Surah Ali 'Imran (Family of Imran) — Full Text
Ayah 1
الٓمٓ
Alif, Lām, Meem.1
The surah opens with the mysterious letters Alif-Lam-Mim, which are among the unique letter combinations at the start of certain surahs whose exact meaning is known only to Allah. Right away, Allah declares that there is no god but Him, and He introduces two of His most powerful names: Al-Hayy (the Ever-Living) and Al-Qayyum (the Self-Sustaining, who sustains everything in existence). These two names contain what many scholars consider to be Allah's greatest name, and they set the tone for the entire surah -- the One speaking has always been alive, will never die, and holds everything together.
Ayah 2
ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ
Allāh - there is no deity except Him, the Ever-Living, the Self-Sustaining.1
This verse drives home the core declaration: Allah alone is God, the Ever-Living, the Self-Sustaining. The logical argument is straightforward -- anything that depends on something else to exist, whether it's an idol, a person, or even an angel, cannot logically be worthy of worship. Only a Being who has always existed on His own and sustains everything else deserves that status. This was revealed in the context of a conversation with Christians from Najran who came to debate the Prophet about the nature of God, making it a direct response to claims of Trinity.
Ayah 3
نَزَّلَ عَلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَأَنزَلَ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ
He has sent down upon you, [O Muḥammad], the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel
Allah confirms that He sent down the Quran with truth and that it confirms what came before it -- specifically the Torah given to Musa (Moses) and the Injil (Gospel) given to Isa (Jesus). The point here is that the message of God's Oneness is not something new or unique to Islam; every prophet from Adam to Muhammad carried the exact same core message. The Quran is presented as the final confirmation and the standard that verifies the truth in those earlier scriptures.
Ayah 4
مِن قَبْلُ هُدًى لِّلنَّاسِ وَأَنزَلَ ٱلْفُرْقَانَ ۗ إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَـٰتِ ٱللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۗ وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ
Before, as guidance for the people. And He revealed the Criterion [i.e., the Qur’ān]. Indeed, those who disbelieve in the verses of Allāh will have a severe punishment, and Allāh is Exalted in Might, the Owner of Retribution.1
Building on the previous verse, Allah says He also sent down the Furqan -- the Criterion -- which is the ability to distinguish truth from falsehood, right from wrong, and guidance from misguidance. Then comes a firm warning: those who reject Allah's signs will face a severe punishment. Allah is described as Al-Aziz (the Almighty, whose power cannot be resisted) and the Possessor of Retribution, meaning He absolutely has the ability to hold people accountable for their denial.
Ayah 5
إِنَّ ٱللَّهَ لَا يَخْفَىٰ عَلَيْهِ شَىْءٌ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ
Indeed, from Allāh nothing is hidden in the earth nor in the heaven.
Nothing in the heavens or earth is hidden from Allah -- His knowledge is total and all-encompassing. He is the One who shapes you in your mothers' wombs however He wills, deciding every detail of your creation. This verse also subtly addresses the Christian claim about Jesus being divine: if Isa was shaped in a womb and went through stages of development like every other human, how could he be God? The One who does all of this creating is the only true deity, the Almighty, the All-Wise.
Ayah 6
هُوَ ٱلَّذِى يُصَوِّرُكُمْ فِى ٱلْأَرْحَامِ كَيْفَ يَشَآءُ ۚ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
It is He who forms you in the wombs however He wills. There is no deity except Him, the Exalted in Might, the Wise.
This verse reinforces that Allah alone shapes you in the wombs as He wills -- male or female, with whatever features and destiny He decides. The fact that billions of human beings have been created, each with a completely unique set of features distinguishing them from every other person who ever lived, is itself an overwhelming proof of intentional, intelligent design. He is the only One worthy of worship, and His might and wisdom are perfect.
Ayah 7
هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيْكَ ٱلْكِتَـٰبَ مِنْهُ ءَايَـٰتٌ مُّحْكَمَـٰتٌ هُنَّ أُمُّ ٱلْكِتَـٰبِ وَأُخَرُ مُتَشَـٰبِهَـٰتٌ ۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَـٰبَهَ مِنْهُ ٱبْتِغَآءَ ٱلْفِتْنَةِ وَٱبْتِغَآءَ تَأْوِيلِهِۦ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُۥٓ إِلَّا ٱللَّهُ ۗ وَٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ
It is He who has sent down to you, [O Muḥammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific.1 As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allāh. But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding.
This is a hugely important verse about how to approach the Quran. Allah explains that the Quran contains two types of verses: Muhkamat (clear, straightforward verses that form the foundation of the Book) and Mutashabihat (verses whose exact meaning is not immediately obvious and can be interpreted multiple ways). People with sincerity use the clear verses to understand the unclear ones. But people with crookedness in their hearts chase after the ambiguous verses, trying to twist them to fit their own agenda and cause confusion. The Prophet himself warned: when you see people obsessing over the ambiguous verses, those are exactly the ones Allah warned you about -- stay away from them.
Ayah 8
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ ٱلْوَهَّابُ
[Who say], "Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.1
This is the prayer of the people firmly grounded in knowledge -- and it is beautifully humble. They ask: "Our Lord, do not let our hearts deviate after You have guided us, and grant us mercy from You. You are the ultimate Bestower." The fact that even deeply knowledgeable people make this prayer shows that no one is safe from going astray without Allah's help. The Prophet himself used to regularly pray: "O Turner of hearts, keep my heart firm on Your religion." Guidance is not a one-time achievement; it requires constant maintenance and sincere asking.
Ayah 9
رَبَّنَآ إِنَّكَ جَامِعُ ٱلنَّاسِ لِيَوْمٍ لَّا رَيْبَ فِيهِ ۚ إِنَّ ٱللَّهَ لَا يُخْلِفُ ٱلْمِيعَادَ
Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, Allāh does not fail in His promise."
The prayer continues: "Our Lord, You will surely gather all people on a Day about which there is no doubt." This connects their faith in the unseen directly to the Day of Judgment -- they are not just asking for guidance in this life but are fully aware that a reckoning is coming. Their certainty about that Day is what keeps them grounded and humble. Allah does not break His promise, so that gathering is guaranteed.
Ayah 10
إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَن تُغْنِىَ عَنْهُمْ أَمْوَٰلُهُمْ وَلَآ أَوْلَـٰدُهُم مِّنَ ٱللَّهِ شَيْـًٔا ۖ وَأُو۟لَـٰٓئِكَ هُمْ وَقُودُ ٱلنَّارِ
Indeed, those who disbelieve - never will their wealth or their children avail them against Allāh at all. And it is they who are fuel for the Fire.
A blunt warning: on the Day of Judgment, neither wealth nor children will benefit the disbelievers at all. Everything they accumulated and everyone they relied on in this world will be completely useless when they stand before Allah. They will be the fuel of the Fire. This is a reality check for anyone who thinks money, status, or family connections can somehow substitute for faith and good deeds.
Ayah 11
كَدَأْبِ ءَالِ فِرْعَوْنَ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا۟ بِـَٔايَـٰتِنَا فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ ۗ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ
[Theirs is] like the custom of the people of Pharaoh and those before them. They denied Our signs, so Allāh seized them for their sins. And Allāh is severe in penalty.
Their fate will be like the fate of Pharaoh's people and those before them who denied Allah's signs. They rejected the truth, and Allah seized them for their sins. The pattern throughout history is consistent: when a nation stubbornly denies God's message despite clear evidence, consequences follow. Allah's punishment is described as severe, and no one can escape His grasp. The historical examples are meant to serve as a wake-up call, not just a story.
Ayah 12
قُل لِّلَّذِينَ كَفَرُوا۟ سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَىٰ جَهَنَّمَ ۚ وَبِئْسَ ٱلْمِهَادُ
Say to those who disbelieve, "You will be overcome and gathered together to Hell, and wretched is the resting place."
The Prophet is told to warn the disbelievers directly: you will be defeated and gathered into Hell, which is a terrible resting place. This was revealed in the context of confronting the Jews and polytheists of Madinah, and it turned out to be a prophecy that came true. The pagans were defeated militarily, and the Jewish tribes who broke their treaties faced the consequences. When Allah makes a prediction through His Prophet, it is not speculation -- it is a guarantee.
Ayah 13
قَدْ كَانَ لَكُمْ ءَايَةٌ فِى فِئَتَيْنِ ٱلْتَقَتَا ۖ فِئَةٌ تُقَـٰتِلُ فِى سَبِيلِ ٱللَّهِ وَأُخْرَىٰ كَافِرَةٌ يَرَوْنَهُم مِّثْلَيْهِمْ رَأْىَ ٱلْعَيْنِ ۚ وَٱللَّهُ يُؤَيِّدُ بِنَصْرِهِۦ مَن يَشَآءُ ۗ إِنَّ فِى ذَٰلِكَ لَعِبْرَةً لِّأُو۟لِى ٱلْأَبْصَـٰرِ
Already there has been for you a sign in the two armies which met [in combat at Badr] - one fighting in the cause of Allāh and another of disbelievers. They saw them [to be] twice their [own] number by [their] eyesight.1 But Allāh supports with His victory whom He wills. Indeed in that is a lesson for those of vision.
Allah points to the Battle of Badr as living proof. Two armies met: the believers, numbering just over 300 with barely any equipment, and the disbelievers, roughly 1,000 strong with full military gear. Yet the believers won a decisive victory because Allah supported them. The disbelievers could literally see the Muslim force appearing twice their actual size -- a visual miracle meant to intimidate them. This verse is saying: you saw it happen with your own eyes, so how can you still doubt who is really in control?
Ayah 14
زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٰتِ مِنَ ٱلنِّسَآءِ وَٱلْبَنِينَ وَٱلْقَنَـٰطِيرِ ٱلْمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلْفِضَّةِ وَٱلْخَيْلِ ٱلْمُسَوَّمَةِ وَٱلْأَنْعَـٰمِ وَٱلْحَرْثِ ۗ ذَٰلِكَ مَتَـٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَٱللَّهُ عِندَهُۥ حُسْنُ ٱلْمَـَٔابِ
Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allāh has with Him the best return [i.e., Paradise].
Allah lays out the things that humans naturally love and are tempted by: women, children, piles of gold and silver, fine horses (or in today's terms, luxury cars), livestock, and land. These are all described as the pleasures of this worldly life -- they are real and they are enjoyable, but they are also temporary. The key phrase is "the enjoyment of the present life" because it frames all of these things as short-term. Allah is not saying these things are bad; He is saying they are a test, and what He has in store is infinitely better.
Ayah 15
۞ قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ مِّن ذَٰلِكُمْ ۚ لِلَّذِينَ ٱتَّقَوْا۟ عِندَ رَبِّهِمْ جَنَّـٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا وَأَزْوَٰجٌ مُّطَهَّرَةٌ وَرِضْوَٰنٌ مِّنَ ٱللَّهِ ۗ وَٱللَّهُ بَصِيرٌۢ بِٱلْعِبَادِ
Say, "Shall I inform you of [something] better than that? For those who fear Allāh will be gardens in the presence of their Lord beneath which rivers flow, wherein they abide eternally, and purified spouses and approval from Allāh. And Allāh is Seeing [i.e., aware] of [His] servants -
Right after listing all those worldly temptations, Allah asks: "Shall I tell you about something far better than all of that?" For those who are mindful of Allah, there are gardens with rivers flowing beneath them where they will live forever, purified spouses, and -- the greatest reward of all -- Allah's pleasure. This verse makes it clear that the afterlife is not just an upgrade from this world; it is an entirely different category of existence. And Allah sees everything His servants do, so nothing goes unnoticed or unrewarded.
Ayah 16
ٱلَّذِينَ يَقُولُونَ رَبَّنَآ إِنَّنَآ ءَامَنَّا فَٱغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ ٱلنَّارِ
Those who say, "Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire,"
These are the people who say: "Our Lord, we have believed, so forgive our sins and protect us from the punishment of the Fire." Notice how their faith leads immediately to humility -- they do not feel entitled because of their belief. Instead, they ask for forgiveness because they know that believing alone does not make them perfect. The combination of faith and asking for forgiveness shows the mindset of someone who takes both their relationship with Allah and their own shortcomings seriously.
Ayah 17
ٱلصَّـٰبِرِينَ وَٱلصَّـٰدِقِينَ وَٱلْقَـٰنِتِينَ وَٱلْمُنفِقِينَ وَٱلْمُسْتَغْفِرِينَ بِٱلْأَسْحَارِ
The patient, the true, the obedient, those who spend [in the way of Allāh], and those who seek forgiveness before dawn.
Allah describes the God-conscious believers with a powerful list of qualities: they are patient, truthful, devoutly obedient, generous in spending for Allah's cause, and they seek forgiveness in the last part of the night. That last detail is especially significant -- getting up before dawn when no one is watching to pray and ask Allah for forgiveness is one of the most sincere acts of worship. It is during those quiet pre-dawn hours that a person's relationship with Allah is at its most genuine and intimate.
Ayah 18
شَهِدَ ٱللَّهُ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا هُوَ وَٱلْمَلَـٰٓئِكَةُ وَأُو۟لُوا۟ ٱلْعِلْمِ قَآئِمًۢا بِٱلْقِسْطِ ۚ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
Allāh witnesses that there is no deity except Him, and [so do] the angels and those of knowledge - [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise.
One of the most magnificent verses in the entire Quran. Allah Himself testifies that there is no god but Him, and the angels and the people of knowledge testify to the same truth. He maintains justice in all things. This is incredible if you think about it: the Creator of the universe is taking the stand, so to speak, and declaring His own Oneness. And He places the people of knowledge right alongside the angels as witnesses. That is the status of sincere scholars in Islam -- their testimony about truth is honored at the highest level.
Ayah 19
إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلْإِسْلَـٰمُ ۗ وَمَا ٱخْتَلَفَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ إِلَّا مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْيًۢا بَيْنَهُمْ ۗ وَمَن يَكْفُرْ بِـَٔايَـٰتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ
Indeed, the religion in the sight of Allāh is Islām. And those who were given the Scripture did not differ except after knowledge had come to them - out of jealous animosity between themselves. And whoever disbelieves in the verses of Allāh, then indeed, Allāh is swift in [taking] account.
Allah declares definitively: the only religion accepted by Him is Islam, which means complete submission to God. This is not a new religion that started with Muhammad -- every prophet from Adam onward taught the same core principle of surrendering to the One God. The people who were given earlier scriptures only started differing and splitting into sects after knowledge had already come to them, out of jealousy and rivalry with each other. Whoever rejects Allah's signs should know that Allah is swift in calling people to account.
Ayah 20
فَإِنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِىَ لِلَّهِ وَمَنِ ٱتَّبَعَنِ ۗ وَقُل لِّلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ وَٱلْأُمِّيِّـۧنَ ءَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا۟ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْكَ ٱلْبَلَـٰغُ ۗ وَٱللَّهُ بَصِيرٌۢ بِٱلْعِبَادِ
So if they argue with you, say, "I have submitted myself to Allāh [in Islām], and [so have] those who follow me." And say to those who were given the Scripture and [to] the unlearned,1 "Have you submitted yourselves?" And if they submit [in Islām], they are rightly guided; but if they turn away - then upon you is only the [duty of] notification. And Allāh is Seeing of [His] servants.
If the People of the Book argue with the Prophet, he is told to simply say: "I have submitted myself to Allah, and so have those who follow me." Then he is to ask both the People of the Book and the unlettered Arabs: "Have you submitted?" If they accept Islam, they are guided; if they turn away, the Prophet's only job was to deliver the message clearly. He is not responsible for forcing anyone. This verse captures a core principle of Islamic outreach: the truth has been made clear, the invitation is open, but the choice is yours.
Ayah 21
إِنَّ ٱلَّذِينَ يَكْفُرُونَ بِـَٔايَـٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ ٱلَّذِينَ يَأْمُرُونَ بِٱلْقِسْطِ مِنَ ٱلنَّاسِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ
Those who disbelieve in the signs of Allāh and kill the prophets without right and kill those who order justice from among the people - give them tidings of a painful punishment.
A serious indictment against those who reject Allah's signs, kill the prophets sent to them, and even kill the righteous people who call for justice. These were historical crimes committed by certain groups among the Israelites who murdered their own prophets and silenced anyone who spoke truth to power. Allah tells the Prophet to give them the news of a painful punishment. When people reach a point where they kill the messengers of truth and the advocates of justice, they have crossed a line that has severe consequences.
Ayah 22
أُو۟لَـٰٓئِكَ ٱلَّذِينَ حَبِطَتْ أَعْمَـٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمَا لَهُم مِّن نَّـٰصِرِينَ
They are the ones whose deeds have become worthless in this world and the Hereafter, and for them there will be no helpers.
The result of such behavior is devastating: all their deeds are rendered completely worthless. Whatever good they thought they did is wiped out by their rejection of the prophets and their killing of the people who stood for justice. And on the Day of Judgment, they will have no one to help them or intercede on their behalf. This is a chilling reminder that no amount of religious ritual can compensate for fundamental injustice and the active suppression of truth.
Ayah 23
أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَـٰبِ يُدْعَوْنَ إِلَىٰ كِتَـٰبِ ٱللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُمْ وَهُم مُّعْرِضُونَ
Do you not consider, [O Muḥammad], those who were given a portion of the Scripture? They are invited to the Scripture of Allāh that it should arbitrate between them;1 then a party of them turns away, and they are refusing.
Allah points out the hypocrisy of certain People of the Book who were given a portion of scripture but when called to let the Book of Allah judge between them, they turned away in refusal. They had the Torah right there, which contained guidance that would have led them to accept Muhammad as a prophet, yet they chose to ignore their own scripture when it did not suit their desires. Their rejection was not because of a lack of evidence -- it was a conscious choice to avoid the truth.
Ayah 24
ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَٰتٍ ۖ وَغَرَّهُمْ فِى دِينِهِم مَّا كَانُوا۟ يَفْتَرُونَ
That is because they say, "Never will the Fire touch us except for [a few] numbered days," and [because] they were deluded in their religion by what they were inventing.
The root cause of their refusal is exposed: they had convinced themselves that the Hellfire would only touch them for a limited number of days and then they would be let off. This false sense of security, this idea that punishment is temporary and manageable, made them feel comfortable in their disobedience. They essentially built their entire religious confidence on a lie they invented themselves. When you believe consequences are limited, you stop taking the rules seriously.
Ayah 25
فَكَيْفَ إِذَا جَمَعْنَـٰهُمْ لِيَوْمٍ لَّا رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
So how will it be when We assemble them for a Day about which there is no doubt? And each soul will be compensated [in full for] what it earned, and they will not be wronged.
So how will they feel when Allah gathers them on the Day of Judgment, a Day that is absolutely guaranteed to come? Every soul will be paid back in full for exactly what it earned -- no more, no less -- and no one will be wronged. The question is rhetorical and haunting: you thought you had it figured out, you thought you would get a pass, but what happens when reality hits and the math does not work in your favor?
Ayah 26
قُلِ ٱللَّهُمَّ مَـٰلِكَ ٱلْمُلْكِ تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ ۖ بِيَدِكَ ٱلْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
Say, "O Allāh, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand1 is [all] good. Indeed, You are over all things competent.
