَٰلِبُونَ", "translation": "So they threw their ropes and their staffs and said, \"By the might of Pharaoh, indeed it is we who are predominant.\"" }, { "n": 45, "arabic": "فَأَلْقَىٰ مُوسَىٰ عَصَاهُ فَإِذَا هِىَ تَلْقَفُ مَا يَأْفِكُونَ", "translation": "Then Moses threw his staff, and at once it devoured what they falsified." }, { "n": 46, "arabic": "فَأُلْقِىَ ٱلسَّحَرَةُ سَٰجِدِينَ", "translation": "So the magicians fell down in prostration [to Allah]." }, { "n": 47, "arabic": "قَالُوٓا۟ ءَامَنَّا بِرَبِّ ٱلْعَٰلَمِينَ", "translation": "They said, \"We have believed in the Lord of the worlds," }, { "n": 48, "arabic": "رَبِّ مُوسَىٰ وَهَٰرُونَ", "translation": "The Lord of Moses and Aaron.\"" }, { "n": 49, "arabic": "قَالَ ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ فَلَسَوْفَ تَعْلَمُونَ ۚ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَٰفٍۢ وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ", "translation": "[Pharaoh] said, \"You believed Moses before I gave you permission. Indeed, he is your leader who has taught you magic, but you are going to know. I will surely cut off your hands and your feet on opposite sides, and I will surely crucify you all.\"" }, { "n": 50, "arabic": "قَالُوا۟ لَا ضَيْرَ ۖ إِنَّآ إِلَىٰ رَبِّنَا مُنقَلِبُونَ", "translation": "They said, \"No harm. Indeed, to our Lord we will return." }, { "n": 51, "arabic": "إِنَّا نَطْمَعُ أَن يَغْفِرَ لَنَا رَبُّنَا خَطَٰيَٰنَآ أَن كُنَّآ أَوَّلَ ٱلْمُؤْمِنِينَ", "translation": "Indeed, we aspire that our Lord will forgive us our sins because we were the first of the believers.\"" }, { "n": 52, "arabic": "۞ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِىٓ إِنَّكُم مُّتَّبَعُونَ", "translation": "And We inspired to Moses, \"Travel by night with My servants; indeed, you will be pursued.\"" }, { "n": 53, "arabic": "فَأَرْسَلَ فِرْعَوْنُ فِى ٱلْمَدَآئِنِ حَٰشِرِينَ", "translation": "Then Pharaoh sent among the cities gatherers" }, { "n": 54, "arabic": "إِنَّ هَٰٓؤُلَآءِ لَشِرْذِمَةٌۭ قَلِيلُونَ", "translation": "[And said], \"Indeed, those are but a small band," }, { "n": 55, "arabic": "وَإِنَّهُمْ لَنَا لَغَآئِظُونَ", "translation": "And indeed, they are enraging us," }, { "n": 56, "arabic": "وَإِنَّا لَجَمِيعٌ حَٰذِرُونَ", "translation": "And indeed, we are a cautious society... \"" }, { "n": 57, "arabic": "فَأَخْرَجْنَٰهُم مِّن جَنَّٰتٍۢ وَعُيُونٍۢ", "translation": "So We removed them from gardens and springs" }, { "n": 58, "arabic": "وَكُنُوزٍۢ وَمَقَامٍۢ كَرِيمٍۢ", "translation": "And treasures and honorable station -" }, { "n": 59, "arabic": "كَذَٰلِكَ وَأَوْرَثْنَٰهَا بَنِىٓ إِسْرَٰٓءِيلَ", "translation": "Thus. And We caused to inherit it the Children of Israel." }, { "n": 60, "arabic": "فَأَتْبَعُوهُم مُّشْرِقِينَ", "translation": "So they pursued them at sunrise." }, { "n": 61, "arabic": "فَلَمَّا تَرَٰٓءَا ٱلْجَمْعَانِ قَالَ أَصْحَٰبُ مُوسَىٰٓ إِنَّا لَمُدْرَكُونَ", "translation": "And when the two companies saw one another, the companions of Moses said, \"Indeed, we are to be overtaken!\"" }, { "n": 62, "arabic": "قَالَ كَلَّآ ۖ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ", "translation": "[Moses] said, \"No! Indeed, with me is my Lord; He will guide me.\"" }, { "n": 63, "arabic": "فَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْبَحْرَ ۖ فَٱنفَلَقَ فَكَانَ كُلُّ فِرْقٍۢ كَٱلطَّوْدِ ٱلْعَظِيمِ", "translation": "Then We inspired to Moses, \"Strike with your staff the sea,\" and it parted, and each portion was like a great towering mountain." }, { "n": 64, "arabic": "وَأَزْلَفْنَا ثَمَّ ٱلْءَاخَرِينَ", "translation": "And We advanced thereto the pursuers." }, { "n": 65, "arabic": "وَأَنجَيْنَا مُوسَىٰ وَمَن مَّعَهُۥٓ أَجْمَعِينَ", "translation": "And We saved Moses and those with him, all together." }, { "n": 66, "arabic": "ثُمَّ أَغْرَقْنَا ٱلْءَاخَرِينَ", "translation": "Then We drowned the others." }, { "n": 67, "arabic": "إِنَّ فِى ذَٰلِكَ لَءَايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ", "translation": "Indeed in that is a sign, but most of them were not to be believers." }, { "n": 68, "arabic": "وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ", "translation": "And indeed, your Lord - He is the Exalted in Might, the Merciful." }, { "n": 69, "arabic": "وَٱتْلُ عَلَيْهِمْ نَبَأَ إِبْرَٰهِيمَ", "translation": "And recite to them the news of Abraham," }, { "n": 70, "arabic": "إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَا تَعْبُدُونَ", "translation": "When he said to his father and his people, \"What do you worship?\"" }, { "n": 71, "arabic": "قَالُوا۟ نَعْبُدُ أَصْنَامًۭا فَنَظَلُّ لَهَا عَٰكِفِينَ", "translation": "They said, \"We worship idols and remain to them devoted.\"" }, { "n": 72, "arabic": "قَالَ هَلْ يَسْمَعُونَكُمْ إِذْ تَدْعُونَ", "translation": "He said, \"Do they hear you when you supplicate?" }, { "n": 73, "arabic": "أَوْ يَنفَعُونَكُمْ أَوْ يَضُرُّونَ", "translation": "Or do they benefit you, or do they harm?\"" }, { "n": 74, "arabic": "قَالُوا۟ بَلْ وَجَدْنَآ ءَابَآءَنَا كَذَٰلِكَ يَفْعَلُونَ", "translation": "They said, \"But we found our fathers doing thus.\"" }, { "n": 75, "arabic": "قَالَ أَفَرَءَيْتُم مَّا كُنتُمْ تَعْبُدُونَ", "translation": "He said, \"Then do you see what you have been worshipping," }, { "n": 76, "arabic": "أَنتُمْ وَءَابَآؤُكُمُ ٱلْأَقْدَمُونَ", "translation": "You and your ancient forefathers?" }, { "n": 77, "arabic": "فَإِنَّهُمْ عَدُوٌّۭ لِّىٓ إِلَّا رَبَّ ٱلْعَٰلَمِينَ", "translation": "Indeed, they are enemies to me, except the Lord of the worlds," }, { "n": 78, "arabic": "ٱلَّذِى خَلَقَنِى فَهُوَ يَهْدِينِ", "translation": "Who created me, and He [it is who] guides me." }, { "n": 79, "arabic": "وَٱلَّذِى هُوَ يُطْعِمُنِى وَيَسْقِينِ", "translation": "And it is He who feeds me and gives me drink." }, { "n": 80, "arabic": "وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ", "translation": "And when I am ill, it is He who cures me" }, { "n": 81, "arabic": "وَٱلَّذِى يُمِيتُنِى ثُمَّ يُحْيِينِ", "translation": "And who will cause me to die and then bring me to life" }, { "n": 82, "arabic": "وَٱلَّذِىٓ أَطْمَعُ أَن يَغْفِرَ لِى خَطِيٓـَٔتِى يَوْمَ ٱلدِّينِ", "translation": "And who I aspire that He will forgive me my sin on the Day of Recompense.