This verse is one of the most empowering prayers in the Quran. The Prophet is told to say: "O Allah, Owner of all sovereignty, You give power to whoever You will and You take it away from whoever You will. You honor whoever You will and You humble whoever You will. In Your hand is all good, and You are capable of everything." This was revealed when the Prophet promised that the great empires of Persia and Byzantium would fall to the Muslims -- and the hypocrites laughed. But the verse reminds us that power shifts are entirely in Allah's hands, and what looks impossible today can become reality tomorrow.
Ayah 27
تُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَتُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ ۖ وَتُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَتُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ ۖ وَتَرْزُقُ مَن تَشَآءُ بِغَيْرِ حِسَابٍ
You cause the night to enter the day, and You cause the day to enter the night; and You bring the living out of the dead, and You bring the dead out of the living. And You give provision to whom You will without account [i.e., limit or measure]."
Continuing the theme of Allah's absolute control, He merges the night into the day and the day into the night, brings the living out of the dead and the dead out of the living, and provides for whoever He wills without any limit. Think about how a tiny seed (seemingly dead) produces a massive living tree, or how a living creature eventually returns to the earth. These cycles of life, death, light, and darkness are all under His management. His provision has no ceiling -- He gives to whomever He wants, as much as He wants.
Ayah 28
لَّا يَتَّخِذِ ٱلْمُؤْمِنُونَ ٱلْكَـٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۖ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ ٱللَّهِ فِى شَىْءٍ إِلَّآ أَن تَتَّقُوا۟ مِنْهُمْ تُقَىٰةً ۗ وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ ۗ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ
Let not believers take disbelievers as allies [i.e., supporters or protectors] rather than believers. And whoever [of you] does that has nothing [i.e., no association] with Allāh, except when taking precaution against them in prudence.1 And Allāh warns you of Himself, and to Allāh is the [final] destination.
Believers are told not to take disbelievers as close allies and protectors instead of fellow believers. Whoever does that has cut themselves off from Allah's protection entirely -- unless they are doing so out of genuine fear for their safety, in which case they are allowed to outwardly maintain relations while keeping their faith firm inside. The key distinction here is between a deep heart-level alliance and a surface-level diplomatic interaction forced by circumstances. Allah warns that He knows what is in your hearts, so the internal reality matters most.
Ayah 29
قُلْ إِن تُخْفُوا۟ مَا فِى صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ ٱللَّهُ ۗ وَيَعْلَمُ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
Say, "Whether you conceal what is in your breasts or reveal it, Allāh knows it. And He knows that which is in the heavens and that which is on the earth. And Allāh is over all things competent.
Whether you hide what is in your hearts or reveal it, Allah knows it all. He knows everything in the heavens and everything on earth, and He has power over all things. This verse serves as a powerful reminder that you cannot fake your way through faith. External appearances do not fool Allah. Your true loyalties, your real intentions, and the actual state of your heart are all completely transparent to Him.
Ayah 30
يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوٓءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُۥٓ أَمَدًۢا بَعِيدًا ۗ وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ ۗ وَٱللَّهُ رَءُوفٌۢ بِٱلْعِبَادِ
The Day every soul will find what it has done of good present [before it] and what it has done of evil, it will wish that between itself and that [evil] was a great distance. And Allāh warns you of Himself, and Allāh is Kind to [His] servants."
On the Day of Judgment, every person will find every good deed they ever did presented before them, and every bad deed as well. The regret will be so intense that a person will wish there was an enormous distance between them and their sins. Allah is warning you to be careful because He is compassionate toward His servants -- and part of that compassion is giving you this heads-up now, while you still have time to change. The imagery of wanting to distance yourself from your own deeds is a deeply human feeling that everyone will experience on that Day.
Ayah 31
قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
Say, [O Muḥammad], "If you should love Allāh, then follow me, [so] Allāh will love you and forgive you your sins. And Allāh is Forgiving and Merciful."
This verse sets a clear standard: if you truly love Allah, then follow the Prophet Muhammad. And if you do, Allah will love you back and forgive your sins. It is not enough to just claim you love God -- that love needs to show up in how you live your life, following the example and teachings of the Messenger. This is the ultimate litmus test for sincerity: your actions, not your words, prove where your heart really stands.
Ayah 32
قُلْ أَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ ۖ فَإِن تَوَلَّوْا۟ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْكَـٰفِرِينَ
Say, "Obey Allāh and the Messenger. But if you turn away - then indeed, Allāh does not like the disbelievers."
The command is direct: obey Allah and obey the Messenger. And if you turn away, know that Allah does not love the disbelievers. This is the flip side of the previous verse -- where following the Prophet earns you Allah's love, turning away from that path puts you in a category that Allah explicitly says He does not love. There is no middle ground here: the invitation to follow is also a warning about what happens when you refuse.
Ayah 33
۞ إِنَّ ٱللَّهَ ٱصْطَفَىٰٓ ءَادَمَ وَنُوحًا وَءَالَ إِبْرَٰهِيمَ وَءَالَ عِمْرَٰنَ عَلَى ٱلْعَـٰلَمِينَ
Indeed, Allāh chose Adam and Noah and the family of Abraham and the family of ʿImrān over the worlds -
Allah now introduces a major narrative shift by telling us that He chose Adam, Nuh (Noah), the family of Ibrahim (Abraham), and the family of Imran above all of humanity. These are the spiritual dynasties that carried Allah's message through the ages. The mention of the family of Imran is especially significant because it sets the stage for the story of Maryam (Mary) and Isa (Jesus) that is about to unfold. Allah handpicked these families because of their devotion, sincerity, and readiness to carry the weight of prophethood.
Ayah 34
ذُرِّيَّةًۢ بَعْضُهَا مِنۢ بَعْضٍ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
Descendants, some of them from others. And Allāh is Hearing and Knowing.
These chosen families were descendants of one another -- a continuous chain of righteousness flowing from generation to generation. Allah hears everything and knows everything, meaning He chose them based on His perfect knowledge of who was truly worthy. This lineage of faith is not about genetics or bloodline per se; it is about Allah recognizing genuine devotion and rewarding it by placing prophets and righteous leaders within these families.
Ayah 35
إِذْ قَالَتِ ٱمْرَأَتُ عِمْرَٰنَ رَبِّ إِنِّى نَذَرْتُ لَكَ مَا فِى بَطْنِى مُحَرَّرًا فَتَقَبَّلْ مِنِّىٓ ۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ
[Mention, O Muḥammad], when the wife of ʿImrān said, "My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing."
Now the story zeroes in on the wife of Imran -- Maryam's mother, Hannah. She made a vow during her pregnancy: whatever is in my womb, I am dedicating entirely to Your service, Allah, so accept this from me. In the religious tradition of that time, parents could consecrate a child to serve in the temple full-time, devoted exclusively to worship. Hannah made this promise with pure sincerity, not knowing whether her child would be a boy or a girl. The act of dedicating your most precious gift -- your own child -- to God before they are even born shows an extraordinary level of faith.
Ayah 36
فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّى وَضَعْتُهَآ أُنثَىٰ وَٱللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ ٱلذَّكَرُ كَٱلْأُنثَىٰ ۖ وَإِنِّى سَمَّيْتُهَا مَرْيَمَ وَإِنِّىٓ أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ ٱلشَّيْطَـٰنِ ٱلرَّجِيمِ
But when she delivered her, she said, "My Lord, I have delivered a female." And Allāh was most knowing of what she delivered, and the male is not like the female. "And I have named her Mary, and I seek refuge for her in You and [for] her descendants from Satan, the expelled [from the mercy of Allāh]."
When Hannah gave birth, she was surprised: it was a girl, and traditionally only boys were dedicated to temple service. She said, "My Lord, I have delivered a female" -- and Allah already knew exactly what she delivered. Then she named her Maryam and asked Allah to protect her and her future descendants from Shaytan (Satan). Allah accepted that prayer in a remarkable way: a hadith tells us that every child is touched by Satan at birth and cries, except Maryam and her son Isa, because of this very prayer. A mother's sincere supplication literally shaped history.
Ayah 37
فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنۢبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا ٱلْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا ۖ قَالَ يَـٰمَرْيَمُ أَنَّىٰ لَكِ هَـٰذَا ۖ قَالَتْ هُوَ مِنْ عِندِ ٱللَّهِ ۖ إِنَّ ٱللَّهَ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ
So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entered upon her in the prayer chamber, he found with her provision. He said, "O Mary, from where is this [coming] to you?" She said, "It is from Allāh. Indeed, Allāh provides for whom He wills without account."
Allah accepted Maryam with a beautiful acceptance and made her grow up in the best way possible. She was placed under the care of Prophet Zakariyya (Zechariah), who would check on her in her prayer chamber. Every time he visited, he found her supplied with food that was out of season -- summer fruits in winter and winter fruits in summer. When he asked where it came from, she simply said: "It is from Allah. Allah provides for whoever He wills without any limit." This was a girl so devoted to worship that Allah was sending her miraculous provision directly, and her simple, confident answer is one of the most powerful statements of trust in the Quran.
Ayah 38
هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُۥ ۖ قَالَ رَبِّ هَبْ لِى مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ ٱلدُّعَآءِ
At that, Zechariah called upon his Lord, saying, "My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication."
Seeing how Allah provided for Maryam out of nowhere ignited something in Zakariyya's heart. He was an elderly man whose wife was barren, and they had never been able to have children. But witnessing Allah's miraculous provision for Maryam made him think: if Allah can do that, He can surely give me a child too. Right then and there, he turned to Allah in prayer and asked for righteous offspring. This is a beautiful example of how witnessing someone else's blessings should not make you jealous -- it should make you hopeful and push you to ask Allah for what you need.
Ayah 39
فَنَادَتْهُ ٱلْمَلَـٰٓئِكَةُ وَهُوَ قَآئِمٌ يُصَلِّى فِى ٱلْمِحْرَابِ أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًۢا بِكَلِمَةٍ مِّنَ ٱللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِّنَ ٱلصَّـٰلِحِينَ
So the angels called him while he was standing in prayer in the chamber, "Indeed, Allāh gives you good tidings of John, confirming a word1 from Allāh and [who will be] honorable, abstaining [from women], and a prophet from among the righteous."
The answer came immediately. While Zakariyya was standing in prayer in the prayer chamber, the angels called out to him with incredible news: Allah gives you glad tidings of a son named Yahya (John). Yahya would be someone who confirms the truth of a "Word from Allah" -- meaning he would be the first to believe in and support Isa (Jesus). He is described as honorable, completely chaste, and a prophet from among the righteous. Every quality mentioned was a gift from Allah, granted to a couple who everyone had written off as too old to have children.
Ayah 40
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَـٰمٌ وَقَدْ بَلَغَنِىَ ٱلْكِبَرُ وَٱمْرَأَتِى عَاقِرٌ ۖ قَالَ كَذَٰلِكَ ٱللَّهُ يَفْعَلُ مَا يَشَآءُ
He said, "My Lord, how will I have a boy when I have reached old age and my wife is barren?" He [the angel] said, "Such is Allāh; He does what He wills."
Zakariyya was overwhelmed and asked: "My Lord, how can I have a son when I have reached old age and my wife is barren?" This was not a question of doubt -- he fully believed in Allah's power. It was a question of amazement and wonder, wanting to know how this miracle would unfold. Allah's response was direct: "This is how it will be. Allah does whatever He wills." No further explanation needed. When Allah decides something, the usual rules of biology, physics, and probability simply do not apply.
Ayah 41
قَالَ رَبِّ ٱجْعَل لِّىٓ ءَايَةً ۖ قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَـٰثَةَ أَيَّامٍ إِلَّا رَمْزًا ۗ وَٱذْكُر رَّبَّكَ كَثِيرًا وَسَبِّحْ بِٱلْعَشِىِّ وَٱلْإِبْكَـٰرِ
He said, "My Lord, make for me a sign." He said, "Your sign is that you will not [be able to] speak to the people for three days except by gesture. And remember your Lord much and exalt [Him with praise] in the evening and the morning."
Zakariyya then asked for a sign to confirm the pregnancy was underway. Allah gave him a unique sign: for three days, he would be physically unable to speak to anyone, even though there was nothing wrong with him. During this time, he was told to remember Allah abundantly and glorify Him in the evening and morning. The sign was perfectly suited to its purpose -- instead of speaking to people, Zakariyya would spend those three days in deep, focused worship and gratitude, preparing his heart for the blessing that was on its way.
Ayah 42
وَإِذْ قَالَتِ ٱلْمَلَـٰٓئِكَةُ يَـٰمَرْيَمُ إِنَّ ٱللَّهَ ٱصْطَفَىٰكِ وَطَهَّرَكِ وَٱصْطَفَىٰكِ عَلَىٰ نِسَآءِ ٱلْعَـٰلَمِينَ
And [mention] when the angels said, "O Mary, indeed Allāh has chosen you and purified you and chosen you above the women of the worlds.
The angels now speak directly to Maryam, telling her that Allah has chosen her, purified her, and selected her above all the women of her time. This is a monumental honor -- the Creator of the universe, through His angels, personally informing a young woman that she has been handpicked for something extraordinary. Her selection was not random; it was earned through her sincere devotion, her purity, and her complete trust in Allah that she had demonstrated since childhood.
Ayah 43
يَـٰمَرْيَمُ ٱقْنُتِى لِرَبِّكِ وَٱسْجُدِى وَٱرْكَعِى مَعَ ٱلرَّٰكِعِينَ
O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow [in prayer]."
The angels instruct Maryam to be deeply devoted in her worship -- to prostrate, and to bow with those who bow in prayer. This command to increase in worship came right before she would receive the most challenging test of her life. The more connected you are to Allah through worship before a major trial, the better equipped you are to handle it. Allah was essentially preparing her spiritually for the miracle and the enormous social pressure that was about to come.
Ayah 44
ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ نُوحِيهِ إِلَيْكَ ۚ وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَـٰمَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ
That is from the news of the unseen which We reveal to you, [O Muḥammad]. And you were not with them when they cast their pens1 as to which of them should be responsible for Mary. Nor were you with them when they disputed.
Allah then addresses the Prophet Muhammad directly, telling him: this is from the stories of the unseen that We reveal to you. You were not there when the caretakers of the temple cast lots with their pens to decide who would be responsible for Maryam, and you were not there when they argued about it. The fact that Muhammad knew these details -- which were not recorded in any text available to him -- is itself a proof of his prophethood. He could only know this through divine revelation.
Ayah 45
إِذْ قَالَتِ ٱلْمَلَـٰٓئِكَةُ يَـٰمَرْيَمُ إِنَّ ٱللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ ٱسْمُهُ ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ وَجِيهًا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمِنَ ٱلْمُقَرَّبِينَ
[And mention] when the angels said, "O Mary, indeed Allāh gives you good tidings of a word1 from Him, whose name will be the Messiah, Jesus, the son of Mary - distinguished in this world and the Hereafter and among those brought near [to Allāh].
The angels deliver the most momentous news to Maryam: Allah gives you glad tidings of a Word from Him, whose name will be the Messiah, Isa son of Maryam. He is called "a Word from Allah" because he was brought into existence by Allah's direct command "Be" -- without a father. He would be honored in this world and the next, and he would be among those closest to Allah. Notice that his lineage is traced through his mother ("son of Maryam"), which itself is significant since he had no earthly father.
Ayah 46
وَيُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ وَكَهْلًا وَمِنَ ٱلصَّـٰلِحِينَ
He will speak to the people in the cradle and in maturity and will be of the righteous."
Isa would speak to people while still in the cradle -- as an infant -- and also as a grown man, and he would be among the righteous. The miracle of speaking as a newborn baby was one of the very first signs of Isa's extraordinary nature. It served a dual purpose: it was a miracle that proved his special status, and it also defended his mother Maryam's honor when people accused her of wrongdoing. Even as a baby, Isa declared his identity and his mission.
Ayah 47
قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِى وَلَدٌ وَلَمْ يَمْسَسْنِى بَشَرٌ ۖ قَالَ كَذَٰلِكِ ٱللَّهُ يَخْلُقُ مَا يَشَآءُ ۚ إِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
She said, "My Lord, how will I have a child when no man has touched me?" [The angel] said, "Such is Allāh; He creates what He wills. When He decrees a matter, He only says to it, 'Be,' and it is.
Maryam, understandably stunned, asked: "My Lord, how can I have a child when no man has touched me?" The angel's answer was the same principle given to Zakariyya: "Allah creates what He wills. When He decides something, He simply says 'Be' and it is." This is the Islamic understanding of Isa's birth -- it was a miraculous act of creation by Allah, not a divine union. Just as Allah created Adam from dust without any parents at all, He created Isa from a mother alone. Both demonstrate that Allah's creative power has no limits or prerequisites.
Ayah 48
وَيُعَلِّمُهُ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ
And He will teach him writing and wisdom1 and the Torah and the Gospel
Allah would teach Isa the Scripture, wisdom, the Torah, and the Injil (Gospel). This means Isa was not just a miracle baby -- he was being prepared for an enormous mission. He would be deeply grounded in the sacred knowledge that came before him (the Torah) and would also receive his own revelation (the Injil). He was being equipped with every tool he would need to call people back to the worship of the One God, armed with both inherited wisdom and new divine guidance.
Ayah 49
وَرَسُولًا إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنِّى قَدْ جِئْتُكُم بِـَٔايَةٍ مِّن رَّبِّكُمْ ۖ أَنِّىٓ أَخْلُقُ لَكُم مِّنَ ٱلطِّينِ كَهَيْـَٔةِ ٱلطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًۢا بِإِذْنِ ٱللَّهِ ۖ وَأُبْرِئُ ٱلْأَكْمَهَ وَٱلْأَبْرَصَ وَأُحْىِ ٱلْمَوْتَىٰ بِإِذْنِ ٱللَّهِ ۖ وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِى بُيُوتِكُمْ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ
And [make him] a messenger to the Children of Israel, [who will say], 'Indeed I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allāh. And I cure the blind [from birth] and the leper, and I give life to the dead - by permission of Allāh. And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers.
Isa would be sent as a messenger to the Children of Israel, bringing them miraculous signs as proof: he would shape a bird from clay and breathe life into it by Allah's permission, heal the blind and the leper, and even bring the dead back to life -- all by Allah's permission. He would also tell people what they ate and what they stored in their homes. Every single miracle is qualified with "by Allah's permission," making it crystal clear that these powers were not his own -- they were granted by Allah to prove his prophethood. The miracles were extraordinary, but the source was always God.
Ayah 50
وَمُصَدِّقًا لِّمَا بَيْنَ يَدَىَّ مِنَ ٱلتَّوْرَىٰةِ وَلِأُحِلَّ لَكُم بَعْضَ ٱلَّذِى حُرِّمَ عَلَيْكُمْ ۚ وَجِئْتُكُم بِـَٔايَةٍ مِّن رَّبِّكُمْ فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
And [I have come] confirming what was before me of the Torah and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord, so fear Allāh and obey me.
Isa tells the Children of Israel that he has come to confirm the Torah that was already with them and to make permissible some things that had previously been forbidden to them -- essentially easing certain restrictions that had been placed on them. He tells them to fear Allah and obey him as their messenger. His mission was not to replace the Torah but to build upon it, correct misunderstandings, and bring people back to sincere worship. He came as a mercy and a course correction for a community that had strayed far from their original guidance.
Ayah 51
إِنَّ ٱللَّهَ رَبِّى وَرَبُّكُمْ فَٱعْبُدُوهُ ۗ هَـٰذَا صِرَٰطٌ مُّسْتَقِيمٌ
Indeed, Allāh is my Lord and your Lord, so worship Him. That is the straight path.'"
Isa (Jesus) wraps up his message to the Children of Israel with the most fundamental point: Allah is my Lord and your Lord, so worship Him alone. This is the straight path. Despite all the incredible miracles he was given -- shaping birds from clay, healing the blind and lepers, even raising the dead by Allah's permission -- Isa never once claimed divinity. He came to confirm the Torah that was already with them and to make lawful some things that had been forbidden to them, all as a mercy from Allah.
Ayah 52
۞ فَلَمَّآ أَحَسَّ عِيسَىٰ مِنْهُمُ ٱلْكُفْرَ قَالَ مَنْ أَنصَارِىٓ إِلَى ٱللَّهِ ۖ قَالَ ٱلْحَوَارِيُّونَ نَحْنُ أَنصَارُ ٱللَّهِ ءَامَنَّا بِٱللَّهِ وَٱشْهَدْ بِأَنَّا مُسْلِمُونَ
But when Jesus felt [persistence in] disbelief from them, he said, "Who are my supporters for [the cause of] Allāh?" The disciples said, "We are supporters for Allāh. We have believed in Allāh and testify that we are Muslims [submitting to Him].
When Isa sensed that the majority of his people were doubling down on rejection, he put out an open call: who will be my helpers in Allah's cause? The Hawariyyun (his disciples) stepped up and said they were helpers of Allah, that they believed in Him, and asked Isa to bear witness that they were Muslims -- meaning people who submit to God. This parallels how the Prophet Muhammad later asked who would support him during the Hajj season before finding the Ansar in Madinah. Every prophet needed a core crew who had his back.
Ayah 53
رَبَّنَآ ءَامَنَّا بِمَآ أَنزَلْتَ وَٱتَّبَعْنَا ٱلرَّسُولَ فَٱكْتُبْنَا مَعَ ٱلشَّـٰهِدِينَ
Our Lord, we have believed in what You revealed and have followed the messenger [i.e., Jesus], so register us among the witnesses [to truth]."
The disciples then turned directly to Allah in prayer, saying: Our Lord, we believe in what You have revealed and we follow the Messenger, so write us down among those who bear witness. This is a beautiful model of how faith should be expressed -- first you declare it before the prophet, then you confirm it before Allah in sincere supplication. Their request to be recorded among the witnesses is understood as wanting to be counted among the community of truth, alongside every sincere believer across time.
Ayah 54
وَمَكَرُوا۟ وَمَكَرَ ٱللَّهُ ۖ وَٱللَّهُ خَيْرُ ٱلْمَـٰكِرِينَ
And they [i.e., the disbelievers] planned, but Allāh planned. And Allāh is the best of planners.
The enemies of Isa plotted to arrest and kill him, conspiring with the authorities to have him seized. But Allah had a plan of His own, and Allah is the best of planners. The Arabic word 'makr' here means a counter-strategy -- when used for Allah it refers to His perfect response that completely neutralizes the scheming of evildoers. Their plotting was doomed from the start because you cannot outmaneuver the One who controls everything.
Ayah 55
إِذْ قَالَ ٱللَّهُ يَـٰعِيسَىٰٓ إِنِّى مُتَوَفِّيكَ وَرَافِعُكَ إِلَىَّ وَمُطَهِّرُكَ مِنَ ٱلَّذِينَ كَفَرُوا۟ وَجَاعِلُ ٱلَّذِينَ ٱتَّبَعُوكَ فَوْقَ ٱلَّذِينَ كَفَرُوٓا۟ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ ۖ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
[Mention] when Allāh said, "O Jesus, indeed I will take you and raise you to Myself and purify [i.e., free] you from those who disbelieve and make those who follow you [in submission to Allāh alone] superior to those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ.
Allah told Isa: I will take you fully and raise you to Myself, purify you from those who disbelieve, and make those who follow you superior to those who disbelieve until the Day of Judgment. The word 'mutawaffika' (taking you fully) is understood as Allah rescuing Isa from the disbelievers, raising him up alive in both body and soul. He was not killed or crucified -- Allah saved him and elevated him. This is one of the clearest verses establishing that Isa was raised to the heavens alive and will return before the end of times.
Ayah 56
فَأَمَّا ٱلَّذِينَ كَفَرُوا۟ فَأُعَذِّبُهُمْ عَذَابًا شَدِيدًا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمَا لَهُم مِّن نَّـٰصِرِينَ
And as for those who disbelieved, I will punish them with a severe punishment in this world and the Hereafter, and they will have no helpers."
As for those who disbelieved, Allah promises severe punishment both in this world and the Hereafter, with no one to help them. This applies to those who rejected Isa from among his people -- they faced humiliation and loss of power in this life, and an even worse fate awaits them on Judgment Day. The key point is that worldly suffering for disbelievers does not count as expiation for what is coming next; it is just the beginning, not a substitute.
Ayah 57
وَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فَيُوَفِّيهِمْ أُجُورَهُمْ ۗ وَٱللَّهُ لَا يُحِبُّ ٱلظَّـٰلِمِينَ
But as for those who believed and did righteous deeds, He will give them in full their rewards, and Allāh does not like the wrongdoers.
On the flip side, those who believed and did righteous deeds will receive their rewards in full. Allah does not love the wrongdoers, but He fully compensates the believers with victory and honor in this life and Paradise in the next. The contrast between the two outcomes is stark and intentional -- it is meant to show that the choice between faith and denial has real, lasting consequences on both sides of the equation.
Ayah 58
ذَٰلِكَ نَتْلُوهُ عَلَيْكَ مِنَ ٱلْـَٔايَـٰتِ وَٱلذِّكْرِ ٱلْحَكِيمِ
This is what We recite to you, [O Muḥammad], of [Our] verses and the precise [and wise] message [i.e., the Qur’ān].
Allah tells the Prophet Muhammad: this is what We recite to you of the verses and the wise reminder. Everything narrated about Isa -- his miraculous birth, his mission, the disciples, the plot against him, and his being raised -- is divine revelation from the Preserved Tablet, not folklore or guesswork. The Quran is setting the record straight on the true story of Isa, correcting both the Jewish denial and the Christian exaggeration of his status.
Ayah 59
إِنَّ مَثَلَ عِيسَىٰ عِندَ ٱللَّهِ كَمَثَلِ ءَادَمَ ۖ خَلَقَهُۥ مِن تُرَابٍ ثُمَّ قَالَ لَهُۥ كُن فَيَكُونُ
Indeed, the example of Jesus to Allāh1 is like that of Adam. He created him from dust; then He said to him, "Be," and he was.
Here comes one of the most powerful logical arguments in the Quran: the example of Isa before Allah is like the example of Adam -- He created him from dust, then said 'Be,' and he was. If anyone claims Isa must be divine because he was born without a father, then Adam has an even stronger case since he was created without a father or a mother. But nobody calls Adam divine, which exposes the inconsistency. Allah creates however He wills, and a miraculous birth does not equal divinity.
Ayah 60
ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ ٱلْمُمْتَرِينَ
The truth is from your Lord, so do not be among the doubters.
This is the truth from your Lord, so do not be among those who doubt. After laying out the complete, undistorted story of Isa with evidence and logic, Allah firmly states that this account is the definitive truth. There is no room for uncertainty after such a clear presentation. The verse is addressed to the Prophet Muhammad but carries a message for everyone: once the truth has been made clear, hesitation is not a sign of open-mindedness -- it is a sign of resistance.
Ayah 61
فَمَنْ حَآجَّكَ فِيهِ مِنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ فَقُلْ تَعَالَوْا۟ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ ٱللَّهِ عَلَى ٱلْكَـٰذِبِينَ
Then whoever argues with you about it after [this] knowledge has come to you - say, "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then supplicate earnestly [together] and invoke the curse of Allāh upon the liars [among us]."
If anyone still argues with you about Isa after all this knowledge has come, then say: let us gather our sons and your sons, our women and your women, ourselves and yourselves, then let us all pray sincerely and invoke the curse of Allah upon the liars. This is the Mubahalah challenge -- a spiritual dare that was presented to the Christians of Najran who came to debate the Prophet. When they saw how confidently the Prophet came out with his family, they backed down, knowing deep down that he was telling the truth.
Ayah 62
إِنَّ هَـٰذَا لَهُوَ ٱلْقَصَصُ ٱلْحَقُّ ۚ وَمَا مِنْ إِلَـٰهٍ إِلَّا ٱللَّهُ ۚ وَإِنَّ ٱللَّهَ لَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
Indeed, this is the true narration. And there is no deity except Allāh. And indeed, Allāh is the Exalted in Might, the Wise.
Indeed, this is the true narrative. There is no deity worthy of worship except Allah, and Allah is the All-Mighty, the All-Wise. After all the back-and-forth about Isa, the Quran distills the entire debate down to one core truth: there is only One God. Isa was His servant and messenger, not His son or a part of some trinity. This simple but profound declaration is the thread that connects every prophet from Adam to Muhammad.
Ayah 63
فَإِن تَوَلَّوْا۟ فَإِنَّ ٱللَّهَ عَلِيمٌۢ بِٱلْمُفْسِدِينَ
But if they turn away, then indeed - Allāh is Knowing of the corrupters.
And if they turn away after all of this, then Allah is fully aware of those who cause corruption. Turning away from clear truth is not just personal denial; it is an act of corruption because it obstructs others from finding the right path. Allah sees it all and will hold them accountable. The verse serves as both a warning to those who reject and a comfort to the Prophet -- your job is to deliver the message, not to force acceptance.
Ayah 64
قُلْ يَـٰٓأَهْلَ ٱلْكِتَـٰبِ تَعَالَوْا۟ إِلَىٰ كَلِمَةٍ سَوَآءٍۭ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا ٱللَّهَ وَلَا نُشْرِكَ بِهِۦ شَيْـًٔا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ ٱللَّهِ ۚ فَإِن تَوَلَّوْا۟ فَقُولُوا۟ ٱشْهَدُوا۟ بِأَنَّا مُسْلِمُونَ
Say, "O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allāh and not associate anything with Him and not take one another as lords instead of Allāh."1 But if they turn away, then say, "Bear witness that we are Muslims [submitting to Him]."
Say: O People of the Scripture, come to a common word between us -- that we worship none but Allah, associate nothing with Him, and take no one among ourselves as lords besides Allah. This is one of the most unifying invitations in the Quran. It is not asking Jews and Christians to abandon their identity but rather to return to the core principle that every prophet taught: pure monotheism. If they refuse, then at least let the Muslims declare that they are the ones who truly submit to God.
Ayah 65
يَـٰٓأَهْلَ ٱلْكِتَـٰبِ لِمَ تُحَآجُّونَ فِىٓ إِبْرَٰهِيمَ وَمَآ أُنزِلَتِ ٱلتَّوْرَىٰةُ وَٱلْإِنجِيلُ إِلَّا مِنۢ بَعْدِهِۦٓ ۚ أَفَلَا تَعْقِلُونَ
O People of the Scripture, why do you argue about Abraham while the Torah and the Gospel were not revealed until after him? Then will you not reason?
O People of the Book, why do you argue about Ibrahim (Abraham) when the Torah and the Gospel were not revealed until after him? Do you not use reason? Both the Jews and Christians claimed Ibrahim as one of their own, but that makes zero sense historically -- Judaism and Christianity as formal religions came after his time. How can he belong to a tradition that did not even exist yet? This is Allah calling out historical revisionism with simple logic.
Ayah 66
هَـٰٓأَنتُمْ هَـٰٓؤُلَآءِ حَـٰجَجْتُمْ فِيمَا لَكُم بِهِۦ عِلْمٌ فَلِمَ تُحَآجُّونَ فِيمَا لَيْسَ لَكُم بِهِۦ عِلْمٌ ۚ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
Here you are - those who have argued about that of which you have [some] knowledge, but why do you argue about that of which you have no knowledge? And Allāh knows, while you know not.
Here you are, those who have argued about things you had some knowledge of, so why do you argue about things you have no knowledge of? Allah knows and you do not. This verse draws a sharp line between debating within your area of knowledge and making wild claims about things you cannot verify. The Jews and Christians had some knowledge of their own scriptures, but they had no basis for projecting their labels onto Ibrahim. When you do not know something, the honest move is to defer to the One who does.
Ayah 67
مَا كَانَ إِبْرَٰهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَـٰكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ
Abraham was neither a Jew nor a Christian, but he was one inclining toward truth, a Muslim [submitting to Allāh]. And he was not of the polytheists.1
Ibrahim was neither a Jew nor a Christian, but he was a Hanif -- one who inclined toward pure monotheism -- and a Muslim, meaning someone who submits entirely to Allah. He was not among those who associate partners with God. The word 'Hanif' describes someone who turns away from all false worship and stays on the straight path of tawhid (oneness of God). Ibrahim's religion predates all denominational labels, and the Quran is saying that true followers of Ibrahim are those who follow his example of pure submission to Allah.
Ayah 68
إِنَّ أَوْلَى ٱلنَّاسِ بِإِبْرَٰهِيمَ لَلَّذِينَ ٱتَّبَعُوهُ وَهَـٰذَا ٱلنَّبِىُّ وَٱلَّذِينَ ءَامَنُوا۟ ۗ وَٱللَّهُ وَلِىُّ ٱلْمُؤْمِنِينَ
Indeed, the most worthy of Abraham among the people are those who followed him [in submission to Allāh] and this prophet [i.e., Muḥammad (ﷺ)] and those who believe [in his message]. And Allāh is the Ally1 of the believers.
The people who have the most right to claim Ibrahim are those who actually followed his way, along with this Prophet (Muhammad) and those who believe. And Allah is the Protector of the believers. This verse settles the debate: it is not about ethnic or religious labels, it is about who actually lives by Ibrahim's principles. The Muslims who follow tawhid and submit to Allah are his true inheritors, not those who merely claim his name while contradicting his core message.
Ayah 69
وَدَّت طَّآئِفَةٌ مِّنْ أَهْلِ ٱلْكِتَـٰبِ لَوْ يُضِلُّونَكُمْ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ
A faction of the People of the Scripture wish they could mislead you. But they do not mislead except themselves, and they perceive [it] not.
A group from the People of the Book wish they could lead you astray, but they only lead themselves astray without even realizing it. Their desire to pull Muslims away from Islam ends up backfiring on them because plotting against the truth does not change the truth -- it just deepens their own misguidance. This is a recurring Quranic theme: those who try to extinguish Allah's light only end up burning themselves.
Ayah 70
يَـٰٓأَهْلَ ٱلْكِتَـٰبِ لِمَ تَكْفُرُونَ بِـَٔايَـٰتِ ٱللَّهِ وَأَنتُمْ تَشْهَدُونَ
O People of the Scripture, why do you disbelieve in the verses of Allāh1 while you witness [to their truth]?
O People of the Book, why do you deny Allah's signs when you yourselves witness them? They had the prophecies about the final Prophet in their own scriptures, they saw the signs being fulfilled right in front of them, and yet they chose denial. The verse is pointing out the absurdity of rejecting something your own knowledge confirms as true. The problem was never a lack of evidence; it was pride and the unwillingness to accept a prophet from outside their community.
Ayah 71
يَـٰٓأَهْلَ ٱلْكِتَـٰبِ لِمَ تَلْبِسُونَ ٱلْحَقَّ بِٱلْبَـٰطِلِ وَتَكْتُمُونَ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ
O People of the Scripture, why do you mix [i.e., confuse] the truth with falsehood and conceal the truth while you know [it]?
O People of the Book, why do you mix truth with falsehood and conceal the truth when you know it? This is one of the most pointed critiques in the Quran. They were not just ignorant -- they actively blended truth with lies and hid what their own scriptures said about Muhammad. Concealing knowledge is treated as a serious offense because it blocks other people from reaching the truth. Knowing the truth and burying it is worse than not knowing it at all.
Ayah 72
وَقَالَت طَّآئِفَةٌ مِّنْ أَهْلِ ٱلْكِتَـٰبِ ءَامِنُوا۟ بِٱلَّذِىٓ أُنزِلَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَجْهَ ٱلنَّهَارِ وَٱكْفُرُوٓا۟ ءَاخِرَهُۥ لَعَلَّهُمْ يَرْجِعُونَ
And a faction of the People of the Scripture say [to each other], "Believe in that which was revealed to the believers at the beginning of the day and reject it at its end that perhaps they will return [i.e., abandon their religion],
Some of the People of the Book devised a scheme: believe in what was revealed to the Muslims in the morning, then reject it by evening, hoping that Muslims would start doubting their own faith. The idea was that if 'educated' religious people appeared to accept Islam and then walked away, regular Muslims would think something must be wrong with it. It was essentially social engineering designed to shake the believers' confidence -- an ancient form of psychological warfare.
Ayah 73
وَلَا تُؤْمِنُوٓا۟ إِلَّا لِمَن تَبِعَ دِينَكُمْ قُلْ إِنَّ ٱلْهُدَىٰ هُدَى ٱللَّهِ أَن يُؤْتَىٰٓ أَحَدٌ مِّثْلَ مَآ أُوتِيتُمْ أَوْ يُحَآجُّوكُمْ عِندَ رَبِّكُمْ ۗ قُلْ إِنَّ ٱلْفَضْلَ بِيَدِ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ
And do not trust except those who follow your religion." Say, "Indeed, the [true] guidance is the guidance of Allāh. [Do you fear] lest someone be given [knowledge] like you were given or that they would [thereby] argue with you before your Lord?" Say, "Indeed, [all] bounty is in the hand1 of Allāh - He grants it to whom He wills. And Allāh is all-Encompassing and Wise."
They also told each other: do not truly trust anyone except those who follow your religion. Allah responds: say, true guidance is the guidance of Allah. Their concern was that if they shared knowledge with Muslims, it would be used against them as proof. But Allah makes the point that guidance is not something they can hoard or control -- it is in His hands alone, and He gives it to whoever He wills. All their scheming cannot prevent Allah from guiding sincere hearts.
Ayah 74
يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
He selects for His mercy whom He wills. And Allāh is the possessor of great bounty.
He selects for His mercy whom He wills, and Allah is the possessor of great bounty. This is a concise but powerful reminder that prophethood, revelation, and guidance are not earned through ethnic background or institutional authority -- they are gifts from Allah distributed according to His wisdom. The People of the Book were struggling to accept that Allah's favor had now come through an Arab prophet, but divine bounty does not follow human expectations.
Ayah 75
۞ وَمِنْ أَهْلِ ٱلْكِتَـٰبِ مَنْ إِن تَأْمَنْهُ بِقِنطَارٍ يُؤَدِّهِۦٓ إِلَيْكَ وَمِنْهُم مَّنْ إِن تَأْمَنْهُ بِدِينَارٍ لَّا يُؤَدِّهِۦٓ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَآئِمًا ۗ ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَيْسَ عَلَيْنَا فِى ٱلْأُمِّيِّـۧنَ سَبِيلٌ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُمْ يَعْلَمُونَ
And among the People of the Scripture is he who, if you entrust him with a great amount [of wealth], he will return it to you. And among them is he who, if you entrust him with a [single] coin, he will not return it to you unless you are constantly standing over him [demanding it]. That is because they say, "There is no blame upon us concerning the unlearned."1 And they speak untruth about Allāh while they know [it].