\"" }, { "n": 83, "arabic": "رَبِّ هَبْ لِى حُكْمًۭا وَأَلْحِقْنِى بِٱلصَّٰلِحِينَ", "translation": "[And he said], \"My Lord, grant me authority and join me with the righteous." }, { "n": 84, "arabic": "وَٱجْعَل لِّى لِسَانَ صِدْقٍۢ فِى ٱلْءَاخِرِينَ", "translation": "And grant me a reputation of honor among later generations." }, { "n": 85, "arabic": "وَٱجْعَلْنِى مِن وَرَثَةِ جَنَّةِ ٱلنَّعِيمِ", "translation": "And place me among the inheritors of the Garden of Pleasure." }, { "n": 86, "arabic": "وَٱغْفِرْ لِأَبِىٓ إِنَّهُۥ كَانَ مِنَ ٱلضَّآلِّينَ", "translation": "And forgive my father. Indeed, he has been of those astray." }, { "n": 87, "arabic": "وَلَا تُخْزِنِى يَوْمَ يُبْعَثُونَ", "translation": "And do not disgrace me on the Day they are [all] resurrected -" }, { "n": 88, "arabic": "يَوْمَ لَا يَنفَعُ مَالٌۭ وَلَا بَنُونَ", "translation": "The Day when there will not benefit [anyone] wealth or children" }, { "n": 89, "arabic": "إِلَّا مَنْ أَتَى ٱللَّهَ بِقَلْبٍۢ سَلِيمٍۢ", "translation": "But only one who comes to Allah with a sound heart.\"" }, { "n": 90, "arabic": "وَأُزْلِفَتِ ٱلْجَنَّةُ لِلْمُتَّقِينَ", "translation": "And Paradise will be brought near [that Day] to the righteous." }, { "n": 91, "arabic": "وَبُرِّزَتِ ٱلْجَحِيمُ لِلْغَاوِينَ", "translation": "And Hellfire will be brought forth for the deviators," }, { "n": 92, "arabic": "وَقِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تَعْبُدُونَ", "translation": "And it will be said to them, \"Where are those you used to worship" }, { "n": 93, "arabic": "مِن دُونِ ٱللَّهِ هَلْ يَنصُرُونَكُمْ أَوْ يَنتَصِرُونَ", "translation": "Other than Allah? Can they help you or help themselves?\"" }, { "n": 94, "arabic": "فَكُبْكِبُوا۟ فِيهَا هُمْ وَٱلْغَاوُۥنَ", "translation": "So they will be overturned into Hellfire, they and the deviators" }, { "n": 95, "arabic": "وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ", "translation": "And the soldiers of Iblees, all together." }, { "n": 96, "arabic": "قَالُوا۟ وَهُمْ فِيهَا يَخْتَصِمُونَ", "translation": "They will say while they dispute therein," }, { "n": 97, "arabic": "تَٱللَّهِ إِن كُنَّا لَفِى ضَلَٰلٍۢ مُّبِينٍ", "translation": "\"By Allah, we were indeed in manifest error" }, { "n": 98, "arabic": "إِذْ نُسَوِّيكُم بِرَبِّ ٱلْعَٰلَمِينَ", "translation": "When we equated you with the Lord of the worlds." }, { "n": 99, "arabic": "وَمَآ أَضَلَّنَآ إِلَّا ٱلْمُجْرِمُونَ", "translation": "And no one misguided us except the criminals." }, { "n": 100, "arabic": "فَمَا لَنَا مِن شَٰفِعِينَ", "translation": "So now we have no intercessors" }, { "n": 101, "arabic": "وَلَا صَدِيقٍ حَمِيمٍۢ", "translation": "And not a devoted friend." }, { "n": 102, "arabic": "فَلَوْ أَنَّ لَنَا كَرَّةًۭ فَنَكُونَ مِنَ ٱلْمُؤْمِنِينَ", "translation": "Then if we only had a return [to the world] and could be of the believers... \"" }, { "n": 103, "arabic": "إِنَّ فِى ذَٰلِكَ لَءَايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ", "translation": "Indeed in that is a sign, but most of them were not to be believers." }, { "n": 104, "arabic": "وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ", "translation": "And indeed, your Lord - He is the Exalted in Might, the Merciful." }, { "n": 105, "arabic": "كَذَّبَتْ قَوْمُ نُوحٍ ٱلْمُرْسَلِينَ", "translation": "The people of Noah denied the messengers" }, { "n": 106, "arabic": "إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلَا تَتَّقُونَ", "translation": "When their brother Noah said to them, \"Will you not fear Allah?" }, { "n": 107, "arabic": "إِنِّى لَكُمْ رَسُولٌ أَمِينٌۭ", "translation": "Indeed, I am to you a trustworthy messenger." }, { "n": 108, "arabic": "فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ", "translation": "So fear Allah and obey me." }, { "n": 109, "arabic": "وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَٰلَمِينَ", "translation": "And I do not ask you for it any payment. My payment is only from the Lord of the worlds." }, { "n": 110, "arabic": "فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ", "translation": "So fear Allah and obey me.\"" }, { "n": 111, "arabic": "۞ قَالُوٓا۟ أَنُؤْمِنُ لَكَ وَٱتَّبَعَكَ ٱلْأَرْذَلُونَ", "translation": "They said, \"Should we believe you while you are followed by the lowest [class of people]?\"" }, { "n": 112, "arabic": "قَالَ وَمَا عِلْمِى بِمَا كَانُوا۟ يَعْمَلُونَ", "translation": "He said, \"And what is my knowledge of what they used to do?" }, { "n": 113, "arabic": "إِنْ حِسَابُهُمْ إِلَّا عَلَىٰ رَبِّى ۖ لَوْ تَشْعُرُونَ", "translation": "Their account is only upon my Lord, if you [could] perceive." }, { "n": 114, "arabic": "وَمَآ أَنَا۠ بِطَارِدِ ٱلْمُؤْمِنِينَ", "translation": "And I am not one to drive away the believers." }, { "n": 115, "arabic": "إِنْ أَنَا۠ إِلَّا نَذِيرٌۭ مُّبِينٌۭ", "translation": "I am only a clear warner.\"" }, { "n": 116, "arabic": "قَالُوا۟ لَئِن لَّمْ تَنتَهِ يَٰنُوحُ لَتَكُونَنَّ مِنَ ٱلْمَرْجُومِينَ", "translation": "They said, \"If you do not desist, O Noah, you will surely be of those who are stoned.\"" }, { "n": 117, "arabic": "قَالَ رَبِّ إِنَّ قَوْمِى كَذَّبُونِ", "translation": "He said, \"My Lord, indeed my people have denied me." }, { "n": 118, "arabic": "فَٱفْتَحْ بَيْنِى وَبَيْنَهُمْ فَتْحًۭا وَنَجِّنِى وَمَن مَّعِىَ مِنَ ٱلْمُؤْمِنِينَ", "translation": "Then judge between me and them with decisive judgement and save me and those with me of the believers.