Among the People of the Book are those who, if you entrust them with a huge treasure, will return it faithfully. But some of them, if you entrust them with a single coin, will not return it unless you keep standing over them demanding it. They justify this by saying there is no accountability when dealing with non-Jews. But they are lying against Allah and they know it. Islam calls this out directly: ethical standards do not change based on who you are dealing with. Dishonesty is dishonesty, period.
Ayah 76
بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِۦ وَٱتَّقَىٰ فَإِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ
But yes, whoever fulfills his commitment and fears Allāh - then indeed, Allāh loves those who fear Him.
On the contrary, whoever fulfills their commitment and is mindful of Allah -- then Allah loves those who are conscious of Him. After exposing the double standard, the Quran presents the real standard: keeping your word and having taqwa (God-consciousness). It does not matter who you made the promise to -- a Muslim, a non-Muslim, anyone. What matters is that you honor it because Allah is watching. This verse connects personal integrity directly to earning Allah's love.
Ayah 77
إِنَّ ٱلَّذِينَ يَشْتَرُونَ بِعَهْدِ ٱللَّهِ وَأَيْمَـٰنِهِمْ ثَمَنًا قَلِيلًا أُو۟لَـٰٓئِكَ لَا خَلَـٰقَ لَهُمْ فِى ٱلْـَٔاخِرَةِ وَلَا يُكَلِّمُهُمُ ٱللَّهُ وَلَا يَنظُرُ إِلَيْهِمْ يَوْمَ ٱلْقِيَـٰمَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
Indeed, those who exchange the covenant of Allāh and their [own] oaths for a small price will have no share in the Hereafter, and Allāh will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.
Those who sell their covenant with Allah and their oaths for a small price will have no share in the Hereafter. Allah will not speak to them, look at them, or purify them on the Day of Judgment, and theirs is a painful punishment. Trading away your promises and your relationship with God for some temporary gain is the ultimate bad deal. The verse paints a terrifying picture of being completely ignored by Allah on the Day when His attention is the only thing that matters.
Ayah 78
وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُۥنَ أَلْسِنَتَهُم بِٱلْكِتَـٰبِ لِتَحْسَبُوهُ مِنَ ٱلْكِتَـٰبِ وَمَا هُوَ مِنَ ٱلْكِتَـٰبِ وَيَقُولُونَ هُوَ مِنْ عِندِ ٱللَّهِ وَمَا هُوَ مِنْ عِندِ ٱللَّهِ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُمْ يَعْلَمُونَ
And indeed, there is among them a party who alter the Scripture with their tongues so you may think it is from the Scripture, but it is not from the Scripture. And they say, "This is from Allāh," but it is not from Allāh. And they speak untruth about Allāh while they know.
Among them is a group that twists their tongues with the Scripture so you think what they say is from the Book, but it is not from the Book. They say it is from Allah, but it is not from Allah, and they lie about Allah knowingly. This describes people who manipulate religious texts to serve their agenda -- reading scripture in a misleading way and passing off their own words as divine revelation. It is a timeless warning about the danger of religious authorities who distort the truth for personal gain.
Ayah 79
مَا كَانَ لِبَشَرٍ أَن يُؤْتِيَهُ ٱللَّهُ ٱلْكِتَـٰبَ وَٱلْحُكْمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا۟ عِبَادًا لِّى مِن دُونِ ٱللَّهِ وَلَـٰكِن كُونُوا۟ رَبَّـٰنِيِّـۧنَ بِمَا كُنتُمْ تُعَلِّمُونَ ٱلْكِتَـٰبَ وَبِمَا كُنتُمْ تَدْرُسُونَ
It is not for a human [prophet]1 that Allāh should give him the Scripture2 and authority and prophethood and then he would say to the people, "Be servants to me rather than Allāh," but [instead, he would say], "Be pious scholars of the Lord because of what you have taught of the Scripture and because of what you have studied."
It is not possible for a human being to whom Allah has given the Scripture, wisdom, and prophethood to then say to people: worship me instead of Allah. Rather, he would say: be devoted servants of your Lord, since you teach the Book and study it. No real prophet would ever call people to worship himself -- that contradicts the entire purpose of prophethood. This verse is a direct response to those who elevated Isa to divine status. Every genuine prophet's message is the same: worship the Creator, not the creation.
Ayah 80
وَلَا يَأْمُرَكُمْ أَن تَتَّخِذُوا۟ ٱلْمَلَـٰٓئِكَةَ وَٱلنَّبِيِّـۧنَ أَرْبَابًا ۗ أَيَأْمُرُكُم بِٱلْكُفْرِ بَعْدَ إِذْ أَنتُم مُّسْلِمُونَ
Nor could he order you to take the angels and prophets as lords. Would he order you to disbelief after you had been Muslims?
Nor would a true prophet command you to take angels and prophets as lords. Would he command you to disbelieve after you have submitted to Allah? This extends the previous point: not only would a prophet never claim divinity for himself, he would never direct worship toward any angel or any other prophet either. The very idea is absurd -- why would someone sent by God to guide people toward Him lead them away from Him? Anyone who claims a prophet taught this is either lying or deeply confused.
Ayah 81
وَإِذْ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلنَّبِيِّـۧنَ لَمَآ ءَاتَيْتُكُم مِّن كِتَـٰبٍ وَحِكْمَةٍ ثُمَّ جَآءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥ ۚ قَالَ ءَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِى ۖ قَالُوٓا۟ أَقْرَرْنَا ۚ قَالَ فَٱشْهَدُوا۟ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّـٰهِدِينَ
And [recall, O People of the Scripture], when Allāh took the covenant of the prophets, [saying], "Whatever I give you of the Scripture and wisdom and then there comes to you a messenger confirming what is with you, you [must] believe in him and support him." [Allāh] said, "Have you acknowledged and taken upon that My commitment?"1 They said, "We have acknowledged it." He said, "Then bear witness, and I am with you among the witnesses."
Allah took a covenant from every prophet: when I give you the Scripture and wisdom, and then a messenger comes to you confirming what you have, you must believe in him and support him. Allah asked: do you agree and accept this responsibility? They said: we agree. He said: then bear witness, and I am with you among the witnesses. This is a massive revelation -- every single prophet was told about the prophets coming after them and was bound by covenant to support them. It means the message has always been one continuous chain.
Ayah 82
فَمَن تَوَلَّىٰ بَعْدَ ذَٰلِكَ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْفَـٰسِقُونَ
And whoever turned away after that - they were the defiantly disobedient.
Whoever turns away after that covenant, those are the ones who have broken their commitment. This is straightforward: if any community was given this covenant through their prophet -- to believe in and support the messengers who come after -- and they refuse, they are in violation. The verse especially applies to those among the People of the Book who recognized Muhammad's prophethood but rejected him anyway. Breaking a covenant with Allah is not a small thing.
Ayah 83
أَفَغَيْرَ دِينِ ٱللَّهِ يَبْغُونَ وَلَهُۥٓ أَسْلَمَ مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ
So is it other than the religion of Allāh they desire, while to Him have submitted [all] those within the heavens and earth, willingly or by compulsion, and to Him they will be returned?
Do they seek something other than the religion of Allah, while everything in the heavens and the earth has submitted to Him willingly or unwillingly, and to Him they will all be returned? The entire universe operates in submission to Allah -- the planets, the laws of nature, even the human body involuntarily submits through its biological functions. The only question is whether you will also submit your will and choices voluntarily, or be among those who resist what is literally the nature of all existence.
Ayah 84
قُلْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ عَلَيْنَا وَمَآ أُنزِلَ عَلَىٰٓ إِبْرَٰهِيمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ وَٱلنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُۥ مُسْلِمُونَ
Say, "We have believed in Allāh and in what was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants [al-Asbāṭ], and in what was given to Moses and Jesus and to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [submitting] to Him."
Say: we believe in Allah and in what was revealed to us, and what was revealed to Ibrahim, Ismail, Ishaq, Yaqub, and the tribes, and what was given to Musa and Isa and all the prophets from their Lord. We make no distinction between any of them, and to Him we submit. This is the Muslim creed in a nutshell -- we believe in every prophet and every revelation without picking and choosing. Unlike groups that accept some prophets and reject others, Muslims honor the entire chain. This universal acceptance is what makes Islam the culmination of all divine messages.
Ayah 85
وَمَن يَبْتَغِ غَيْرَ ٱلْإِسْلَـٰمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِى ٱلْـَٔاخِرَةِ مِنَ ٱلْخَـٰسِرِينَ
And whoever desires other than Islām as religion - never will it be accepted from him, and he, in the Hereafter, will be among the losers.
Whoever seeks a religion other than Islam (willing submission to God), it will never be accepted from them, and in the Hereafter they will be among the losers. 'Islam' here is not just a label for one community -- it refers to the fundamental principle of submitting to Allah that every prophet taught. If someone consciously rejects that principle after it has been made clear to them, no alternative path will be accepted. The stakes could not be higher.
Ayah 86
كَيْفَ يَهْدِى ٱللَّهُ قَوْمًا كَفَرُوا۟ بَعْدَ إِيمَـٰنِهِمْ وَشَهِدُوٓا۟ أَنَّ ٱلرَّسُولَ حَقٌّ وَجَآءَهُمُ ٱلْبَيِّنَـٰتُ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ
How shall Allāh guide a people who disbelieved after their belief and had witnessed that the Messenger is true and clear signs had come to them? And Allāh does not guide the wrongdoing people.
How can Allah guide a people who disbelieved after having believed, after they witnessed that the Messenger is true, and after clear proofs came to them? Allah does not guide wrongdoing people. This is about people who saw the truth, acknowledged it, and then turned their backs anyway. Guidance is not something Allah withholds arbitrarily -- it is withdrawn from those who actively and repeatedly choose to walk away from it. The rhetorical question underscores how baffling it is to reject something you already know is real.
Ayah 87
أُو۟لَـٰٓئِكَ جَزَآؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ ٱللَّهِ وَٱلْمَلَـٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ
Those - their recompense will be that upon them is the curse of Allāh and the angels and the people, all together,
Their recompense is that the curse of Allah, the angels, and all of humanity is upon them. This is the consequence for knowingly abandoning faith after having embraced it. Being cursed means being cast far from Allah's mercy -- and when that curse comes from Allah, the angels, and all of creation, there is no refuge anywhere. It is a collective testimony against those who chose darkness after having seen the light.
Ayah 88
خَـٰلِدِينَ فِيهَا لَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنظَرُونَ
Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved,
They will remain in that state of punishment forever -- it will not be lightened for them, nor will they be given any respite. There is no adaptation, no breaks, no moment of relief. For those who made a conscious, informed decision to reject faith after experiencing it, the door to ease is permanently shut. The permanence is emphasized to contrast with this temporary world, where people assume consequences can always be delayed or negotiated.
Ayah 89
إِلَّا ٱلَّذِينَ تَابُوا۟ مِنۢ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
Except for those who repent after that1 and correct themselves. For indeed, Allāh is Forgiving and Merciful.
Except for those who repent after that and correct themselves -- for indeed, Allah is Forgiving and Merciful. Just when the punishment sounds absolutely final, Allah opens the door of hope. Even apostasy -- one of the gravest spiritual missteps -- can be forgiven through sincere repentance and real change. This exception shows that Allah's mercy is vast enough to encompass even the most severe cases, as long as the person genuinely turns back before it is too late.
Ayah 90
إِنَّ ٱلَّذِينَ كَفَرُوا۟ بَعْدَ إِيمَـٰنِهِمْ ثُمَّ ٱزْدَادُوا۟ كُفْرًا لَّن تُقْبَلَ تَوْبَتُهُمْ وَأُو۟لَـٰٓئِكَ هُمُ ٱلضَّآلُّونَ
Indeed, those who disbelieve [i.e., reject the message] after their belief and then increase in disbelief - never will their [claimed] repentance be accepted, and they are the ones astray.
But those who disbelieve after having believed and then increase in disbelief -- their repentance will never be accepted, and they are the ones who have gone completely astray. This is about people who keep spiraling deeper into denial without any sincere intention of coming back. Their so-called 'repentance' at the point of death, when they have no choice left, will not be accepted because it is not genuine. The window for repentance is open now, in this life, while you still have the ability to choose.
Ayah 91
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ ٱلْأَرْضِ ذَهَبًا وَلَوِ ٱفْتَدَىٰ بِهِۦٓ ۗ أُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُم مِّن نَّـٰصِرِينَ
Indeed, those who disbelieve and die while they are disbelievers - never would the [whole] capacity of the earth in gold be accepted from one of them if he would [seek to] ransom himself with it. For those there will be a painful punishment, and they will have no helpers.
Those who disbelieve and die as disbelievers -- even if one of them offered an entire earth's weight in gold as ransom, it would never be accepted. They will have a painful punishment and no helpers. On the Day of Judgment, no amount of material wealth can buy your way out. The richest person on earth and the poorest will stand equally before Allah, and the only currency that matters is faith and good deeds. This verse permanently shuts down the idea that money or status can compensate for a lifetime of rejection.
Ayah 92
لَن تَنَالُوا۟ ٱلْبِرَّ حَتَّىٰ تُنفِقُوا۟ مِمَّا تُحِبُّونَ ۚ وَمَا تُنفِقُوا۟ مِن شَىْءٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ
Never will you attain the good [reward]1 until you spend [in the way of Allāh] from that which you love. And whatever you spend - indeed, Allāh is Knowing of it.
You will never attain true righteousness until you spend from what you love. And whatever you spend, Allah is fully aware of it. This verse hits different because it is not about giving from your surplus -- it is about giving from the things you actually care about. Real generosity and real taqwa require sacrifice, not convenience. When the early Muslims heard this verse, some of them immediately went and gave away their most prized possessions. Allah notices every bit of it, even the internal struggle it takes to let go.
Ayah 93
۞ كُلُّ ٱلطَّعَامِ كَانَ حِلًّا لِّبَنِىٓ إِسْرَٰٓءِيلَ إِلَّا مَا حَرَّمَ إِسْرَٰٓءِيلُ عَلَىٰ نَفْسِهِۦ مِن قَبْلِ أَن تُنَزَّلَ ٱلتَّوْرَىٰةُ ۗ قُلْ فَأْتُوا۟ بِٱلتَّوْرَىٰةِ فَٱتْلُوهَآ إِن كُنتُمْ صَـٰدِقِينَ
All food was lawful to the Children of Israel except what Israel [i.e., Jacob] had made unlawful to himself before the Torah was revealed. Say, [O Muḥammad], "So bring the Torah and recite it, if you should be truthful."
All food was lawful to the Children of Israel except what Israel (Yaqub) made unlawful for himself before the Torah was revealed. Say: bring the Torah and read it, if you are truthful. Yaqub (Jacob) had voluntarily given up camel meat and milk as a personal vow after recovering from an illness. Later, the Jews claimed these prohibitions were always part of divine law, but the Quran challenges them to check their own scripture. The point is that God's law evolves through revelation, and some of what they considered eternal was actually just one man's personal commitment.
Ayah 94
فَمَنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ ٱلْكَذِبَ مِنۢ بَعْدِ ذَٰلِكَ فَأُو۟لَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ
And whoever invents about Allāh untruth after that - then those are [truly] the wrongdoers.
Whoever fabricates lies against Allah after this clear evidence -- those are the true wrongdoers. After being told to bring the Torah and verify the facts, anyone who still insists on attributing false laws to God is committing a serious injustice. This verse makes it clear that inventing religious rulings and claiming they are from God is one of the worst forms of wrongdoing. Truth has been presented; denial at this point is deliberate dishonesty.
Ayah 95
قُلْ صَدَقَ ٱللَّهُ ۗ فَٱتَّبِعُوا۟ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ
Say, "Allāh has told the truth. So follow the religion of Abraham, inclining toward truth; and he was not of the polytheists."1
Say: Allah has spoken the truth, so follow the religion of Ibrahim, inclining toward truth, and he was not among those who associate partners with Allah. The Quran keeps circling back to Ibrahim as the gold standard because his faith was pure, undiluted monotheism -- no innovations, no additions, no sectarianism. Following the religion of Ibrahim means returning to that original purity of worshipping Allah alone, which is exactly what Islam calls people to.
Ayah 96
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَـٰلَمِينَ
Indeed, the first House [of worship] established for mankind was that at Bakkah [i.e., Makkah] - blessed and a guidance for the worlds.
The first House established for humanity is the one at Bakkah (Makkah) -- blessed and a guidance for all the worlds. The Kaaba is not just a building; it is the very first place of worship on earth, originally established by Adam and later rebuilt by Ibrahim and Ismail. Calling it 'blessed' refers to both its spiritual blessings -- where prayers are multiplied enormously -- and its material provision, as Makkah, despite being in a barren desert, has never lacked for sustenance. It is a guidance for all people, not just one ethnic group.
Ayah 97
فِيهِ ءَايَـٰتٌۢ بَيِّنَـٰتٌ مَّقَامُ إِبْرَٰهِيمَ ۖ وَمَن دَخَلَهُۥ كَانَ ءَامِنًا ۗ وَلِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلْبَيْتِ مَنِ ٱسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ عَنِ ٱلْعَـٰلَمِينَ
In it are clear signs [such as] the standing place of Abraham. And whoever enters it [i.e., the Ḥaram] shall be safe. And [due] to Allāh from the people is a pilgrimage to the House - for whoever is able to find thereto a way. But whoever disbelieves [i.e., refuses] - then indeed, Allāh is free from need of the worlds.1
In it are clear signs, including the Station of Ibrahim. Whoever enters it is safe. And Hajj to the House is a duty owed to Allah by all who are able to make the journey. Whoever denies this obligation -- Allah is free of need from all creation. The Maqam Ibrahim (the stone where Ibrahim stood while building the Kaaba) still bears his footprints as a visible miracle. The Kaaba's status as a sanctuary of safety has been recognized even in pre-Islamic times. Hajj is a non-negotiable pillar of Islam for those who can physically and financially afford it -- and rejecting its obligation altogether takes a person outside the fold of faith.
Ayah 98
قُلْ يَـٰٓأَهْلَ ٱلْكِتَـٰبِ لِمَ تَكْفُرُونَ بِـَٔايَـٰتِ ٱللَّهِ وَٱللَّهُ شَهِيدٌ عَلَىٰ مَا تَعْمَلُونَ
Say, "O People of the Scripture, why do you disbelieve in the verses of Allāh while Allāh is Witness over what you do?"
Say: O People of the Book, why do you deny the signs of Allah when Allah is a witness over everything you do? This is a direct, no-nonsense confrontation: you reject Allah's clear signs while knowing that He sees every action and intention. There is nowhere to hide from the One who witnesses everything. The question is rhetorical but its weight is real -- denying truth while being watched by the Truth itself is the definition of spiritual recklessness.
Ayah 99
قُلْ يَـٰٓأَهْلَ ٱلْكِتَـٰبِ لِمَ تَصُدُّونَ عَن سَبِيلِ ٱللَّهِ مَنْ ءَامَنَ تَبْغُونَهَا عِوَجًا وَأَنتُمْ شُهَدَآءُ ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعْمَلُونَ
Say, "O People of the Scripture, why do you avert from the way of Allāh those who believe, seeking to make it [seem] deviant, while you are witnesses [to the truth]? And Allāh is not unaware of what you do."