\"" }, { "n": 119, "arabic": "فَأَنجَيْنَٰهُ وَمَن مَّعَهُۥ فِى ٱلْفُلْكِ ٱلْمَشْحُونِ", "translation": "So We saved him and those with him in the laden ship." }, { "n": 120, "arabic": "ثُمَّ أَغْرَقْنَا بَعْدُ ٱلْبَاقِينَ", "translation": "Then We drowned thereafter the remaining ones." }, { "n": 121, "arabic": "إِنَّ فِى ذَٰلِكَ لَءَايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ", "translation": "Indeed in that is a sign, but most of them were not to be believers." }, { "n": 122, "arabic": "وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ", "translation": "And indeed, your Lord - He is the Exalted in Might, the Merciful." }, { "n": 123, "arabic": "كَذَّبَتْ عَادٌ ٱلْمُرْسَلِينَ", "translation": "'Aad denied the messengers" }, { "n": 124, "arabic": "إِذْ قَالَ لَهُمْ أَخُوهُمْ هُودٌ أَلَا تَتَّقُونَ", "translation": "When their brother Hud said to them, \"Will you not fear Allah?" }, { "n": 125, "arabic": "إِنِّى لَكُمْ رَسُولٌ أَمِينٌۭ", "translation": "Indeed, I am to you a trustworthy messenger." }, { "n": 126, "arabic": "فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ", "translation": "So fear Allah and obey me." }, { "n": 127, "arabic": "وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَٰلَمِينَ", "translation": "And I do not ask you for it any payment. My payment is only from the Lord of the worlds." }, { "n": 128, "arabic": "أَتَبْنُونَ بِكُلِّ رِيعٍ ءَايَةًۭ تَعْبَثُونَ", "translation": "Do you construct on every elevation a sign, amusing yourselves," }, { "n": 129, "arabic": "وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ", "translation": "And take for yourselves palaces and fortresses that you might abide eternally?" }, { "n": 130, "arabic": "وَإِذَا بَطَشْتُم بَطَشْتُمْ جَبَّارِينَ", "translation": "And when you strike, you strike as tyrants." }, { "n": 131, "arabic": "فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ", "translation": "So fear Allah and obey me." }, { "n": 132, "arabic": "وَٱتَّقُوا۟ ٱلَّذِىٓ أَمَدَّكُم بِمَا تَعْلَمُونَ", "translation": "And fear He who provided you with that which you know," }, { "n": 133, "arabic": "أَمَدَّكُم بِأَنْعَٰمٍۢ وَبَنِينَ", "translation": "Provided you with grazing livestock and children" }, { "n": 134, "arabic": "وَجَنَّٰتٍۢ وَعُيُونٍ", "translation": "And gardens and springs." }, { "n": 135, "arabic": "إِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍۢ", "translation": "Indeed, I fear for you the punishment of a terrible day.\"" }, { "n": 136, "arabic": "قَالُوا۟ سَوَآءٌ عَلَيْنَآ أَوَعَظْتَ أَمْ لَمْ تَكُن مِّنَ ٱلْوَٰعِظِينَ", "translation": "They said, \"It is all the same to us whether you advise or are not of the advisors." }, { "n": 137, "arabic": "إِنْ هَٰذَآ إِلَّا خُلُقُ ٱلْأَوَّلِينَ", "translation": "This is not but the custom of the former peoples," }, { "n": 138, "arabic": "وَمَا نَحْنُ بِمُعَذَّبِينَ", "translation": "And we are not to be punished.\"" }, { "n": 139, "arabic": "فَكَذَّبُوهُ فَأَهْلَكْنَٰهُمْ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ", "translation": "And they denied him, so We destroyed them. Indeed in that is a sign, but most of them were not to be believers." }, { "n": 140, "arabic": "وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ", "translation": "And indeed, your Lord - He is the Exalted in Might, the Merciful." }, { "n": 141, "arabic": "كَذَّبَتْ ثَمُودُ ٱلْمُرْسَلِينَ", "translation": "Thamud denied the messengers" }, { "n": 142, "arabic": "إِذْ قَالَ لَهُمْ أَخُوهُمْ صَٰلِحٌ أَلَا تَتَّقُونَ", "translation": "When their brother Salih said to them, \"Will you not fear Allah?" }, { "n": 143, "arabic": "إِنِّى لَكُمْ رَسُولٌ أَمِينٌۭ", "translation": "Indeed, I am to you a trustworthy messenger." }, { "n": 144, "arabic": "فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ", "translation": "So fear Allah and obey me." }, { "n": 145, "arabic": "وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَٰلَمِينَ", "translation": "And I do not ask you for it any payment. My payment is only from the Lord of the worlds." }, { "n": 146, "arabic": "أَتُتْرَكُونَ فِى مَا هَٰهُنَآ ءَامِنِينَ", "translation": "Will you be left in what is here, secure [from death]," }, { "n": 147, "arabic": "فِى جَنَّٰتٍۢ وَعُيُونٍۢ", "translation": "Within gardens and springs" }, { "n": 148, "arabic": "وَزُرُوعٍۢ وَنَخْلٍۢ طَلْعُهَا هَضِيمٌۭ", "translation": "And fields of crops and palm trees with softened fruit?" }, { "n": 149, "arabic": "وَتَنْحِتُونَ مِنَ ٱلْجِبَالِ بُيُوتًۭا فَٰرِهِينَ", "translation": "And you carve out of the mountains, homes, with skill." }, { "n": 150, "arabic": "فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ", "translation": "So fear Allah and obey me." }, { "n": 151, "arabic": "وَلَا تُطِيعُوٓا۟ أَمْرَ ٱلْمُسْرِفِينَ", "translation": "And do not obey the order of the transgressors," }, { "n": 152, "arabic": "ٱلَّذِينَ يُفْسِدُونَ فِى ٱلْأَرْضِ وَلَا يُصْلِحُونَ", "translation": "Who cause corruption in the land and do not amend.\"" }, { "n": 153, "arabic": "قَالُوٓا۟ إِنَّمَآ أَنتَ مِنَ ٱلْمُسَحَّرِينَ", "translation": "They said, \"You are only of those affected by magic." }, { "n": 154, "arabic": "مَآ أَنتَ إِلَّا بَشَرٌۭ مِّثْلُنَا فَأْتِ بِـَٔايَةٍ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ", "translation": "You are but a man like ourselves, so bring a sign, if you should be of the truthful.\"" }, { "n": 155, "arabic": "قَالَ هَٰذِهِۦ نَاقَةٌۭ لَّهَا شِرْبٌۭ وَلَكُمْ شِرْبُ يَوْمٍۢ مَّعْلُومٍۢ", "translation": "He said, \"This is a she-camel. For her is a [time of] drink, and for you is a [time of] drink, [each] on a known day." }, { "n": 156, "arabic": "وَلَا تَمَسُّوهَا بِسُوٓءٍۢ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍۢ", "translation": "And do not touch her with harm, lest you be seized by the punishment of a terrible day.\"" }, { "n": 157, "arabic": "فَعَقَرُوهَا فَأَصْبَحُوا۟ نَٰدِمِينَ", "translation": "But they hamstrung her and so became regretful." }, { "n": 158, "arabic": "فَأَخَذَهُمُ ٱلْعَذَابُ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ", "translation": "And the punishment seized them. Indeed in that is a sign, but most of them were not to be believers." }, { "n": 159, "arabic": "وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ", "translation": "And indeed, your Lord - He is the Exalted in Might, the Merciful." }, { "n": 160, "arabic": "كَذَّبَتْ قَوْمُ لُوطٍ ٱلْمُرْسَلِينَ", "translation": "The people of Lot denied the messengers" }, { "n": 161, "arabic": "إِذْ قَالَ لَهُمْ أَخُوهُمْ لُوطٌ أَلَا تَتَّقُونَ", "translation": "When their brother Lot said to them, \"Will you not fear Allah?" }, { "n": 162, "arabic": "إِنِّى لَكُمْ رَسُولٌ أَمِينٌۭ", "translation": "Indeed, I am to you a trustworthy messenger." }, { "n": 163, "arabic": "فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ", "translation": "So fear Allah and obey me." }, { "n": 164, "arabic": "وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَٰلَمِينَ", "translation": "And I do not ask you for it any payment. My payment is only from the Lord of the worlds." }, { "n": 165, "arabic": "أَتَأْتُونَ ٱلذُّكْرَانَ مِنَ ٱلْعَٰلَمِينَ", "translation": "Do you approach males among the worlds" }, { "n": 166, "arabic": "وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُم مِّنْ أَزْوَٰجِكُم ۚ بَلْ أَنتُمْ قَوْمٌ عَادُونَ", "translation": "And leave what your Lord has created for you as mates? But you are a people transgressing.\"" }, { "n": 167, "arabic": "قَالُوا۟ لَئِن لَّمْ تَنتَهِ يَٰلُوطُ لَتَكُونَنَّ مِنَ ٱلْمُخْرَجِينَ", "translation": "They said, \"If you do not desist, O Lot, you will surely be of those evicted.\"" }, { "n": 168, "arabic": "قَالَ إِنِّى لِعَمَلِكُم مِّنَ ٱلْقَالِينَ", "translation": "He said, \"Indeed, I am, toward your deed, of those who detest [it]." }, { "n": 169, "arabic": "رَبِّ نَجِّنِى وَأَهْلِى مِمَّا يَعْمَلُونَ", "translation": "My Lord, save me and my family from [the consequence of] what they do.\"" }, { "n": 170, "arabic": "فَنَجَّيْنَٰهُ وَأَهْلَهُۥٓ أَجْمَعِينَ", "translation": "So We saved him and his family, all," }, { "n": 171, "arabic": "إِلَّا عَجُوزًۭا فِى ٱلْغَٰبِرِينَ", "translation": "Except an old woman among those who remained behind." }, { "n": 172, "arabic": "ثُمَّ دَمَّرْنَا ٱلْءَاخَرِينَ", "translation": "Then We destroyed the others." }, { "n": 173, "arabic": "وَأَمْطَرْنَا عَلَيْهِم مَّطَرًۭا ۖ فَسَآءَ مَطَرُ ٱلْمُنذَرِينَ", "translation": "And We rained upon them a rain [of stones], and evil was the rain of those who were warned." }, { "n": 174, "arabic": "إِنَّ فِى ذَٰلِكَ لَءَايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ", "translation": "Indeed in that is a sign, but most of them were not to be believers." }, { "n": 175, "arabic": "وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ", "translation": "And indeed, your Lord - He is the Exalted in Might, the Merciful." }, { "n": 176, "arabic": "كَذَّبَ أَصْحَٰبُ لْـَٔيْكَةِ ٱلْمُرْسَلِينَ", "translation": "The companions of the thicket denied the messengers" }, { "n": 177, "arabic": "إِذْ قَالَ لَهُمْ شُعَيْبٌ أَلَا تَتَّقُونَ", "translation": "When Shu'ayb said to them, \"Will you not fear Allah?" }, { "n": 178, "arabic": "إِنِّى لَكُمْ رَسُولٌ أَمِينٌۭ", "translation": "Indeed, I am to you a trustworthy messenger." }, { "n": 179, "arabic": "فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ", "translation": "So fear Allah and obey me." }, { "n": 180, "arabic": "وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَٰلَمِينَ", "translation": "And I do not ask you for it any payment. My payment is only from the Lord of the worlds." }, { "n": 181, "arabic": "۞ أَوْفُوا۟ ٱلْكَيْلَ وَلَا تَكُونُوا۟ مِنَ ٱلْمُخْسِرِينَ", "translation": "Give full measure and do not be of those who cause loss." }, { "n": 182, "arabic": "وَزِنُوا۟ بِٱلْقِسْطَاسِ ٱلْمُسْتَقِيمِ", "translation": "And weigh with an even balance." }, { "n": 183, "arabic": "وَلَا تَبْخَسُوا۟ ٱلنَّاسَ أَشْيَآءَهُمْ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ", "translation": "And do not deprive people of their due and do not commit abuse on earth, spreading corruption." }, { "n": 184, "arabic": "وَٱتَّقُوا۟ ٱلَّذِى خَلَقَكُمْ وَٱلْجِبِلَّةَ ٱلْأَوَّلِينَ", "translation": "And fear He who created you and the former creation.\"" }, { "n": 185, "arabic": "قَالُوٓا۟ إِنَّمَآ أَنتَ مِنَ ٱلْمُسَحَّرِينَ", "translation": "They said, \"You are only of those affected by magic." }, { "n": 186, "arabic": "وَمَآ أَنتَ إِلَّا بَشَرٌۭ مِّثْلُنَا وَإِن نَّظُنُّكَ لَمِنَ ٱلْكَٰذِبِينَ", "translation": "You are but a man like ourselves, and indeed, we think you are among the liars." }, { "n": 187, "arabic": "فَأَسْقِطْ عَلَيْنَا كِسَفًۭا مِّنَ ٱلسَّمَآءِ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ", "translation": "So cause to fall upon us fragments of the sky, if you should be of the truthful.\"" }, { "n": 188, "arabic": "قَالَ رَبِّىٓ أَعْلَمُ بِمَا تَعْمَلُونَ", "translation": "He said, \"My Lord is most knowing of what you do.\"" }, { "n": 189, "arabic": "فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ ٱلظُّلَّةِ ۚ إِنَّهُۥ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ", "translation": "And they denied him, so the punishment of the day of the black cloud seized them. Indeed, it was the punishment of a terrible day." }, { "n": 190, "arabic": "إِنَّ فِى ذَٰلِكَ لَءَايَةًۭ ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ", "translation": "Indeed in that is a sign, but most of them were not to be believers." }, { "n": 191, "arabic": "وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ", "translation": "And indeed, your Lord - He is the Exalted in Might, the Merciful." }, { "n": 192, "arabic": "وَإِنَّهُۥ لَتَنزِيلُ رَبِّ ٱلْعَٰلَمِينَ", "translation": "And indeed, the Qur'an is the revelation of the Lord of the worlds." }, { "n": 193, "arabic": "نَزَلَ بِهِ ٱلرُّوحُ ٱلْأَمِينُ", "translation": "The Trustworthy Spirit has brought it down" }, { "n": 194, "arabic": "عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ ٱلْمُنذِرِينَ", "translation": "Upon your heart, [O Muhammad] - that you may be of the warners -" }, { "n": 195, "arabic": "بِلِسَانٍ عَرَبِىٍّۢ مُّبِينٍۢ", "translation": "In a clear Arabic language." }, { "n": 196, "arabic": "وَإِنَّهُۥ لَفِى زُبُرِ ٱلْأَوَّلِينَ", "translation": "And indeed, it is [mentioned] in the scriptures of former peoples." }, { "n": 197, "arabic": "أَوَلَمْ يَكُن لَّهُمْ ءَايَةً أَن يَعْلَمَهُۥ عُلَمَٰٓؤُا۟ بَنِىٓ إِسْرَٰٓءِيلَ", "translation": "And has it not been a sign to them that it is recognized by the scholars of the Children of Israel?" }, { "n": 198, "arabic": "وَلَوْ نَزَّلْنَٰهُ عَلَىٰ بَعْضِ ٱلْأَعْجَمِينَ", "translation": "And even if We had revealed it to one among the foreigners" }, { "n": 199, "arabic": "فَقَرَأَهُۥ عَلَيْهِم مَّا كَانُوا۟ بِهِۦ مُؤْمِنِينَ", "translation": "And he had recited it to them [perfectly], they would [still] not have been believers in it." }, { "n": 200, "arabic": "كَذَٰلِكَ سَلَكْنَٰهُ فِى قُلُوبِ ٱلْمُجْرِمِينَ", "translation": "Thus have We inserted disbelief into the hearts of the criminals." }, { "n": 201, "arabic": "لَا يُؤْمِنُونَ بِهِۦ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ", "translation": "They will not believe in it until they see the painful punishment." }, { "n": 202, "arabic": "فَيَأْتِيَهُم بَغْتَةًۭ وَهُمْ لَا يَشْعُرُونَ", "translation": "And it will come to them suddenly while they perceive [it] not." }, { "n": 203, "arabic": "فَيَقُولُوا۟ هَلْ نَحْنُ مُنظَرُونَ", "translation": "And they will say, \"May we be reprieved?