Say: O People of the Book, why do you turn the believers away from the path of Allah, trying to make it seem crooked, when you yourselves are witnesses to its truth? Allah is not unaware of what you do. This verse calls out a specific behavior: not just personal disbelief, but actively working to obstruct others from finding the truth. Some among the People of the Book would sow doubt and confusion among Muslims, trying to make the straight path look twisted. Blocking someone else's path to God is treated as an even greater offense than personal denial.
Ayah 100
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تُطِيعُوا۟ فَرِيقًا مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ يَرُدُّوكُم بَعْدَ إِيمَـٰنِكُمْ كَـٰفِرِينَ
O you who have believed, if you obey a party of those who were given the Scripture, they would turn you back, after your belief, [to being] unbelievers.
O you who believe, if you obey a group of those who were given the Scripture, they will turn you back to disbelief after you have believed. How could you disbelieve when the verses of Allah are being recited to you and His Messenger is among you? Whoever holds firmly to Allah is guided to the straight path. This was revealed when a Jewish man tried to reignite old tribal tensions between the Aws and Khazraj -- two Muslim groups that used to be enemies before Islam united them. The Quran is saying: you have the Quran being recited to you and the Prophet living among you, so how could you possibly let outside agitators drag you back into ignorance? Hold tight to Allah and nothing can shake you.
Ayah 101
وَكَيْفَ تَكْفُرُونَ وَأَنتُمْ تُتْلَىٰ عَلَيْكُمْ ءَايَـٰتُ ٱللَّهِ وَفِيكُمْ رَسُولُهُۥ ۗ وَمَن يَعْتَصِم بِٱللَّهِ فَقَدْ هُدِىَ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
And how could you disbelieve while to you are being recited the verses of Allāh and among you is His Messenger? And whoever holds firmly to Allāh1 has [indeed] been guided to a straight path.
This verse asks a pointed question: how can you possibly fall into disbelief when Allah's verses are being recited to you and His Messenger is right among you? The background here is that certain outside groups were actively trying to break up Muslim unity by reigniting old tribal rivalries between the Aws and Khazraj tribes of Madinah. Allah is reminding the believers that whoever holds firmly to Allah's guidance has already been directed to the straight path, so there's no reason to let anyone pull you backward.
Ayah 102
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ حَقَّ تُقَاتِهِۦ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ
O you who have believed, fear Allāh as He should be feared and do not die except as Muslims [in submission to Him].
Allah commands the believers to have taqwa (consciousness of God) in the way it truly deserves to be practiced, and not to die except in a state of full submission to Him. True taqwa means that Allah is obeyed and never defied, remembered and never forgotten, and appreciated and never taken for granted. This verse also establishes a critical principle: your spiritual state at the moment of death matters immensely, so you need to be living in a way that keeps your faith intact at all times, not just when it is convenient.
Ayah 103
وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا۟ ۚ وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَآءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِۦٓ إِخْوَٰنًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَـٰتِهِۦ لَعَلَّكُمْ تَهْتَدُونَ
And hold firmly to the rope1 of Allāh all together and do not become divided. And remember the favor of Allāh upon you - when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allāh make clear to you His verses that you may be guided.
One of the most powerful verses about Muslim unity. Allah says to hold firmly, all together, to the rope of Allah and do not be divided. The 'rope of Allah' refers to the Quran, Islam, and the covenant with God that binds believers together. Before Islam, the Aws and Khazraj tribes of Madinah were locked in generations of bloody warfare, and Allah reminds them that He united their hearts through faith. They were literally on the edge of a pit of Fire, and He saved them. The lesson is that unity through shared faith is not optional; it is a lifeline.
Ayah 104
وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong,1 and those will be the successful.
Allah commands that there should always be a group among the believers who actively invite people toward good, enjoin what is right, and forbid what is wrong. This is not just a nice suggestion; it is a communal obligation. The verse establishes that Islam is not a passive, keep-it-to-yourself kind of faith. The community has a responsibility to look out for each other, and those who take on this role of calling toward righteousness are the ones who will truly succeed.
Ayah 105
وَلَا تَكُونُوا۟ كَٱلَّذِينَ تَفَرَّقُوا۟ وَٱخْتَلَفُوا۟ مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْبَيِّنَـٰتُ ۚ وَأُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌ عَظِيمٌ
And do not be like the ones who became divided and differed after the clear proofs had come to them. And those will have a great punishment
This is a direct warning: do not become like the previous nations who split into factions and fell into disputes even after clear guidance had come to them. The Jews and Christians received the same fundamental message of monotheism but broke apart over ego, politics, and personal preferences. Allah is telling the Muslim community that the same fate awaits them if they prioritize their differences over the truth that unites them. A severe punishment is waiting for those who choose division over unity.
Ayah 106
يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ۚ فَأَمَّا ٱلَّذِينَ ٱسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُم بَعْدَ إِيمَـٰنِكُمْ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
On the Day [some] faces will turn white and [some] faces will turn black. As for those whose faces turn black, [to them it will be said], "Did you disbelieve [i.e., reject faith] after your belief? Then taste the punishment for what you used to reject."
On the Day of Judgment, faces will literally reflect what is inside. Some faces will turn bright and radiant, and others will turn dark and grim. Those whose faces are darkened will be confronted with a devastating question: did you really reject faith after having believed? This imagery is meant to be visceral, because Allah wants you to feel the weight of what is at stake. The darkness is not just physical; it represents the spiritual darkness of turning away from truth after having known it.
Ayah 107
وَأَمَّا ٱلَّذِينَ ٱبْيَضَّتْ وُجُوهُهُمْ فَفِى رَحْمَةِ ٱللَّهِ هُمْ فِيهَا خَـٰلِدُونَ
But as for those whose faces turn white, [they will be] within the mercy of Allāh. They will abide therein eternally.
The contrast from the previous verse continues. Those whose faces are bright on that Day will be enveloped in Allah's mercy, and they will remain in it forever. The key word here is 'forever,' meaning this mercy and bliss have no expiration date. Interestingly, when describing the punishment of those with darkened faces, the Quran does not explicitly say 'forever' in the same way, which some scholars note as a subtle indication of Allah's mercy being the default and His wrath being secondary.
Ayah 108
تِلْكَ ءَايَـٰتُ ٱللَّهِ نَتْلُوهَا عَلَيْكَ بِٱلْحَقِّ ۗ وَمَا ٱللَّهُ يُرِيدُ ظُلْمًا لِّلْعَـٰلَمِينَ
These are the verses of Allāh. We recite them to you, [O Muḥammad], in truth; and Allāh wants no injustice to the worlds [i.e., His creatures].
These are the verses of Allah, recited to you in truth, and Allah does not intend any injustice to the worlds. Everything that happens on the Day of Judgment, every reward and every consequence, is rooted in perfect justice. Nobody gets punished more than they deserve, and nobody's good deeds go unrewarded. This verse is a reassurance that the system is not arbitrary; it is built on absolute fairness from the One who owns everything in the heavens and the earth.
Ayah 109
وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ
To Allāh belongs whatever is in the heavens and whatever is on the earth. And to Allāh will [all] matters be returned.
To Allah belongs everything in the heavens and the earth, and to Him all matters will be returned. This is a grounding statement after all the talk about judgment, bright faces, and dark faces. It is a reminder that ultimate authority and ownership belong to Allah alone. Every dispute, every ambiguity, every unresolved question in this life will eventually return to Him for a final verdict. Nothing escapes His domain.
Ayah 110
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِٱلْمَعْرُوفِ وَتَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَتُؤْمِنُونَ بِٱللَّهِ ۗ وَلَوْ ءَامَنَ أَهْلُ ٱلْكِتَـٰبِ لَكَانَ خَيْرًا لَّهُم ۚ مِّنْهُمُ ٱلْمُؤْمِنُونَ وَأَكْثَرُهُمُ ٱلْفَـٰسِقُونَ
You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allāh. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.
This is the famous verse declaring the Muslim ummah as the best community ever raised for humanity. But here is the catch: that title comes with conditions. You are the best only because you enjoin what is right, forbid what is wrong, and believe in Allah. The honor is not unconditional or based on identity alone; it is tied to actively doing the work of calling people toward good. The verse also notes that if the People of the Book had believed, it would have been better for them, but most of them chose to turn away.
Ayah 111
لَن يَضُرُّوكُمْ إِلَّآ أَذًى ۖ وَإِن يُقَـٰتِلُوكُمْ يُوَلُّوكُمُ ٱلْأَدْبَارَ ثُمَّ لَا يُنصَرُونَ
They will not harm you except for [some] annoyance. And if they fight you, they will show you their backs [i.e., retreat]; then they will not be aided.
Allah reassures the believers that those who oppose them from the People of the Book will never be able to truly harm them beyond some minor annoyance. And when it comes to actual confrontation, they will turn their backs and flee, receiving no real support. This was a prophecy that proved true during the Prophet's time, as the hostile groups around Madinah were never able to overpower the Muslim community despite their constant scheming.
Ayah 112
ضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ أَيْنَ مَا ثُقِفُوٓا۟ إِلَّا بِحَبْلٍ مِّنَ ٱللَّهِ وَحَبْلٍ مِّنَ ٱلنَّاسِ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ وَضُرِبَتْ عَلَيْهِمُ ٱلْمَسْكَنَةُ ۚ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَـٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ ۚ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ
They have been put under humiliation [by Allāh] wherever they are overtaken, except for a rope [i.e., covenant] from Allāh and a rope [i.e., treaty] from the people [i.e., the Muslims].1 And they have drawn upon themselves anger from Allāh and have been put under destitution. That is because they disbelieved in [i.e., rejected] the verses of Allāh and killed the prophets without right. That is because they disobeyed and [habitually] transgressed.
Disgrace has been stamped upon those who persist in rejecting Allah's signs and opposing His messengers, wherever they may be found, unless they maintain a covenant with Allah or a treaty with people. They earned Allah's anger because they rejected His signs and unjustly killed prophets, all because they kept disobeying and crossing every moral boundary. This verse highlights a pattern: when a community abandons its divine covenant and embraces injustice, it loses its honor and security.
Ayah 113
۞ لَيْسُوا۟ سَوَآءً ۗ مِّنْ أَهْلِ ٱلْكِتَـٰبِ أُمَّةٌ قَآئِمَةٌ يَتْلُونَ ءَايَـٰتِ ٱللَّهِ ءَانَآءَ ٱلَّيْلِ وَهُمْ يَسْجُدُونَ
They are not [all] the same; among the People of the Scripture is a community1 standing [in obedience], reciting the verses of Allāh during periods of the night and prostrating [in prayer].
Not all People of the Book are the same, and the Quran is fair enough to point that out. Among them is an upright group that stands in prayer during the night, reciting Allah's verses and prostrating. These are the ones who accepted the truth when they recognized it, like Abdullah ibn Salam and other sincere converts from earlier scriptures. The Quran never paints an entire community with one brush; it always distinguishes between those who follow truth and those who reject it.
Ayah 114
يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُسَـٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَأُو۟لَـٰٓئِكَ مِنَ ٱلصَّـٰلِحِينَ
They believe in Allāh and the Last Day, and they enjoin what is right and forbid what is wrong and hasten to good deeds. And those are among the righteous.
Continuing the description of the righteous among the People of the Book, this verse says they believe in Allah and the Last Day, they enjoin good and forbid evil, and they rush toward doing good deeds. These are among the truly righteous. The qualities described here are essentially the same traits that define the best of the Muslim community in verse 110, showing that the standard for excellence is universal: faith plus action plus moral courage.
Ayah 115
وَمَا يَفْعَلُوا۟ مِنْ خَيْرٍ فَلَن يُكْفَرُوهُ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلْمُتَّقِينَ
And whatever good they do - never will it be denied them. And Allāh is Knowing of the righteous.
Whatever good these righteous people do will never go unrecognized. Allah makes it clear that no act of goodness, no matter how small, will be denied its reward. And Allah knows exactly who the people of taqwa (God-consciousness) are. This is a comforting promise: if you are sincere and you do good, it will count, period. Allah does not lose track of anyone's deeds.
Ayah 116
إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَن تُغْنِىَ عَنْهُمْ أَمْوَٰلُهُمْ وَلَآ أَوْلَـٰدُهُم مِّنَ ٱللَّهِ شَيْـًٔا ۖ وَأُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۚ هُمْ فِيهَا خَـٰلِدُونَ
Indeed, those who disbelieve - never will their wealth or their children avail them against Allāh at all, and those are the companions of the Fire; they will abide therein eternally.
On the flip side, those who chose to disbelieve will find that neither their wealth nor their children can help them at all against Allah. They are the inhabitants of the Fire, and they will remain there. This is a recurring theme in the Quran: the things people rely on most in this world, money and family, become completely useless on the Day of Judgment. The only currency that matters then is faith and good deeds.
Ayah 117
مَثَلُ مَا يُنفِقُونَ فِى هَـٰذِهِ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُوٓا۟ أَنفُسَهُمْ فَأَهْلَكَتْهُ ۚ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَـٰكِنْ أَنفُسَهُمْ يَظْلِمُونَ
The example of what they spend in this worldly life is like that of a wind containing frost which strikes the harvest of a people who have wronged themselves [i.e., sinned] and destroys it. And Allāh has not wronged them, but they wrong themselves.
Allah gives a vivid analogy: the spending of the disbelievers in this life is like a freezing wind that strikes a harvest and destroys it completely. Allah did not wrong them; they wronged themselves. The idea is that when you invest your time, money, and effort into things that are disconnected from faith and obedience, it is like planting a field and then watching a frost wipe it all out. The effort was real, but the return is zero because the foundation was corrupt.
Ayah 118
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ بِطَانَةً مِّن دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا۟ مَا عَنِتُّمْ قَدْ بَدَتِ ٱلْبَغْضَآءُ مِنْ أَفْوَٰهِهِمْ وَمَا تُخْفِى صُدُورُهُمْ أَكْبَرُ ۚ قَدْ بَيَّنَّا لَكُمُ ٱلْـَٔايَـٰتِ ۖ إِن كُنتُمْ تَعْقِلُونَ
O you who have believed, do not take as intimates those other than yourselves [i.e., believers], for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.
Allah warns the believers not to take close confidants from outside the community of faith, specifically those who actively wish them harm. The word 'bitanah' means an inner-circle advisor, someone who knows your secrets and private affairs. The verse explains that these people would spare no effort to corrupt or harm the believers, and their hatred is evident in what they say, while what they conceal in their hearts is even worse. The takeaway is not about avoiding friendships, but about being strategic with who you trust with your most sensitive matters.
Ayah 119
هَـٰٓأَنتُمْ أُو۟لَآءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِٱلْكِتَـٰبِ كُلِّهِۦ وَإِذَا لَقُوكُمْ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ عَضُّوا۟ عَلَيْكُمُ ٱلْأَنَامِلَ مِنَ ٱلْغَيْظِ ۚ قُلْ مُوتُوا۟ بِغَيْظِكُمْ ۗ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
Here you are loving them but they are not loving you, while you believe in the Scripture - all of it.1 And when they meet you, they say, "We believe." But when they are alone, they bite their fingertips at you in rage. Say, "Die in your rage. Indeed, Allāh is Knowing of that within the breasts."
Here is the irony Allah highlights: the believers love these people and wish them well, yet the feeling is not mutual. The believers accept all of Allah's scriptures, but these opponents do not extend the same respect. When they meet the believers, they say 'we believe,' but when they are alone, they bite their fingertips in rage out of pure spite. Allah tells the Prophet to say: die in your rage, for Allah knows fully well what is in the hearts.
Ayah 120
إِن تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا۟ بِهَا ۖ وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْـًٔا ۗ إِنَّ ٱللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ
If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Allāh, their plot will not harm you at all. Indeed, Allāh is encompassing of what they do.
If something good happens to the believers, it bothers their opponents. If something bad strikes the believers, those same opponents celebrate. But Allah provides the antidote: if you are patient and maintain taqwa (God-consciousness), their scheming will not harm you in the slightest. Allah fully encompasses everything they do. This is one of the Quran's most empowering formulas: sabr (patience) plus taqwa equals complete protection from the plots of those who wish you harm.
Ayah 121
وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ ٱلْمُؤْمِنِينَ مَقَـٰعِدَ لِلْقِتَالِ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
And [remember] when you, [O Muḥammad], left your family in the morning to post the believers at their stations for the battle [of Uḥud] - and Allāh is Hearing and Knowing -
The narrative now shifts to the Battle of Uhud. The Prophet set out early one morning to position the believers at their battle stations. This occurred in the third year after the migration to Madinah, when the Quraysh came with an army of three thousand to avenge their loss at Badr. Allah is All-Hearing and All-Knowing, meaning He was fully aware of every conversation, every plan, and every fear that the believers were experiencing as they prepared for what was about to unfold.
Ayah 122
إِذْ هَمَّت طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلَا وَٱللَّهُ وَلِيُّهُمَا ۗ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ
When two parties among you were about to lose courage, but Allāh was their ally; and upon Allāh the believers should rely.
Two groups among the believers nearly lost their nerve when Abdullah ibn Ubayy and his three hundred hypocrites deserted the army right before battle, reducing the Muslim forces from a thousand to seven hundred. These two groups were from the Banu Harithah and Banu Salamah tribes. But Allah was their protector, and He strengthened their resolve. The verse ends with a reminder that the believers should place their trust in Allah alone, because human support can vanish at any moment, but divine support never does.
Ayah 123
وَلَقَدْ نَصَرَكُمُ ٱللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ ۖ فَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تَشْكُرُونَ
And already had Allāh given you victory at [the battle of] Badr while you were weak [i.e., few in number]. Then fear Allāh; perhaps you will be grateful.
Allah reminds the believers of their stunning victory at Badr, when they were significantly outnumbered and under-equipped. The Muslims were only about 313 fighters with minimal weapons facing over a thousand well-armed Quraysh warriors. Despite being in a position of apparent weakness, Allah granted them a decisive victory. The point is clear: if Allah could give you victory when you were at your weakest, why would you lose hope now? Be grateful and have taqwa, and divine support will come again.
Ayah 124
إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَـٰثَةِ ءَالَـٰفٍ مِّنَ ٱلْمَلَـٰٓئِكَةِ مُنزَلِينَ
[Remember] when you said to the believers, "Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down?
The Prophet told the believers at Badr: is it not enough for you that your Lord should reinforce you with three thousand angels sent down? This was a real promise of angelic support in battle, meant to boost the morale of the outnumbered Muslims. The number of angels was later increased to five thousand as the believers showed patience and taqwa. The lesson carries beyond the battlefield: when you feel outnumbered and overwhelmed, Allah's help comes in ways you cannot see or count.
Ayah 125
بَلَىٰٓ ۚ إِن تَصْبِرُوا۟ وَتَتَّقُوا۟ وَيَأْتُوكُم مِّن فَوْرِهِمْ هَـٰذَا يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ ءَالَـٰفٍ مِّنَ ٱلْمَلَـٰٓئِكَةِ مُسَوِّمِينَ
Yes, if you remain patient and conscious of Allāh and they [i.e., the enemy] come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction]."