\"" }, { "n": 204, "arabic": "أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ", "translation": "So for Our punishment are they impatient?" }, { "n": 205, "arabic": "أَفَرَءَيْتَ إِن مَّتَّعْنَٰهُمْ سِنِينَ", "translation": "Then have you considered if We gave them enjoyment for years" }, { "n": 206, "arabic": "ثُمَّ جَآءَهُم مَّا كَانُوا۟ يُوعَدُونَ", "translation": "And then there came to them that which they were promised?" }, { "n": 207, "arabic": "مَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يُمَتَّعُونَ", "translation": "They would not be availed by the enjoyment with which they were provided." }, { "n": 208, "arabic": "وَمَآ أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا لَهَا مُنذِرُونَ", "translation": "And We did not destroy any city except that it had warners" }, { "n": 209, "arabic": "ذِكْرَىٰ وَمَا كُنَّا ظَٰلِمِينَ", "translation": "As a reminder; and never have We been unjust." }, { "n": 210, "arabic": "وَمَا تَنَزَّلَتْ بِهِ ٱلشَّيَٰطِينُ", "translation": "And the devils have not brought the revelation down." }, { "n": 211, "arabic": "وَمَا يَنۢبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ", "translation": "It is not allowable for them, nor would they be able." }, { "n": 212, "arabic": "إِنَّهُمْ عَنِ ٱلسَّمْعِ لَمَعْزُولُونَ", "translation": "Indeed they, from [its] hearing, are removed." }, { "n": 213, "arabic": "فَلَا تَدْعُ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ فَتَكُونَ مِنَ ٱلْمُعَذَّبِينَ", "translation": "So do not invoke with Allah another deity and [thus] be among the punished." }, { "n": 214, "arabic": "وَأَنذِرْ عَشِيرَتَكَ ٱلْأَقْرَبِينَ", "translation": "And warn, [O Muhammad], your closest kindred." }, { "n": 215, "arabic": "وَٱخْفِضْ جَنَاحَكَ لِمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ", "translation": "And lower your wing to those who follow you of the believers." }, { "n": 216, "arabic": "فَإِنْ عَصَوْكَ فَقُلْ إِنِّى بَرِىٓءٌۭ مِّمَّا تَعْمَلُونَ", "translation": "And if they disobey you, then say, \"Indeed, I am disassociated from what you are doing.\"" }, { "n": 217, "arabic": "وَتَوَكَّلْ عَلَى ٱلْعَزِيزِ ٱلرَّحِيمِ", "translation": "And rely upon the Exalted in Might, the Merciful," }, { "n": 218, "arabic": "ٱلَّذِى يَرَىٰكَ حِينَ تَقُومُ", "translation": "Who sees you when you arise" }, { "n": 219, "arabic": "وَتَقَلُّبَكَ فِى ٱلسَّٰجِدِينَ", "translation": "And your movement among those who prostrate." }, { "n": 220, "arabic": "إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ", "translation": "Indeed, He is the Hearing, the Knowing." }, { "n": 221, "arabic": "هَلْ أُنَبِّئُكُمْ عَلَىٰ مَن تَنَزَّلُ ٱلشَّيَٰطِينُ", "translation": "Shall I inform you upon whom the devils descend?" }, { "n": 222, "arabic": "تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍۢ", "translation": "They descend upon every sinful liar." }, { "n": 223, "arabic": "يُلْقُونَ ٱلسَّمْعَ وَأَكْثَرُهُمْ كَٰذِبُونَ", "translation": "They pass on what is heard, and most of them are liars." }, { "n": 224, "arabic": "وَٱلشُّعَرَآءُ يَتَّبِعُهُمُ ٱلْغَاوُۥنَ", "translation": "And the poets - [only] the deviators follow them;" }, { "n": 225, "arabic": "أَلَمْ تَرَ أَنَّهُمْ فِى كُلِّ وَادٍۢ يَهِيمُونَ", "translation": "Do you not see that in every valley they roam" }, { "n": 226, "arabic": "وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ", "translation": "And that they say what they do not do? -" }, { "n": 227, "arabic": "إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَذَكَرُوا۟ ٱللَّهَ كَثِيرًۭا وَٱنتَصَرُوا۟ مِنۢ بَعْدِ مَا ظُلِمُوا۟ ۗ وَسَيَعْلَمُ ٱلَّذِينَ ظَلَمُوٓا۟ أَىَّ مُنقَلَبٍۢ يَنقَلِبُونَ", "translation": "Except those [poets] who believe and do righteous deeds and remember Allah often and defend [the Muslims] after they were wronged. And those who have wronged are going to know to what [kind of] return they will be returned." } ], "glosses": [ [ "Ta Seem Meem." ], [ "These", "(are the) Verses", "(of) the Book", "clear." ], [ "Perhaps you", "(would) kill", "yourself", "that not", "they become", "believers." ], [ "If", "We will,", "We can send down", "to them", "from", "the sky", "a Sign", "so would bend", "their necks", "to it", "(in) humility." ], [ "And (does) not", "come to them", "any", "reminder", "from", "the Most Gracious", "new,", "but", "they", "from it", "turn away." ], [ "So verily,", "they have denied,", "then will come to them", "the news", "(of) what", "they used", "at it", "(to) mock." ], [ "Do not", "they see", "at", "the earth -", "how many", "We produced", "in it", "of", "every", "kind", "noble." ], [ "Indeed,", "in", "that", "surely (is) a sign,", "but not", "are", "most of them", "believers." ], [ "And indeed", "your Lord,", "surely, He", "(is) the All-Mighty,", "the Most Merciful." ], [ "And when", "called", "your Lord", "Musa,", "[that],", "\"Go", "(to) the people", "(who are) wrongdoers" ], [ "(The) people", "(of) Firaun.", "Will not", "they fear?\"" ], [ "He said,", "\"My Lord!", "Indeed, I", "[I] fear", "that", "they will deny me." ], [ "And straitens", "my breast", "and not", "expresses well", "my tongue,", "so send", "for", "Harun." ], [ "And they have", "against me", "a crime,", "so I fear", "that", "they will kill me.\"" ], [ "He said,", "\"Nay,", "go both of you", "with Our Signs.", "Indeed, We", "(are) with you,", "listening." ], [ "So go both of you", "(to) Firaun", "and say,", "'Indeed, we", "(are the) Messenger", "(of the) Lord", "(of) the worlds" ], [ "[That]", "send", "with us", "(the) Children", "(of) Israel." ], [ "He said,", "\"Did not", "we bring you up", "among us", "(as) a child,", "and you remained", "among us", "of", "your life", "years?" ], [ "And you did", "your deed", "which", "you did,", "and you", "(were) of", "the ungrateful.\"" ], [ "He said,", "\"I did it", "when", "I", "(was) of", "those who are astray." ], [ "So I fled", "from you", "when", "I feared you.", "But granted", "to me", "my Lord,", "judgment", "and made me", "of", "the Messengers." ], [ "And this", "(is the) favor", "with which you reproach", "[on] me,", "that", "you have enslaved", "(the) Children", "(of) Israel." ], [ "Said", "Pharaoh", "\"And what", "(is the) Lord", "(of) the worlds?\"" ], [ "He said,", "\"Lord", "(of) the heavens", "and the earth", "and whatever", "(is) between them,", "if", "you (should) be", "convinced.\"" ], [ "He said", "to those", "around him,", "\"Do not", "you hear?\"" ], [ "He said,", "\"Your Lord", "and (the) Lord", "(of) your fathers", "the former ones." ], [ "He said,", "\"Indeed,", "your Messenger", "who", "has been sent", "to you", "(is) surely mad.\"" ], [ "He said,", "\"Lord", "(of) the east", "and the west", "and whatever", "(is) between them,", "if", "you were", "(to) reason.\"" ], [ "He said,", "\"If", "you take", "a god", "other than me,", "I will surely make you", "among", "those imprisoned.\"" ], [ "He said,", "\"Even if", "I bring you", "something", "manifest?\"" ], [ "He said,", "\"Then bring", "it,", "if", "you are", "of", "the truthful.\"" ], [ "So he threw", "his staff", "and behold!", "It", "(was) a serpent,", "manifest." ], [ "And he drew out", "his hand", "and behold!", "It", "(was) white", "for the observers." ], [ "He said", "to the chiefs", "around him,", "\"Indeed,", "this", "(is) surely a magician", "learned." ], [ "He wants", "to", "drive you out", "from", "your land", "by his magic,", "so what", "(do) you advise?\"" ], [ "They said,", "\"Postpone him", "and his brother,", "and send", "in", "the cities", "gatherers -" ], [ "They (will) bring to you", "every", "magician,", "learned.\"" ], [ "So were assembled", "the magicians", "for (the) appointment", "(on) a day", "well-known." ], [ "And it was said", "to the people,", "\"Will", "you", "assemble" ], [ "That we may", "follow", "the magicians", "if", "are", "they", "the victorious?\"" ], [ "So when", "came", "the magicians,", "they said", "to Firaun,", "\"Is there", "for us", "a reward", "if", "are", "we", "the victorious?\"" ], [ "He said,", "\"Yes,", "and indeed you", "then", "surely (will be) of", "the ones who are brought near.\"" ], [ "Said", "to them", "Musa.", "\"Throw", "what", "you", "(are) going to throw.\"" ], [ "So they threw", "their ropes", "and their staffs", "and said,", "\"By the might", "(of) Firaun,", "indeed, we", "surely, we", "(are) the victorious.\"" ], [ "Then threw", "Musa", "his staff", "and behold!", "It", "swallowed", "what", "they falsified." ], [ "Then fell down", "the magicians", "prostrate." ], [ "They said,", "\"We believe", "in (the) Lord", "(of) the worlds," ], [ "Lord", "(of) Musa", "and Harun.\"" ], [ "He said,", "\"You believed", "in him", "before", "[that]", "I gave permission", "to you.", "Indeed, he", "(is) surely your chief", "who", "has taught you", "the magic,", "so surely soon", "you will know.", "I will surely cut off", "your hands", "and your feet", "of", "opposite sides,", "and I will surely crucify you", "all.\"" ], [ "They said,", "\"No", "harm.", "Indeed, we", "to", "our Lord", "(will) return." ], [ "Indeed, we", "hope", "that", "will forgive", "us", "our Lord", "our sins,", "because", "we are", "(the) first", "(of) the believers.\"" ], [ "And We inspired", "to", "Musa,", "[that]", "\"Travel by night", "with My slaves,", "indeed, you", "(will be) followed.\"" ], [ "Then sent", "Firaun", "in", "the cities", "gatherers," ], [ "\"Indeed,", "these", "(are) certainly a band", "small" ], [ "And indeed, they", "[to] us", "(are) surely enraging," ], [ "And indeed, we", "(are) surely a multitude", "forewarned.\"" ], [ "So We expelled them", "from", "gardens", "and springs," ], [ "And treasures", "and a place", "honorable," ], [ "Thus.", "And We caused to inherit them", "(the) Children", "(of) Israel." ], [ "So they followed them", "(at) sunrise." ], [ "Then when", "saw each other", "the two hosts,", "said", "(the) companions", "(of) Musa,", "\"Indeed, we", "(are) surely to be overtaken.\"" ], [ "He said,", "\"Nay,", "indeed,", "with me", "(is) my Lord,", "He will guide me.\"" ], [ "Then We inspired", "to", "Musa,", "[that]", "\"Strike", "with your staff", "the sea.\"", "So it parted", "and became", "each", "part", "like the mountain", "[the] great." ], [ "And We brought near", "there,", "the others." ], [ "And We saved", "Musa", "and who", "(were) with him", "all." ], [ "Then", "We drowned", "the others." ], [ "Indeed,", "in", "that", "surely (is) a Sign,", "but not", "are", "most of them", "believers." ], [ "And indeed,", "your Lord,", "surely He", "(is) the All-Mighty,", "the Most Merciful." ], [ "And recite", "to them", "(the) news", "(of) Ibrahim," ], [ "When", "he said", "to his father", "and his people,", "\"What", "(do) you worship?\"" ], [ "They said,", "\"We worship", "idols,", "so we will remain", "to them", "devoted.\"" ], [ "He said,", "\"Do", "they hear you", "when", "you call?" ], [ "Or", "(do) they benefit you", "or", "they harm (you)?\"" ], [ "They said,", "\"Nay,", "but we found", "our forefathers", "like that -", "doing.