Yes, if you are patient and conscious of Allah, and the enemy comes rushing at you, your Lord will reinforce you with five thousand angels, swooping in with marks of distinction. The angels at Badr were not just symbolic; they actively participated. But the deeper point is that angelic support is tied to the believers' patience and taqwa. It is not a blank check. You have to hold your ground spiritually and morally before the unseen help arrives.
Ayah 126
وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِۦ ۗ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ
And Allāh made it not except as [a sign of] good tidings for you and to reassure your hearts thereby. And victory is not except from Allāh, the Exalted in Might, the Wise -
Allah clarifies that the angelic reinforcement was not because He needed armies to win. He sent the angels as good news and to put the believers' hearts at ease. True victory comes only from Allah, the Almighty, the All-Wise. This is a crucial mindset correction: do not attribute victory to your numbers, strategy, or even angelic help. All of it is just a means; the actual source of victory is Allah alone.
Ayah 127
لِيَقْطَعَ طَرَفًا مِّنَ ٱلَّذِينَ كَفَرُوٓا۟ أَوْ يَكْبِتَهُمْ فَيَنقَلِبُوا۟ خَآئِبِينَ
That He might cut down a section of the disbelievers or suppress them so that they turn back disappointed.
The purpose of the divine support at Badr was to cut off a section of the disbelievers or to humiliate them so they would retreat in total failure. Allah was handling the bigger picture while the believers just needed to show up with sincerity. This verse shows that divine strategy operates on a level humans cannot fully comprehend; sometimes the goal is not total annihilation but breaking the enemy's morale and momentum.
Ayah 128
لَيْسَ لَكَ مِنَ ٱلْأَمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَـٰلِمُونَ
Not for you, [O Muḥammad, but for Allāh], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers.
This verse reminds the Prophet himself that the matter is entirely in Allah's hands. Whether Allah turns to the wrongdoers in mercy and they repent, or He punishes them for their injustice, it is not the Prophet's call. This is a profound lesson in humility: even the Messenger of Allah does not control outcomes. He does his part, and Allah decides the rest. It is a reminder for all of us to focus on our efforts and leave the results to Allah.
Ayah 129
وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
And to Allāh belongs whatever is in the heavens and whatever is on the earth. He forgives whom He wills and punishes whom He wills. And Allāh is Forgiving and Merciful.
To Allah belongs everything in the heavens and the earth. He forgives whom He wills and punishes whom He wills, and Allah is Most Forgiving, Most Merciful. After the intensity of the battle narrative, this verse brings the focus back to Allah's absolute sovereignty and His mercy. The fact that 'Most Forgiving, Most Merciful' is how this sequence closes tells you which of His attributes Allah wants you to remember most.
Ayah 130
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوا۟ ٱلرِّبَوٰٓا۟ أَضْعَـٰفًا مُّضَـٰعَفَةً ۖ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
O you who have believed, do not consume usury, doubled and multiplied, but fear Allāh that you may be successful.
A sharp pivot in topic: Allah directly forbids riba (interest or usury), telling the believers not to consume it doubled and multiplied. In pre-Islamic Arabia, when someone could not pay back a loan on time, the lender would double the amount owed, and this would keep compounding. The mention of 'doubled and multiplied' describes the exploitative practice of the time, but the prohibition covers all forms of interest, not just extreme cases. This command comes right after the battle verses because financial exploitation destroys communities from within just as effectively as enemies do from without.
Ayah 131
وَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِىٓ أُعِدَّتْ لِلْكَـٰفِرِينَ
And fear the Fire, which has been prepared for the disbelievers.
And fear the Fire that has been prepared for the disbelievers. This short, punchy verse drives home the consequence of ignoring Allah's commands, including the prohibition of interest. The Fire is not a vague threat; it has already been prepared and is waiting. The connection to the previous verse is deliberate: engaging in riba and similar forbidden practices puts you on the same trajectory as those who openly reject faith.
Ayah 132
وَأَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ
And obey Allāh and the Messenger that you may obtain mercy.
Obey Allah and obey the Messenger so that you may receive mercy. After the warning about Fire, this verse offers the way out: simple, straightforward obedience. The pairing of obeying Allah and obeying the Messenger together means you cannot claim to follow God while ignoring the Prophet's teachings, and vice versa. Mercy is the reward, and the path to it is submission and compliance with divine guidance.
Ayah 133
۞ وَسَارِعُوٓا۟ إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا ٱلسَّمَـٰوَٰتُ وَٱلْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ
And hasten to forgiveness from your Lord and a garden [i.e., Paradise] as wide as the heavens and earth, prepared for the righteous
Now comes one of the most motivating verses in the Quran: race toward forgiveness from your Lord and a Paradise as wide as the heavens and the earth, prepared for those who have taqwa. The imagery of 'racing' is intentional; this is not something you casually stroll toward. The urgency is real. And the scale of the reward, a garden as vast as the entire heavens and earth, is meant to dwarf any worldly thing you might be tempted by, including the interest-based wealth that was just prohibited.
Ayah 134
ٱلَّذِينَ يُنفِقُونَ فِى ٱلسَّرَّآءِ وَٱلضَّرَّآءِ وَٱلْكَـٰظِمِينَ ٱلْغَيْظَ وَٱلْعَافِينَ عَنِ ٱلنَّاسِ ۗ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ
Who spend [in the cause of Allāh] during ease and hardship and who restrain anger and who pardon the people - and Allāh loves the doers of good;
Who are the people of taqwa that Paradise is prepared for? Allah defines them here: those who spend in the cause of Allah in times of ease and hardship, who restrain their anger, and who pardon people. And Allah loves those who do good. Notice the progression: generosity regardless of circumstances, emotional self-control when provoked, and then going beyond just holding back to actually forgiving. These are not superhuman traits; they are the daily habits of people who take their faith seriously.
Ayah 135
وَٱلَّذِينَ إِذَا فَعَلُوا۟ فَـٰحِشَةً أَوْ ظَلَمُوٓا۟ أَنفُسَهُمْ ذَكَرُوا۟ ٱللَّهَ فَٱسْتَغْفَرُوا۟ لِذُنُوبِهِمْ وَمَن يَغْفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ وَلَمْ يُصِرُّوا۟ عَلَىٰ مَا فَعَلُوا۟ وَهُمْ يَعْلَمُونَ
And those who, when they commit an immorality or wrong themselves [by transgression], remember Allāh and seek forgiveness for their sins - and who can forgive sins except Allāh? - and [who] do not persist in what they have done while they know.
And when the people of taqwa commit a shameful act or wrong themselves, they immediately remember Allah and seek forgiveness for their sins. And who can forgive sins except Allah? Crucially, they do not persist knowingly in what they did. This verse is incredibly comforting because it acknowledges that even the best believers slip up. The difference is not that they are sinless; it is that they do not stay in that state. They catch themselves, turn back to Allah, and do not make a habit of it.
Ayah 136
أُو۟لَـٰٓئِكَ جَزَآؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّـٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ وَنِعْمَ أَجْرُ ٱلْعَـٰمِلِينَ
Those - their reward is forgiveness from their Lord and gardens beneath which rivers flow [in Paradise], wherein they will abide eternally; and excellent is the reward of the [righteous] workers.
The reward for those described in the previous verses is forgiveness from their Lord and gardens beneath which rivers flow, where they will abide forever. What an excellent reward for those who work for it. This is the payoff for the lifestyle described in verses 134-135: generosity, patience, forgiveness, repentance, and not persisting in sin. Paradise is not random luck; it is the natural destination of a life lived with intention and accountability.
Ayah 137
قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُكَذِّبِينَ
Similar situations [as yours] have passed on before you, so proceed throughout the earth and observe how was the end of those who denied.
Allah now shifts back to consoling the believers after Uhud by giving them a broader historical perspective. Similar patterns of victory and defeat have played out with previous nations before you, so travel through the earth and see what happened to those who denied the truth. The point is that setbacks are not new and they are not the end of the story. History consistently shows that the deniers of truth are the ultimate losers, even if they seem to win in the short term.
Ayah 138
هَـٰذَا بَيَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ
This [Qur’ān] is a clear statement to [all] the people and a guidance and instruction for those conscious of Allāh.
This Quran is a clear statement for all of humanity, a guidance, and an admonition for those who are conscious of Allah. After telling the believers to look at history, Allah points them to the Quran itself as the ultimate source of clarity. It is not just a book of rules; it is a comprehensive explanation of reality, showing you how the world works and what leads to success versus ruin. But its guidance only benefits those who approach it with taqwa.
Ayah 139
وَلَا تَهِنُوا۟ وَلَا تَحْزَنُوا۟ وَأَنتُمُ ٱلْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ
So do not weaken and do not grieve, and you will be superior if you are [true] believers.
Do not lose heart and do not grieve, for you will have the upper hand if you are true believers. This is a direct motivational address to the Muslims who were devastated after Uhud. Seventy of their best were martyred, the Prophet himself was wounded, and morale was at rock bottom. Allah's message is blunt: stop grieving and stand up, because the ultimate victory belongs to people of faith, not to people of numbers or weapons.
Ayah 140
إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ ٱلْقَوْمَ قَرْحٌ مِّثْلُهُۥ ۚ وَتِلْكَ ٱلْأَيَّامُ نُدَاوِلُهَا بَيْنَ ٱلنَّاسِ وَلِيَعْلَمَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَيَتَّخِذَ مِنكُمْ شُهَدَآءَ ۗ وَٱللَّهُ لَا يُحِبُّ ٱلظَّـٰلِمِينَ
If a wound should touch you - there has already touched the [opposing] people a wound similar to it. And these days [of varying conditions] We alternate among the people so that Allāh may make evident those who believe and [may] take to Himself from among you martyrs - and Allāh does not like the wrongdoers -
If you have suffered a wound, the opposing side suffered a similar wound before. Allah rotates these days of victory and defeat among people so that He may distinguish the true believers from the rest and take martyrs from among you. Allah does not love the wrongdoers. The rotation of fortunes is not random; it serves a divine purpose. Hardship exposes who is genuine in their faith and who is just along for the ride when things are easy. It also elevates some believers to the honored rank of martyrdom.
Ayah 141
وَلِيُمَحِّصَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَيَمْحَقَ ٱلْكَـٰفِرِينَ
And that Allāh may purify the believers [through trials] and destroy the disbelievers.
And so that Allah may purify the believers and destroy the disbelievers. The losses at Uhud were not pointless; they were a refining process. Just like gold is purified through fire, the community of believers is purified through trials. The weak links are exposed, the sincere are strengthened, and the hypocrites reveal themselves. What looked like a disaster was actually Allah's way of making the ummah stronger and cleaner for the long road ahead.
Ayah 142
أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَـٰهَدُوا۟ مِنكُمْ وَيَعْلَمَ ٱلصَّـٰبِرِينَ
Or do you think that you will enter Paradise while Allāh has not yet made evident those of you who fight in His cause and made evident those who are steadfast?
Did you think you would enter Paradise without Allah making it clear which of you truly strive in His cause and which of you are steadfast? This is a rhetorical question that hits hard. Paradise is not a participation trophy. You do not get it just for signing up; you get it for proving your sincerity through action and patience when things get difficult. Uhud was exactly that kind of test, and the believers needed to understand that being tested is not a sign of Allah's abandonment; it is a sign that He is preparing you for something far greater.
Ayah 143
وَلَقَدْ كُنتُمْ تَمَنَّوْنَ ٱلْمَوْتَ مِن قَبْلِ أَن تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنتُمْ تَنظُرُونَ
And you had certainly wished for death [i.e., martyrdom] before you encountered it, and you have [now] seen it [before you] while you were looking on.
You used to wish for death in battle before you actually encountered it, and now you have seen it with your own eyes. Before Uhud, many Muslims who had missed the Battle of Badr openly wished they could have a chance to fight and earn martyrdom. When that chance came at Uhud and they saw the brutal reality of warfare, some of them hesitated. Allah is calling out the gap between talk and action. It is easy to romanticize sacrifice when you are safe, but real faith is proven in the moment of truth.
Ayah 144
وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ ۚ أَفَإِي۟ن مَّاتَ أَوْ قُتِلَ ٱنقَلَبْتُمْ عَلَىٰٓ أَعْقَـٰبِكُمْ ۚ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ ٱللَّهَ شَيْـًٔا ۗ وَسَيَجْزِى ٱللَّهُ ٱلشَّـٰكِرِينَ
Muḥammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm Allāh at all; but Allāh will reward the grateful.
Muhammad is only a messenger, and messengers have passed away before him. If he were to die or be killed, would you turn back on your heels? This verse was revealed when a rumor spread during Uhud that the Prophet had been killed, causing some Muslims to lose all will to fight. Allah's point is devastating: your faith should be in Allah and His message, not dependent on any single person, no matter how beloved. Whoever turns back harms only themselves, and Allah will reward those who are grateful and steadfast.
Ayah 145
وَمَا كَانَ لِنَفْسٍ أَن تَمُوتَ إِلَّا بِإِذْنِ ٱللَّهِ كِتَـٰبًا مُّؤَجَّلًا ۗ وَمَن يُرِدْ ثَوَابَ ٱلدُّنْيَا نُؤْتِهِۦ مِنْهَا وَمَن يُرِدْ ثَوَابَ ٱلْـَٔاخِرَةِ نُؤْتِهِۦ مِنْهَا ۚ وَسَنَجْزِى ٱلشَّـٰكِرِينَ
And it is not [possible] for one to die except by permission of Allāh at a decree determined. And whoever desires the reward of this world - We will give him thereof; and whoever desires the reward of the Hereafter - We will give him thereof. And We will reward the grateful.
No soul can die except by Allah's permission, at a term already written and fixed. Whoever desires the reward of this world, Allah will give them from it; and whoever desires the reward of the Hereafter, He will give them from it. The timing of every person's death is already decided, so fear of dying in battle is irrational; you will not die a moment before your appointed time. But the verse also draws a line between those who fight for worldly gain versus those who fight for Allah's reward. Your intention determines what you actually get.
Ayah 146
وَكَأَيِّن مِّن نَّبِىٍّ قَـٰتَلَ مَعَهُۥ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُوا۟ لِمَآ أَصَابَهُمْ فِى سَبِيلِ ٱللَّهِ وَمَا ضَعُفُوا۟ وَمَا ٱسْتَكَانُوا۟ ۗ وَٱللَّهُ يُحِبُّ ٱلصَّـٰبِرِينَ
And how many a prophet [fought in battle and] with him fought many religious scholars. But they never lost assurance due to what afflicted them in the cause of Allāh, nor did they weaken or submit. And Allāh loves the steadfast.
How many prophets before had devoted followers who fought alongside them and never gave up despite what they suffered in Allah's cause? They did not weaken, they did not surrender, and they did not lose heart. Allah loves those who are steadfast. This verse holds up the example of previous communities who endured enormous losses while supporting their prophets but never wavered. The implication is clear: if they could handle it, so can you. Steadfastness in the face of loss is one of the most beloved qualities to Allah.
Ayah 147
وَمَا كَانَ قَوْلَهُمْ إِلَّآ أَن قَالُوا۟ رَبَّنَا ٱغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِىٓ أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَـٰفِرِينَ
And their words were not but that they said, "Our Lord, forgive us our sins and the excess [committed] in our affairs and plant firmly our feet and give us victory over the disbelieving people."
And their only words were: 'Our Lord, forgive us our sins and our excesses in our affairs, plant our feet firmly, and give us victory over the disbelieving people.' This is the beautiful supplication of those steadfast believers from previous nations. Notice what they ask for: first forgiveness for their own shortcomings, then firmness, and only then victory. They understood that success starts with self-accountability, not with blaming circumstances. This is a prayer every believer should internalize.
Ayah 148
فَـَٔاتَىٰهُمُ ٱللَّهُ ثَوَابَ ٱلدُّنْيَا وَحُسْنَ ثَوَابِ ٱلْـَٔاخِرَةِ ۗ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ
So Allāh gave them the reward of this world and the good reward of the Hereafter. And Allāh loves the doers of good.
So Allah gave them the reward of this world and the excellent reward of the Hereafter. And Allah loves those who do good. Their patience and their prayer were not in vain. Allah rewarded them with success and honor in this life and the ultimate reward in the next. The formula is consistent throughout these verses: sincerity plus patience plus repentance leads to both worldly dignity and eternal paradise. Allah always delivers on His promises to those who hold up their end.
Ayah 149
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تُطِيعُوا۟ ٱلَّذِينَ كَفَرُوا۟ يَرُدُّوكُمْ عَلَىٰٓ أَعْقَـٰبِكُمْ فَتَنقَلِبُوا۟ خَـٰسِرِينَ
O you who have believed, if you obey those who disbelieve, they will turn you back on your heels, and you will [then] become losers.
O you who believe, if you obey those who disbelieve, they will turn you back on your heels, and you will become losers. After the Uhud setback, the hypocrites were whispering to the Muslims that they should abandon their faith and go back to their old ways. This verse cuts through all that noise: following the advice of people who reject Allah will only drag you backward. It does not matter how persuasive or logical their arguments sound; their endgame is your spiritual ruin.
Ayah 150
بَلِ ٱللَّهُ مَوْلَىٰكُمْ ۖ وَهُوَ خَيْرُ ٱلنَّـٰصِرِينَ
But Allāh is your protector, and He is the best of helpers.
Rather, Allah is your protector, and He is the best of helpers. After warning against obeying the disbelievers, Allah immediately redirects the believers to where their real support lies. You do not need the approval or assistance of those who wish you harm when the Creator of the heavens and earth has your back. This short but powerful verse is the ultimate antidote to post-defeat despair: your Mawla (protector, guardian, ally) is Allah Himself, and there is no helper better than Him.
Ayah 151
سَنُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ بِمَآ أَشْرَكُوا۟ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَـٰنًا ۖ وَمَأْوَىٰهُمُ ٱلنَّارُ ۚ وَبِئْسَ مَثْوَى ٱلظَّـٰلِمِينَ
We will cast terror into the hearts of those who disbelieve for what they have associated with Allāh of which He had not sent down [any] authority.1 And their refuge will be the Fire, and wretched is the residence of the wrongdoers.
Allah promises to throw fear and terror into the hearts of the disbelievers because they associated partners with Him without any real evidence or authority. This was fulfilled right after the battle of Uhud when the Quraysh, despite having the upper hand, suddenly retreated to Makkah for no obvious reason -- Allah literally made them too scared to finish what they started. The word 'sultan' here means a legitimate proof or authority, and the point is that idol worship has zero basis in reason or revelation. Their final destination is the Fire, and that is the worst place anyone could end up.
Ayah 152
وَلَقَدْ صَدَقَكُمُ ٱللَّهُ وَعْدَهُۥٓ إِذْ تَحُسُّونَهُم بِإِذْنِهِۦ ۖ حَتَّىٰٓ إِذَا فَشِلْتُمْ وَتَنَـٰزَعْتُمْ فِى ٱلْأَمْرِ وَعَصَيْتُم مِّنۢ بَعْدِ مَآ أَرَىٰكُم مَّا تُحِبُّونَ ۚ مِنكُم مَّن يُرِيدُ ٱلدُّنْيَا وَمِنكُم مَّن يُرِيدُ ٱلْـَٔاخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنكُمْ ۗ وَٱللَّهُ ذُو فَضْلٍ عَلَى ٱلْمُؤْمِنِينَ
And Allāh had certainly fulfilled His promise to you when you were killing them [i.e., the enemy] by His permission until [the time] when you lost courage and fell to disputing about the order [given by the Prophet (ﷺ)] and disobeyed after He had shown you that which you love.1 Among you are some who desire this world, and among you are some who desire the Hereafter. Then He turned you back from them [defeated] that He might test you. And He has already forgiven you, and Allāh is the possessor of bounty for the believers.