\"" ], [ "He said,", "\"Do you see", "what", "you have been", "worshipping," ], [ "You", "and your fathers", "the ancient ones." ], [ "Indeed, they", "(are) enemies", "to me,", "except", "(the) Lord", "(of) the worlds," ], [ "The One Who", "created me,", "and He", "guides me." ], [ "And the One Who", "[He]", "gives me food", "and gives me drink." ], [ "And when", "I am ill,", "then He", "cures me," ], [ "And the One Who", "will cause me to die", "then", "he will give me life," ], [ "And the One Who -", "I hope", "that", "He will forgive", "for me", "my faults", "(on the) Day", "(of) the Judgment." ], [ "My Lord!", "Grant", "[for] me", "wisdom", "and join me", "with the righteous." ], [ "And grant", "[for] me", "a mention", "(of) honor", "among", "the later (generations)." ], [ "And make me", "of", "(the) inheritors", "(of) Garden(s)", "(of) Delight." ], [ "And forgive", "my father.", "Indeed, he", "is", "of", "those astray." ], [ "And (do) not", "disgrace me", "(on the) Day", "they are resurrected," ], [ "(The) Day", "not", "will benefit", "wealth", "and not", "sons," ], [ "Except", "(he) who", "comes", "(to) Allah", "with a heart", "sound.\"" ], [ "And (will be) brought near", "the Paradise", "for the righteous." ], [ "And (will be) made manifest", "the Hellfire", "to the deviators." ], [ "And it will be said", "to them,", "\"Where", "(is) that", "you used", "(to) worship" ], [ "instead", "of", "Allah?", "Can", "they help you", "or", "help themselves?\"" ], [ "Then they will be overturned", "into it,", "they", "and the deviators" ], [ "And (the) hosts", "(of) Iblis", "all together." ], [ "They (will) say", "while they", "in it", "(are) disputing," ], [ "\"By Allah,", "indeed,", "we were", "surely in", "error", "clear" ], [ "When", "we equated you", "with (the) Lord", "(of) the worlds." ], [ "And not", "misguided us", "except", "the criminals." ], [ "So (now) not", "we have", "any", "intercessors" ], [ "And not", "a friend", "close." ], [ "Then if", "that", "we had", "a return,", "then we could be", "of", "the believers.\"" ], [ "Indeed,", "in", "that", "surely is a Sign,", "but not", "are", "most of them", "believers." ], [ "And indeed,", "your Lord,", "surely He", "(is) the All-Mighty,", "the Most Merciful." ], [ "Denied", "(the) people", "(of) Nuh", "the Messengers" ], [ "When", "said", "to them", "their brother", "Nuh,", "\"Will not", "you fear (Allah)?" ], [ "Indeed, I am", "to you", "a Messenger", "trustworthy." ], [ "So fear", "Allah", "and obey me." ], [ "And not", "I ask (of) you", "for it", "any", "payment.", "Not", "(is) my payment", "but", "from", "(the) Lord", "(of) the worlds." ], [ "So fear", "Allah", "and obey me.\"" ], [ "They said,", "\"Should we believe", "in you", "while followed you", "the lowest?\"" ], [ "He said,", "\"And what", "(do) I know", "of what", "they used", "(to) do?" ], [ "Verily,", "their account", "(is) but", "upon", "my Lord,", "if", "you perceive." ], [ "And not", "I am", "the one to drive away", "the believers." ], [ "Not", "I am", "but", "a warner", "clear.\"" ], [ "They said,", "\"If", "not", "you desist,", "O Nuh!", "Surely you will be", "of", "those who are stoned.\"" ], [ "He said,", "\"My Lord!", "Indeed,", "my people", "have denied me." ], [ "So judge", "between me", "and between them", "(with decisive) judgment,", "and save me", "and who", "(are) with me", "of", "the believers.\"" ], [ "So We saved him", "and who", "(were) with him", "in", "the ship,", "laden." ], [ "Then", "We drowned", "thereafter", "the remaining ones." ], [ "Indeed,", "in", "that", "surely, (is) a sign", "but not", "are", "most of them", "believers." ], [ "And indeed,", "your Lord", "surely, He", "(is) the All-Mighty,", "the Most Merciful." ], [ "Denied", "(the people) of Aad", "the Messengers." ], [ "When", "said", "to them", "their brother", "Hud,", "\"Will not", "you fear (Allah)?" ], [ "Indeed, I am", "to you", "a Messenger", "trustworthy." ], [ "So fear", "Allah", "and obey me." ], [ "And not", "I ask you", "for it", "any", "payment.", "Not", "(is) my payment", "except", "from", "(the) Lord", "(of) the worlds." ], [ "Do you construct", "on every", "elevation", "a sign,", "amusing yourselves," ], [ "And take for yourselves", "strongholds", "that you may", "live forever?" ], [ "And when", "you seize,", "you seize", "(as) tyrants." ], [ "So fear", "Allah", "and obey me." ], [ "And fear", "the One Who", "has aided you", "with what", "you know," ], [ "He has aided you", "with cattle", "and children," ], [ "And gardens", "and springs." ], [ "Indeed, I", "[I] fear", "for you", "(the) punishment", "(of) a Day", "Great.\"" ], [ "They said,", "\"(It is) same", "to us", "whether you advise", "or", "not", "you are", "of", "the advisors." ], [ "Not", "(is) this", "but", "(the) custom", "(of) the former (people)," ], [ "And not", "we", "(are) the ones to be punished.\"" ], [ "So they denied him,", "then We destroyed them.", "Indeed,", "in", "that", "surely, is a sign,", "but not", "are", "most of them", "believers." ], [ "And indeed,", "your Lord", "surely, He", "(is) the All-Mighty,", "the Most Merciful." ], [ "Denied", "Thamud,", "the Messengers" ], [ "When,", "said", "to them", "their brother", "Salih,", "\"Will not", "you fear (Allah)?" ], [ "Indeed, I am", "to you", "a Messenger", "trustworthy." ], [ "So fear", "Allah", "and obey me." ], [ "And not", "I ask you", "for it", "any", "payment.", "Not", "(is) my payment", "except", "from", "(the) Lord", "(of) the worlds." ], [ "Will you be left", "in", "what", "(is) here", "secure," ], [ "In", "gardens", "and springs," ], [ "And cornfields", "and date-palms", "its spadix", "soft?" ], [ "And you carve", "of", "the mountains,", "houses", "skillfully." ], [ "So fear", "Allah", "and obey me." ], [ "And (do) not", "obey", "(the) command", "(of) the transgressors," ], [ "Those who", "spread corruption", "in", "the earth", "and (do) not", "reform.\"" ], [ "They said,", "\"Only", "you", "(are) of", "those bewitched." ], [ "Not", "you", "(are) except", "a man", "like us,", "so bring", "a sign,", "if", "you", "(are) of", "the truthful.\"" ], [ "He said,", "\"This", "(is) a she-camel.", "For her", "(is a share of) drink,", "and for you", "(is a share of) drink", "(on) a day", "known." ], [ "And (do) not", "touch her", "with harm,", "lest seize you", "(the) punishment", "(of) a Day", "Great.\"" ], [ "But they hamstrung her,", "then they became", "regretful." ], [ "So seized them", "the punishment.", "Indeed,", "in", "that", "surely is a sign,", "but not", "are", "most of them", "believers." ], [ "And indeed,", "your Lord,", "surely He", "(is) the All-Mighty,", "the Most Merciful." ], [ "Denied,", "(the) people", "(of) Lut,", "the Messengers." ], [ "When", "said", "to them", "their brother", "Lut,", "\"Will not", "you fear (Allah)?" ], [ "Indeed, I am", "to you", "a Messenger", "trustworthy." ], [ "So fear", "Allah", "and obey me." ], [ "And not", "I ask you", "for it", "any", "payment", "Not", "(is) my payment", "except", "from", "(the) Lord", "(of) the worlds." ], [ "Do you approach", "the males", "among", "the worlds" ], [ "And you leave", "what", "created", "for you", "your Lord,", "of", "your mates?", "Nay,", "you", "(are) a people", "transgressing.\"" ], [ "They said,", "\"If", "not", "you desist,", "O Lut!", "Surely, you will be", "of", "the ones driven out.\"" ], [ "He said,", "\"Indeed, I am", "(of) your deed", "of", "those who detest." ], [ "My Lord!", "Save me", "and my family", "from what", "they do.\"" ], [ "So We saved him", "and his family", "all," ], [ "Except", "an old woman,", "(was) among", "those who remained behind." ], [ "Then", "We destroyed", "the others." ], [ "And We rained", "upon them", "a rain,", "and evil was", "(was) the rain", "(on) those who were warned." ], [ "Indeed,", "in", "that", "surely is a sign,", "but not", "are", "most of them", "believers." ], [ "And indeed,", "your Lord,", "surely, He", "(is) the All-Mighty,", "the Most Merciful." ], [ "Denied", "(the) companions", "(of the) Wood,", "the Messengers." ], [ "When,", "said", "to them", "Shuaib,", "\"Will not", "you fear (Allah)?" ], [ "Indeed, I am", "to you", "a Messenger", "trustworthy." ], [ "So fear", "Allah", "and obey me." ], [ "And not", "I ask (of) you", "for it", "any", "payment.", "Not", "(is) my payment", "except", "from", "(the) Lord", "(of) the worlds." ], [ "Give full", "measure", "and (do) not", "be", "of", "those who cause loss." ], [ "And weigh", "with a balance,", "[the] even." ], [ "And (do) not", "deprive", "people", "(of) their things,", "and (do) not", "commit evil", "in", "the earth,", "spreading corruption." ], [ "And fear", "the One Who", "created you", "and the generations", "the former.\"" ], [ "They said,", "\"Only", "you", "(are) of", "those bewitched." ], [ "And not", "you", "(are) except", "a man", "like us,", "and indeed,", "we think you", "surely (are) of", "the liars." ], [ "Then cause to fall", "upon us", "fragments", "of", "the sky,", "if", "you are", "of", "the truthful.\"" ], [ "He said,", "\"My Lord", "knows best", "of what", "you do.\"" ], [ "But they denied him,", "so seized them", "(the) punishment", "(of the) day", "(of) the shadow.", "Indeed, it", "was", "(the) punishment", "(of) a Day", "Great." ], [ "Indeed,", "in", "that", "surely, is a sign", "but not", "are", "most of them", "believers." ], [ "And indeed,", "your Lord", "surely, He", "(is) the All-Mighty,", "the Most Merciful." ], [ "And indeed, it", "surely, is a Revelation", "(of the) Lord", "(of) the worlds." ], [ "Has descended", "with it", "the Spirit", "[the] Trustworthy," ], [ "Upon", "your heart,", "that you may be", "of", "the warners" ], [ "In language", "Arabic", "clear." ], [ "And indeed, it", "surely, (is) in", "(the) Scriptures", "(of) the former (people)." ], [ "And has not", "it been", "to them", "a sign", "that", "know it", "(the) scholars", "(of the) Children", "(of) Israel?" ], [ "And if", "We (had) revealed it", "to", "any", "(of) the non-Arabs" ], [ "And he (had) recited it", "to them,", "not", "they would", "in it", "(be) believers." ], [ "Thus", "We have inserted it", "into", "(the) hearts", "(of) the criminals." ], [ "Not", "they will believe", "in it", "until", "they see", "the punishment", "[the] painful." ], [ "And it will come to them", "suddenly,", "while they", "(do) not", "perceive." ], [ "Then they will say,", "\"Are", "we", "(to be) reprieved?\"" ], [ "So is it for Our punishment", "they wish to hasten?" ], [ "Then have you seen", "if", "We let them enjoy", "(for) years" ], [ "Then", "comes to them", "what", "they were", "promised" ], [ "Not", "(will) avail", "them", "what", "they were", "given enjoyment?" ], [ "And not", "We destroyed", "any", "town", "but", "it had", "warners" ], [ "(To) remind,", "and not", "We are", "unjust." ], [ "And not", "have descended", "with it", "the devils." ], [ "And not", "(it) suits", "[for] them", "and not", "they are able." ], [ "Indeed, they", "from", "the hearing", "(are) surely banished." ], [ "So (do) not", "invoke", "with", "Allah,", "god", "another", "lest you be", "of", "those punished." ], [ "And warn", "your kindred", "[the] closest." ], [ "And lower", "your wing", "to (those) who", "follow you", "of", "the believers." ], [ "Then if", "they disobey you", "then say,", "\"Indeed, I am", "innocent", "of what", "you do.\"" ], [ "And put (your) trust", "in", "the All-Mighty,", "the Most Merciful," ], [ "The One Who", "sees you", "when", "you stand up" ], [ "And your movements", "among", "those who prostrate." ], [ "Indeed, He", "[He]", "(is) the All-Hearer,", "the All-Knower." ], [ "Shall", "I inform you", "upon", "whom", "descend", "the devils?" ], [ "They descend", "upon", "every", "liar", "sinful." ], [ "They pass on", "(what is) heard,", "and most of them", "(are) liars." ], [ "And the poets -", "follow them", "the deviators." ], [ "Do not", "you see", "that they", "in", "every", "valley", "[they] roam," ], [ "And that they", "say", "what", "not", "they do?" ], [ "Except", "those who", "believe", "and do", "righteous deeds", "and remember", "Allah", "much,", "and defend themselves", "from", "after", "that", "they were wronged.", "And will come to know", "those who", "have wronged", "(to) what", "return", "they will return." ] ], "glossNote": "Word meanings follow the Quranic Arabic Corpus. Repeated phrase glosses are divided into individual word senses for the displayed Arabic; exact editorial adjustments are saved in the source audit. Stray Image labels introduced by source rendering are removed." }