Allah reminds the believers that He actually kept His promise at Uhud -- they were winning at first and mowing down the enemy with His permission. But then things fell apart when the archers abandoned their posts on the hill because they saw the war spoils and got distracted. Some wanted the reward of this world, others wanted the Hereafter, and that split in motivation cost them the victory. Even after all that, Allah still forgave them, because He is full of grace toward the believers.
Ayah 153
۞ إِذْ تُصْعِدُونَ وَلَا تَلْوُۥنَ عَلَىٰٓ أَحَدٍ وَٱلرَّسُولُ يَدْعُوكُمْ فِىٓ أُخْرَىٰكُمْ فَأَثَـٰبَكُمْ غَمًّۢا بِغَمٍّ لِّكَيْلَا تَحْزَنُوا۟ عَلَىٰ مَا فَاتَكُمْ وَلَا مَآ أَصَـٰبَكُمْ ۗ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ
[Remember] when you [fled and] climbed [the mountain] without looking aside at anyone while the Messenger was calling you from behind. So Allāh repaid you with distress upon distress so you would not grieve for that which had escaped you [of victory and spoils of war] or [for] that which had befallen you [of injury and death]. And Allāh is [fully] Aware of what you do.
This describes the chaotic moment at Uhud when the believers were running uphill in retreat, not even looking back, while the Prophet was calling out to them from behind. Allah then sent down a deep grief upon grief -- first the pain of defeat, then the rumor that the Prophet had been killed. The purpose was so they would learn not to grieve over what they missed or what hit them, because Allah is fully aware of everything they do and nothing escapes His knowledge.
Ayah 154
ثُمَّ أَنزَلَ عَلَيْكُم مِّنۢ بَعْدِ ٱلْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَىٰ طَآئِفَةً مِّنكُمْ ۖ وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ يَظُنُّونَ بِٱللَّهِ غَيْرَ ٱلْحَقِّ ظَنَّ ٱلْجَـٰهِلِيَّةِ ۖ يَقُولُونَ هَل لَّنَا مِنَ ٱلْأَمْرِ مِن شَىْءٍ ۗ قُلْ إِنَّ ٱلْأَمْرَ كُلَّهُۥ لِلَّهِ ۗ يُخْفُونَ فِىٓ أَنفُسِهِم مَّا لَا يُبْدُونَ لَكَ ۖ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ ٱلْأَمْرِ شَىْءٌ مَّا قُتِلْنَا هَـٰهُنَا ۗ قُل لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيْهِمُ ٱلْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ ۖ وَلِيَبْتَلِىَ ٱللَّهُ مَا فِى صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
Then after distress, He sent down upon you security [in the form of] drowsiness, overcoming a faction of you, while another faction worried about themselves, thinking of Allāh other than the truth - the thought of ignorance, saying, "Is there anything for us [to have done] in this matter?" Say, "Indeed, the matter belongs completely to Allāh." They conceal within themselves what they will not reveal to you. They say, "If there was anything we could have done in the matter, we [i.e., some of us] would not have been killed right here." Say, "Even if you had been inside your houses, those decreed to be killed would have come out to their death beds." [It was] so that Allāh might test what is in your breasts and purify what is in your hearts. And Allāh is Knowing of that within the breasts.
After the intense panic at Uhud, Allah sent down a calming drowsiness over the sincere believers -- they literally fell asleep leaning on their weapons, which was a sign of inner peace and trust in Allah. Meanwhile, the hypocrites were wide awake, consumed by anxiety and paranoid thoughts, whispering to each other complaints like 'if we had any say in this, we wouldn't have been killed here.' This verse exposes how trials reveal what is truly in people's hearts -- the believers found peace through trust in Allah, while the hypocrites showed their true colors by blaming everyone but themselves.
Ayah 155
إِنَّ ٱلَّذِينَ تَوَلَّوْا۟ مِنكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ إِنَّمَا ٱسْتَزَلَّهُمُ ٱلشَّيْطَـٰنُ بِبَعْضِ مَا كَسَبُوا۟ ۖ وَلَقَدْ عَفَا ٱللَّهُ عَنْهُمْ ۗ إِنَّ ٱللَّهَ غَفُورٌ حَلِيمٌ
Indeed, those of you who turned back on the day the two armies met [at Uḥud] - it was Satan who caused them to slip because of some [blame] they had earned. But Allāh has already forgiven them. Indeed, Allāh is Forgiving and Forbearing.
Allah explains that those who turned and fled when the two armies clashed at Uhud were tripped up by Satan because of some of their past slips. But Allah has already pardoned them for it. Allah is Forgiving and Forbearing -- He does not rush to punish, and He gives people room to learn from their mistakes. The point is that even genuine believers can stumble, but what matters is that they get back up and keep going.
Ayah 156
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ كَفَرُوا۟ وَقَالُوا۟ لِإِخْوَٰنِهِمْ إِذَا ضَرَبُوا۟ فِى ٱلْأَرْضِ أَوْ كَانُوا۟ غُزًّى لَّوْ كَانُوا۟ عِندَنَا مَا مَاتُوا۟ وَمَا قُتِلُوا۟ لِيَجْعَلَ ٱللَّهُ ذَٰلِكَ حَسْرَةً فِى قُلُوبِهِمْ ۗ وَٱللَّهُ يُحْىِۦ وَيُمِيتُ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
O you who have believed, do not be like those who disbelieved and said about their brothers when they traveled through the land or went out to fight, "If they had been with us, they would not have died or have been killed," so Allāh makes that [misconception] a regret within their hearts. And it is Allāh who gives life and causes death, and Allāh is Seeing of what you do.
Allah warns the believers not to adopt the mindset of hypocrites and disbelievers who said about their brothers who died in battle or during travel, 'If only they had stayed home, they wouldn't have died.' This kind of thinking puts your trust in circumstances instead of Allah's decree. Life and death are entirely in Allah's hands, and no amount of staying home or avoiding risk changes your appointed time. Allah wants this realization to settle deep in your heart so that regret and second-guessing don't eat you alive.
Ayah 157
وَلَئِن قُتِلْتُمْ فِى سَبِيلِ ٱللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِّنَ ٱللَّهِ وَرَحْمَةٌ خَيْرٌ مِّمَّا يَجْمَعُونَ
And if you are killed in the cause of Allāh or die - then forgiveness from Allāh and mercy are better than whatever they accumulate [in this world].
And if you are killed in Allah's cause or you die naturally, the forgiveness and mercy from Allah are infinitely better than anything the people of this world could ever accumulate. This is a powerful reframe: the worst-case scenario for a believer -- death in Allah's path -- is actually better than the best-case scenario of worldly success without faith. It is not even a comparison.
Ayah 158
وَلَئِن مُّتُّمْ أَوْ قُتِلْتُمْ لَإِلَى ٱللَّهِ تُحْشَرُونَ
And whether you die or are killed, unto Allāh you will be gathered.
Whether you die or are killed, you will all be gathered back to Allah. There is no escaping that final meeting. This short but heavy verse is a reminder that death is not the end of the story -- it is the beginning of the real one. Every single person, regardless of how or when they die, will stand before Allah and answer for what they did.
Ayah 159
فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ ۖ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ
So by mercy from Allāh, [O Muḥammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allāh. Indeed, Allāh loves those who rely [upon Him].
It was only by Allah's mercy that the Prophet was so gentle with the believers after their costly mistake at Uhud. If he had been harsh or hard-hearted, they would have scattered away from him. So Allah instructs him to pardon them, ask forgiveness for them, and consult them in important matters. And once a decision is made, put your full trust in Allah and move forward. This is a masterclass in leadership: be compassionate, be consultative, and once you commit, rely entirely on Allah.
Ayah 160
إِن يَنصُرْكُمُ ٱللَّهُ فَلَا غَالِبَ لَكُمْ ۖ وَإِن يَخْذُلْكُمْ فَمَن ذَا ٱلَّذِى يَنصُرُكُم مِّنۢ بَعْدِهِۦ ۗ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ
If Allāh should aid you, no one can overcome you; but if He should forsake you, who is there that can aid you after Him? And upon Allāh let the believers rely.
If Allah helps you, absolutely no one can defeat you. And if He abandons you, then who could possibly help you after that? So let the believers place their trust in Allah alone. This verse is the ultimate confidence booster -- your success or failure is not determined by numbers, resources, or strategy alone. It all comes back to whether Allah is with you, and that depends on whether you are with Him.
Ayah 161
وَمَا كَانَ لِنَبِىٍّ أَن يَغُلَّ ۚ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ ٱلْقِيَـٰمَةِ ۚ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection. Then will every soul be [fully] compensated for what it earned, and they will not be wronged.
It is unthinkable for any prophet to steal from the war spoils. The Arabic word 'ghulul' means secretly taking from shared resources before they are properly distributed, and this verse makes it absolutely clear that no prophet would ever do that. Whoever cheats will bring what they stole on the Day of Judgment for everyone to see, and then every soul will be fully compensated for what it earned. This was revealed to shut down a rumor and to set a standard: if a prophet would never take even a sheet of cloth unfairly, then no believer should either.
Ayah 162
أَفَمَنِ ٱتَّبَعَ رِضْوَٰنَ ٱللَّهِ كَمَنۢ بَآءَ بِسَخَطٍ مِّنَ ٱللَّهِ وَمَأْوَىٰهُ جَهَنَّمُ ۚ وَبِئْسَ ٱلْمَصِيرُ
So is one who pursues the pleasure of Allāh like one who brings upon himself the anger of Allāh and whose refuge is Hell? And wretched is the destination.
Is the person who follows the pleasure of Allah the same as someone who earns Allah's wrath? Absolutely not. Their destinations are completely different -- one is heading toward Paradise, the other toward Hell. They have different ranks with Allah, and Allah sees everything they do. This verse draws a sharp line between those who pursue what Allah loves versus those who chase what angers Him.
Ayah 163
هُمْ دَرَجَـٰتٌ عِندَ ٱللَّهِ ۗ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ
They are [varying] degrees in the sight of Allāh, and Allāh is Seeing of whatever they do.
These two groups are at completely different levels in the sight of Allah, and He is fully watching over everything they do. The ranking is not based on wealth, status, or popularity -- it is based on sincerity and obedience. Allah does not miss a single detail of anyone's efforts or intentions.
Ayah 164
لَقَدْ مَنَّ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَـٰتِهِۦ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَإِن كَانُوا۟ مِن قَبْلُ لَفِى ضَلَـٰلٍ مُّبِينٍ
Certainly did Allāh confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book [i.e., the Qur’ān] and wisdom,1 although they had been before in manifest error.
Allah did the believers an enormous favor by sending a Messenger from among themselves -- not an angel, not a stranger, but someone who spoke their language, lived their life, and understood their struggles. His job was to recite Allah's verses to them, purify them spiritually, and teach them the Book and wisdom. Before he came, they were clearly lost. This verse reframes the Prophet's presence not as something ordinary but as one of the greatest gifts Allah ever gave humanity.
Ayah 165
أَوَلَمَّآ أَصَـٰبَتْكُم مُّصِيبَةٌ قَدْ أَصَبْتُم مِّثْلَيْهَا قُلْتُمْ أَنَّىٰ هَـٰذَا ۖ قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ ۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
Why [is it that] when a [single] disaster struck you [on the day of Uḥud], although you had struck [the enemy in the battle of Badr] with one twice as great, you said, "From where is this?" Say, "It is from yourselves [i.e., due to your sin]." Indeed, Allāh is over all things competent.
When the setback at Uhud hit, some Muslims were shocked and asked, 'How could this happen to us?' Allah responds: you yourselves caused it. You had already inflicted twice as much damage on the enemy at Badr -- seventy killed and seventy captured -- so experiencing half of that in return should not have been unimaginable. The lesson is that setbacks in life are not random; they often trace back to our own choices and lapses.
Ayah 166
وَمَآ أَصَـٰبَكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ فَبِإِذْنِ ٱللَّهِ وَلِيَعْلَمَ ٱلْمُؤْمِنِينَ
And what struck you on the day the two armies met [at Uḥud] was by permission of Allāh that He might make evident the [true] believers
What happened at Uhud happened by Allah's permission, and one of its purposes was to make the true believers clearly distinct from everyone else. Trials are not just punishment -- they are a filter. Allah uses difficult moments to reveal who is genuinely committed and who was just along for the ride when things were easy.
Ayah 167
وَلِيَعْلَمَ ٱلَّذِينَ نَافَقُوا۟ ۚ وَقِيلَ لَهُمْ تَعَالَوْا۟ قَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَوِ ٱدْفَعُوا۟ ۖ قَالُوا۟ لَوْ نَعْلَمُ قِتَالًا لَّٱتَّبَعْنَـٰكُمْ ۗ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَـٰنِ ۚ يَقُولُونَ بِأَفْوَٰهِهِم مَّا لَيْسَ فِى قُلُوبِهِمْ ۗ وَٱللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ
And that He might make evident those who are hypocrites. For it was said to them, "Come, fight in the way of Allāh or [at least] defend." They said, "If we had known [there would be] battle, we would have followed you." They were nearer to disbelief that day than to faith, saying with their mouths what was not in their hearts. And Allāh is most knowing of what they conceal -
This verse exposes the hypocrites who were told to come fight or at least help defend, and they replied, 'If we knew there would be actual fighting, we would have followed you.' They were closer to disbelief that day than to faith, saying with their mouths what was not in their hearts. Allah knows exactly what they are hiding -- their cowardice was not just a military failure but a spiritual one.
Ayah 168
ٱلَّذِينَ قَالُوا۟ لِإِخْوَٰنِهِمْ وَقَعَدُوا۟ لَوْ أَطَاعُونَا مَا قُتِلُوا۟ ۗ قُلْ فَٱدْرَءُوا۟ عَنْ أَنفُسِكُمُ ٱلْمَوْتَ إِن كُنتُمْ صَـٰدِقِينَ
Those who said about their brothers while sitting [at home], "If they had obeyed us, they would not have been killed." Say, "Then prevent death from yourselves, if you should be truthful."
The hypocrites sat back safely and then had the audacity to say about their brothers who went out and got killed, 'If only they had listened to us, they wouldn't have died.' Allah's response is devastating: if you are so smart about avoiding death, then go ahead and prevent your own death. The point is that no one can escape their appointed time, so armchair criticism of those who sacrificed their lives is both cowardly and delusional.
Ayah 169
وَلَا تَحْسَبَنَّ ٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتًۢا ۚ بَلْ أَحْيَآءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ
And never think of those who have been killed in the cause of Allāh as dead. Rather, they are alive with their Lord, receiving provision,
Do not think of those who were killed in Allah's cause as dead -- they are alive, being provided for by their Lord. This is one of the most powerful verses about martyrdom in the entire Quran. The martyrs are not gone; they have simply moved to a different, better stage of existence where Allah Himself is sustaining them. Their sacrifice was not a loss but an upgrade.
Ayah 170
فَرِحِينَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ وَيَسْتَبْشِرُونَ بِٱلَّذِينَ لَمْ يَلْحَقُوا۟ بِهِم مِّنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Rejoicing in what Allāh has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them - that there will be no fear concerning them, nor will they grieve.
The martyrs are overjoyed with what Allah has given them, and they are excited for the believers still alive who have not yet joined them -- reassuring them that there is no fear or grief waiting for them either. Imagine being so content with your situation that your main concern is making sure your loved ones back home know that everything is going to be okay. That is the state of the martyrs.
Ayah 171
۞ يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ ٱللَّهِ وَفَضْلٍ وَأَنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُؤْمِنِينَ
They receive good tidings of favor from Allāh and bounty and [of the fact] that Allāh does not allow the reward of believers to be lost -
They rejoice in the blessing and bounty from Allah, and in the fact that Allah does not let the reward of the believers go to waste. The martyrs are celebrating on two fronts: what they have received personally, and the guarantee that everyone who believed and did good will get their full reward too. Nothing you do for Allah's sake is ever lost or forgotten.
Ayah 172
ٱلَّذِينَ ٱسْتَجَابُوا۟ لِلَّهِ وَٱلرَّسُولِ مِنۢ بَعْدِ مَآ أَصَابَهُمُ ٱلْقَرْحُ ۚ لِلَّذِينَ أَحْسَنُوا۟ مِنْهُمْ وَٱتَّقَوْا۟ أَجْرٌ عَظِيمٌ
Those [believers] who responded to Allāh and the Messenger after injury had struck them. For those who did good among them and feared Allāh is a great reward -
Those believers who responded to the call of Allah and His Messenger even after being wounded at Uhud -- for those among them who did good and remained God-conscious, there is an enormous reward. This refers to the expedition to Hamra al-Asad, when the Prophet called the same injured companions to march out again the very next day. Despite their wounds and exhaustion, they said yes. That kind of resilience and obedience is what earns Allah's greatest rewards.
Ayah 173
ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدْ جَمَعُوا۟ لَكُمْ فَٱخْشَوْهُمْ فَزَادَهُمْ إِيمَـٰنًا وَقَالُوا۟ حَسْبُنَا ٱللَّهُ وَنِعْمَ ٱلْوَكِيلُ
Those to whom people [i.e., hypocrites] said, "Indeed, the people have gathered against you, so fear them." But it [merely] increased them in faith, and they said, "Sufficient for us is Allāh, and [He is] the best Disposer of affairs."1
When people tried to scare them by saying 'a massive army has gathered against you, so be afraid,' it only increased their faith. They responded with one of the most iconic phrases in the Quran: 'Hasbunallahu wa ni'mal wakeel' -- Allah is sufficient for us, and He is the best Disposer of affairs. Real faith is not shaken by scary news; it actually gets stronger when the pressure increases because you realize that Allah is bigger than any threat.
Ayah 174
فَٱنقَلَبُوا۟ بِنِعْمَةٍ مِّنَ ٱللَّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوٓءٌ وَٱتَّبَعُوا۟ رِضْوَٰنَ ٱللَّهِ ۗ وَٱللَّهُ ذُو فَضْلٍ عَظِيمٍ
So they returned with favor from Allāh and bounty, no harm having touched them. And they pursued the pleasure of Allāh, and Allāh is the possessor of great bounty.
So they returned with blessings and bounty from Allah, and no harm even touched them. They pursued the pleasure of Allah, and Allah is the Owner of immense bounty. By trusting Allah and marching out despite the danger, they came back safe and rewarded. The lesson is clear: when you step out in faith, Allah has your back in ways you cannot predict.
Ayah 175
إِنَّمَا ذَٰلِكُمُ ٱلشَّيْطَـٰنُ يُخَوِّفُ أَوْلِيَآءَهُۥ فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ
That is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are [indeed] believers.
It is only Satan who tries to make you afraid of his allies and supporters. So do not fear them -- fear Allah alone, if you are truly believers. Fear is one of Satan's most effective tools; he amplifies threats and makes enemies look invincible to paralyze you. But when you redirect that fear toward Allah alone, suddenly nothing else seems that scary anymore. Taqwa (God-consciousness) is the ultimate antidote to anxiety about people.
Ayah 176
وَلَا يَحْزُنكَ ٱلَّذِينَ يُسَـٰرِعُونَ فِى ٱلْكُفْرِ ۚ إِنَّهُمْ لَن يَضُرُّوا۟ ٱللَّهَ شَيْـًٔا ۗ يُرِيدُ ٱللَّهُ أَلَّا يَجْعَلَ لَهُمْ حَظًّا فِى ٱلْـَٔاخِرَةِ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ
And do not be grieved, [O Muḥammad], by those who hasten into disbelief. Indeed, they will never harm Allāh at all. Allāh intends that He should give them no share in the Hereafter, and for them is a great punishment.
Do not be saddened by those who rush headlong into disbelief -- they will never harm Allah in the least. Allah intends to give them no share in the Hereafter, and they will face a tremendous punishment. This is directed at the Prophet to comfort him: the people who reject faith are only hurting themselves. Their rebellion does not diminish Allah's power or plan by even an atom.
Ayah 177
إِنَّ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلْكُفْرَ بِٱلْإِيمَـٰنِ لَن يَضُرُّوا۟ ٱللَّهَ شَيْـًٔا وَلَهُمْ عَذَابٌ أَلِيمٌ
Indeed, those who purchase disbelief [in exchange] for faith - never will they harm Allāh at all, and for them is a painful punishment.
Those who trade their faith for disbelief will never harm Allah at all, and they will have a painful punishment. The transaction they made -- giving up belief for denial -- is the worst deal in existence. They think they are winning by living on their own terms, but the price tag has not been revealed to them yet.
Ayah 178
وَلَا يَحْسَبَنَّ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّمَا نُمْلِى لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ ۚ إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُوٓا۟ إِثْمًا ۚ وَلَهُمْ عَذَابٌ مُّهِينٌ
And let not those who disbelieve ever think that [because] We extend their time [of enjoyment] it is better for them. We only extend it for them so that they may increase in sin, and for them is a humiliating punishment.
The disbelievers should not think that the extra time and comfort Allah gives them in this world is somehow good for them. Allah only extends their lives so they can pile up more sins, and then a humiliating punishment awaits them. This is a jarring reframe: what looks like privilege and prosperity might actually be a rope being slowly let out. Real mercy is when Allah tests you and corrects your course, not when He lets you keep going unchecked.
Ayah 179
مَّا كَانَ ٱللَّهُ لِيَذَرَ ٱلْمُؤْمِنِينَ عَلَىٰ مَآ أَنتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ ۗ وَمَا كَانَ ٱللَّهُ لِيُطْلِعَكُمْ عَلَى ٱلْغَيْبِ وَلَـٰكِنَّ ٱللَّهَ يَجْتَبِى مِن رُّسُلِهِۦ مَن يَشَآءُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۚ وَإِن تُؤْمِنُوا۟ وَتَتَّقُوا۟ فَلَكُمْ أَجْرٌ عَظِيمٌ
Allāh would not leave the believers in that [state] you are in [presently] until He separates the evil from the good. Nor would Allāh reveal to you the unseen. But [instead], Allāh chooses of His messengers whom He wills, so believe in Allāh and His messengers. And if you believe and fear Him, then for you is a great reward.
Allah was never going to leave the believers in the state they were in without separating the sincere from the fake. And He does not reveal the unseen to just anyone -- He chooses His messengers for that. So believe in Allah and His messengers, and if you believe and stay mindful of Allah, you will have an enormous reward. The trials at Uhud were a sifting process, designed to make it clear who was real and who was pretending.
Ayah 180
وَلَا يَحْسَبَنَّ ٱلَّذِينَ يَبْخَلُونَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ هُوَ خَيْرًا لَّهُم ۖ بَلْ هُوَ شَرٌّ لَّهُمْ ۖ سَيُطَوَّقُونَ مَا بَخِلُوا۟ بِهِۦ يَوْمَ ٱلْقِيَـٰمَةِ ۗ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
And let not those who [greedily] withhold what Allāh has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection. And to Allāh belongs the heritage of the heavens and the earth. And Allāh, of what you do, is [fully] Aware.
Those who are stingy with what Allah has given them from His bounty should not think it is good for them -- it is actually terrible for them. What they hoarded will be wrapped around their necks on the Day of Judgment like a collar. Everything in the heavens and earth belongs to Allah anyway, and He is fully aware of what you do. Holding back from spending in Allah's cause is not smart financial planning; it is building your own shackles.
Ayah 181
لَّقَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ ۘ سَنَكْتُبُ مَا قَالُوا۟ وَقَتْلَهُمُ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ
Allāh has certainly heard the statement of those [Jews] who said, "Indeed, Allāh is poor, while we are rich." We will record what they said and their killing of the prophets without right and will say, "Taste the punishment of the Burning Fire.
Allah has certainly heard those who mockingly said, 'Allah is poor and we are rich.' Their words have been recorded, along with their history of killing prophets unjustly, and they will be told to taste the punishment of the Blaze. This was a direct response to certain people who, when told to spend in charity, arrogantly claimed that God must be broke if He is asking for money. The audacity of that statement is breathtaking, and the Quran makes clear that every word is being written down.
Ayah 182
ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ
That is for what your hands have put forth and because Allāh is not ever unjust to [His] servants."
That punishment is because of what your own hands have sent ahead, and Allah is never unjust to His servants. Nobody is being wronged here -- you are simply receiving the consequences of what you yourself put forward. Allah does not punish anyone beyond what they earned, and He does not need to. Your own record is enough.
Ayah 183
ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ عَهِدَ إِلَيْنَآ أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ ٱلنَّارُ ۗ قُلْ قَدْ جَآءَكُمْ رُسُلٌ مِّن قَبْلِى بِٱلْبَيِّنَـٰتِ وَبِٱلَّذِى قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِن كُنتُمْ صَـٰدِقِينَ
[They are] those who said, "Indeed, Allāh has taken our promise not to believe any messenger until he brings us an offering which fire [from heaven] will consume." Say, "There have already come to you messengers before me with clear proofs and [even] that of which you speak. So why did you kill them, if you should be truthful?"
They also said, 'Allah made a pact with us that we should not believe any messenger until he brings us an offering consumed by fire from heaven.' The Prophet is told to respond: messengers before me already came to you with clear proofs and even with what you demanded, so why did you kill them if you were truthful? They kept moving the goalposts -- every time a sign came, they invented a new condition. It was never about the evidence; it was about their refusal to submit.
Ayah 184
فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ جَآءُو بِٱلْبَيِّنَـٰتِ وَٱلزُّبُرِ وَٱلْكِتَـٰبِ ٱلْمُنِيرِ
Then if they deny you, [O Muḥammad] - so were messengers denied before you, who brought clear proofs and written ordinances and the enlightening Scripture.1
If they reject you, O Prophet, then messengers before you were also rejected even though they came with clear proofs, divine scriptures, and the illuminating Book. This is a consolation for the Prophet: being denied is not a sign that you are wrong. It is actually a pattern that every prophet before you went through. The problem was never with the message; it was always with the audience.
Ayah 185
كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ ٱلْقِيَـٰمَةِ ۖ فَمَن زُحْزِحَ عَنِ ٱلنَّارِ وَأُدْخِلَ ٱلْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَـٰعُ ٱلْغُرُورِ
Every soul will taste death, and you will only be given your [full] compensation on the Day of Resurrection. So he who is drawn away from the Fire and admitted to Paradise has attained [his desire]. And what is the life of this world except the enjoyment of delusion.
Every soul will taste death, and you will only be paid your full compensation on the Day of Judgment. Whoever is pulled away from the Fire and admitted into Paradise has truly succeeded. And the life of this world is nothing but a deceptive enjoyment. This might be one of the most sobering verses in the entire Quran. No matter how long or comfortable your life is, it ends. The real win is not what you accumulated here but where you end up after.
Ayah 186
۞ لَتُبْلَوُنَّ فِىٓ أَمْوَٰلِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ مِن قَبْلِكُمْ وَمِنَ ٱلَّذِينَ أَشْرَكُوٓا۟ أَذًى كَثِيرًا ۚ وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ ٱلْأُمُورِ
You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allāh much abuse. But if you are patient and fear Allāh - indeed, that is of the matters [worthy] of resolve.
You will absolutely be tested through your wealth and through yourselves, and you will hear a lot of hurtful things from those who received the Scripture before you and from the polytheists. But if you remain patient and mindful of Allah, that is among the most resolute of matters. This is a heads-up, not a maybe: tests are coming, people will say painful things, and the only way through is patience and taqwa. Knowing the test is coming makes it slightly easier to endure when it arrives.
Ayah 187
وَإِذْ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكْتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَٱشْتَرَوْا۟ بِهِۦ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ
And [mention, O Muḥammad], when Allāh took a covenant from those who were given the Scripture, [saying], "You must make it clear [i.e., explain it] to the people and not conceal it." But they threw it away behind their backs and exchanged it for a small price. And wretched is that which they purchased.
Allah took a covenant from those who were given the Scripture to make it known to the people and not hide it. But they tossed it behind their backs and sold it for a cheap price. What a terrible deal they made. When you have knowledge of the truth and you bury it for personal gain or convenience, you are betraying the very purpose for which that knowledge was given to you. The imagery of throwing Allah's covenant behind your back captures how casually they treated something sacred.
Ayah 188
لَا تَحْسَبَنَّ ٱلَّذِينَ يَفْرَحُونَ بِمَآ أَتَوا۟ وَّيُحِبُّونَ أَن يُحْمَدُوا۟ بِمَا لَمْ يَفْعَلُوا۟ فَلَا تَحْسَبَنَّهُم بِمَفَازَةٍ مِّنَ ٱلْعَذَابِ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ
And never think that those who rejoice in what they have perpetrated and like to be praised for what they did not do - never think them [to be] in safety from the punishment, and for them is a painful punishment.
Do not think that those who rejoice in what they have done and love to be praised for what they did not do -- do not think they are safe from punishment. They will have a painful punishment. This targets people who take credit for things they never did and fish for compliments on top of it. Self-promotion built on lies is not just a character flaw; it is spiritually dangerous because it involves deceiving both people and yourself about your standing with Allah.
Ayah 189
وَلِلَّهِ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
And to Allāh belongs the dominion of the heavens and the earth, and Allāh is over all things competent.
To Allah belongs the dominion of the heavens and the earth, and Allah has power over all things. After all the discussion of human arrogance, broken covenants, and false claims, this verse resets the entire conversation: none of it matters in the face of Allah's absolute sovereignty. He owns everything, controls everything, and has power over everything. Full stop.
Ayah 190
إِنَّ فِى خَلْقِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَـٰفِ ٱلَّيْلِ وَٱلنَّهَارِ لَـَٔايَـٰتٍ لِّأُو۟لِى ٱلْأَلْبَـٰبِ
Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding -
In the creation of the heavens and the earth, and in the alternation of night and day, there are truly signs for people of understanding. The surah now shifts into one of the most beautiful passages in the Quran. The signs are everywhere -- the sky, the ground, the daily cycle of light and darkness -- but only those with real intellect pick up on them. The word 'ulul-albab' (people of deep understanding) describes those who do not just look at the world but actually think about what it means.
Ayah 191
ٱلَّذِينَ يَذْكُرُونَ ٱللَّهَ قِيَـٰمًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِى خَلْقِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَـٰذَا بَـٰطِلًا سُبْحَـٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ
Who remember Allāh while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.
These are the people who remember Allah while standing, sitting, and lying on their sides, and who reflect on the creation of the heavens and the earth, saying: 'Our Lord, You did not create all this without purpose -- glory be to You -- so protect us from the punishment of the Fire.' True intelligence, according to the Quran, is not just academic knowledge. It is the ability to look at the world around you and connect it back to its Creator. And the natural response to that reflection is a prayer asking for protection.
Ayah 192
رَبَّنَآ إِنَّكَ مَن تُدْخِلِ ٱلنَّارَ فَقَدْ أَخْزَيْتَهُۥ ۖ وَمَا لِلظَّـٰلِمِينَ مِنْ أَنصَارٍ
Our Lord, indeed whoever You admit to the Fire - You have disgraced him, and for the wrongdoers there are no helpers.
Our Lord, whoever You admit into the Fire, You have truly disgraced them, and the wrongdoers will have no helpers. This dua recognizes the ultimate humiliation: being thrown into the Fire on the Day of Judgment, with no one to come to your rescue. The people of understanding are not just smart about this world; they are deeply aware of the stakes of the next one, and that awareness drives them to constantly beg Allah for safety.
Ayah 193
رَّبَّنَآ إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِى لِلْإِيمَـٰنِ أَنْ ءَامِنُوا۟ بِرَبِّكُمْ فَـَٔامَنَّا ۚ رَبَّنَا فَٱغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّـَٔاتِنَا وَتَوَفَّنَا مَعَ ٱلْأَبْرَارِ
Our Lord, indeed we have heard a caller [i.e., Prophet Muḥammad (ﷺ)] calling to faith, [saying], 'Believe in your Lord,' and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die among the righteous.
Our Lord, we heard a caller calling to faith, saying 'Believe in your Lord,' and so we believed. Our Lord, forgive us our sins, remove our misdeeds, and let us die among the righteous. The 'caller' here refers to the Prophet and the Quran itself. These people heard the call and responded immediately. And notice how their dua is layered: forgive our sins, wipe away our bad deeds, and make sure our final chapter is a good one. They are covering all the bases because they know they are not perfect.
Ayah 194
رَبَّنَا وَءَاتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ ٱلْقِيَـٰمَةِ ۗ إِنَّكَ لَا تُخْلِفُ ٱلْمِيعَادَ
Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in [Your] promise."
Our Lord, grant us what You promised us through Your messengers, and do not humiliate us on the Day of Judgment. You never break Your promise. This is ultimate trust in action -- they are not questioning whether Allah will keep His word. They are asking Him to include them in that promise. The closing line is not a reminder to Allah (He does not need one) but an affirmation of their own certainty that His promises are unbreakable.
Ayah 195
فَٱسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّى لَآ أُضِيعُ عَمَلَ عَـٰمِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَىٰ ۖ بَعْضُكُم مِّنۢ بَعْضٍ ۖ فَٱلَّذِينَ هَاجَرُوا۟ وَأُخْرِجُوا۟ مِن دِيَـٰرِهِمْ وَأُوذُوا۟ فِى سَبِيلِى وَقَـٰتَلُوا۟ وَقُتِلُوا۟ لَأُكَفِّرَنَّ عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ثَوَابًا مِّنْ عِندِ ٱللَّهِ ۗ وَٱللَّهُ عِندَهُۥ حُسْنُ ٱلثَّوَابِ
And their Lord responded to them, "Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another. So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed - I will surely remove from them their misdeeds, and I will surely admit them to gardens beneath which rivers flow as reward from Allāh, and Allāh has with Him the best reward."
And their Lord responded to them: I will never let the work of any worker among you go to waste, whether male or female -- you are all from one another. Those who emigrated, were driven from their homes, were harmed in My cause, fought, and were killed -- I will absolutely erase their sins and admit them into Gardens under which rivers flow. This is Allah answering the beautiful duas from the previous verses, and the answer is comprehensive: no good deed is wasted, gender does not matter, and every sacrifice made for His sake will be rewarded beyond measure.
Ayah 196
لَا يَغُرَّنَّكَ تَقَلُّبُ ٱلَّذِينَ كَفَرُوا۟ فِى ٱلْبِلَـٰدِ
Be not deceived by the [uninhibited] movement of the disbelievers throughout the land.
Do not be deceived by the free movement of the disbelievers throughout the land. They seem to be thriving -- traveling, trading, enjoying life with zero consequences. But Allah calls it what it is: a brief, temporary enjoyment. Their freedom of movement is not a sign of Allah's approval; it is just a short chapter before a very different ending.
Ayah 197
مَتَـٰعٌ قَلِيلٌ ثُمَّ مَأْوَىٰهُمْ جَهَنَّمُ ۚ وَبِئْسَ ٱلْمِهَادُ
[It is but] a small enjoyment; then their [final] refuge is Hell, and wretched is the resting place.
It is only a small enjoyment, and then their final home is Hell -- what a terrible resting place. The repetition drives the point home: whatever luxury the disbelievers are experiencing right now is microscopically small compared to eternity. Calling Hell a 'resting place' is deeply ironic because there will be no rest in it whatsoever.
Ayah 198
لَـٰكِنِ ٱلَّذِينَ ٱتَّقَوْا۟ رَبَّهُمْ لَهُمْ جَنَّـٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا نُزُلًا مِّنْ عِندِ ٱللَّهِ ۗ وَمَا عِندَ ٱللَّهِ خَيْرٌ لِّلْأَبْرَارِ
But those who feared their Lord will have gardens beneath which rivers flow, abiding eternally therein, as accommodation from Allāh. And that which is with Allāh is best for the righteous.
But those who are mindful of their Lord will have Gardens under which rivers flow, where they will live forever -- a welcome prepared by Allah Himself. And what Allah has in store is far better for the righteous. This is the contrast: while the disbelievers get a few years of enjoyment followed by Hell, the believers get an eternal Paradise personally prepared by Allah. The phrase 'a welcome from Allah' makes it feel like a personal invitation, not just a generic reward.
Ayah 199
وَإِنَّ مِنْ أَهْلِ ٱلْكِتَـٰبِ لَمَن يُؤْمِنُ بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْكُمْ وَمَآ أُنزِلَ إِلَيْهِمْ خَـٰشِعِينَ لِلَّهِ لَا يَشْتَرُونَ بِـَٔايَـٰتِ ٱللَّهِ ثَمَنًا قَلِيلًا ۗ أُو۟لَـٰٓئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ۗ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ
And indeed, among the People of the Scripture are those who believe in Allāh and what was revealed to you and what was revealed to them, [being] humbly submissive to Allāh. They do not exchange the verses of Allāh for a small price. Those will have their reward with their Lord. Indeed, Allāh is swift in account.
And among the People of the Book are those who genuinely believe in Allah and in what was revealed to you and what was revealed to them, humbling themselves before Allah. They do not sell Allah's verses for a cheap price. They will have their reward with their Lord, and Allah is swift in settling accounts. This is a beautiful acknowledgment that not everyone from the previous scriptures rejected the truth. Some recognized it, embraced it sincerely, and will be rewarded for their honesty and humility.
Ayah 200
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱصْبِرُوا۟ وَصَابِرُوا۟ وَرَابِطُوا۟ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
O you who have believed, persevere1 and endure2 and remain stationed3 and fear Allāh that you may be successful.
O you who believe, be patient, outdo others in patience, remain stationed and ready, and be mindful of Allah so that you may succeed. The surah closes with a powerful four-part formula for success: sabr (enduring hardship), musabarah (outlasting your opponents in patience), murabatah (staying firm and prepared at your post), and taqwa (keeping Allah at the center of it all). After everything this surah covered -- the aftermath of Uhud, hypocrisy, martyrdom, temptation, and the signs of creation -- it all boils down to this: hold the line, stay conscious of Allah, and you will come out on top.