Surah An-Nisa (The Women) — Full Text
Ayah 1
يَـٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَآءً ۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلْأَرْحَامَ ۚ إِنَّ ٱللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا
O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allāh, through whom1 you ask one another,2 and the wombs.3 Indeed Allāh is ever,4 over you, an Observer.5
This is how Surah An-Nisa opens — with a powerful reminder that all of humanity shares a single origin. Allah created you from one soul, created its mate from it, and from that pair spread countless men and women across the earth. It's a verse that demolishes any basis for racism, classism, or tribalism — we're literally one family. And notice how Allah ties this to consciousness of Him and to honoring family bonds — 'the wombs' — because how you treat people, especially your relatives, is a direct reflection of how seriously you take your faith. The verse closes with a sobering reminder: Allah is Ever-Watchful over you. He sees how you treat each other, and nothing escapes His awareness.
Ayah 2
وَءَاتُوا۟ ٱلْيَتَـٰمَىٰٓ أَمْوَٰلَهُمْ ۖ وَلَا تَتَبَدَّلُوا۟ ٱلْخَبِيثَ بِٱلطَّيِّبِ ۖ وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَهُمْ إِلَىٰٓ أَمْوَٰلِكُمْ ۚ إِنَّهُۥ كَانَ حُوبًا كَبِيرًا
And give to the orphans their properties and do not substitute the defective [of your own] for the good [of theirs]. And do not consume their properties into your own. Indeed, that is ever a great sin.
This surah was revealed in a context where orphans were frequently exploited — their guardians would mix the orphans' wealth with their own or swap out valuable assets for worthless ones. Allah addresses this head-on: give orphans what rightfully belongs to them, don't swap their good property for your bad stuff, and don't quietly absorb their wealth into yours. It might seem like a small thing to skim off the top of an orphan's inheritance, but Allah calls it a great sin. This is setting the stage for one of the major themes of this entire surah — protecting the vulnerable members of society, especially those who can't protect themselves.
Ayah 3
وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا۟ فِى ٱلْيَتَـٰمَىٰ فَٱنكِحُوا۟ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثْنَىٰ وَثُلَـٰثَ وَرُبَـٰعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا۟ فَوَٰحِدَةً أَوْ مَا مَلَكَتْ أَيْمَـٰنُكُمْ ۚ ذَٰلِكَ أَدْنَىٰٓ أَلَّا تَعُولُوا۟
And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hands possess [i.e., slaves]. That is more suitable that you may not incline [to injustice].
This is one of the most frequently discussed — and frequently misunderstood — verses in the Quran. The context is critical: it was revealed after the Battle of Uhud, when many Muslim men were martyred, leaving behind widows and orphans who needed care and protection. Allah is saying if you fear you can't be just to orphans under your care, then marry their mothers — up to two, three, or four — but only if you can treat them all with complete fairness. And if you can't be fair, then marry only one. The emphasis here is on justice, not on maximizing the number of wives. In fact, the Quran itself later says you will never be able to be perfectly equal between wives — which many scholars read as a strong leaning toward monogamy as the norm.
Ayah 4
وَءَاتُوا۟ ٱلنِّسَآءَ صَدُقَـٰتِهِنَّ نِحْلَةً ۚ فَإِن طِبْنَ لَكُمْ عَن شَىْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيٓـًٔا مَّرِيٓـًٔا
And give the women [upon marriage] their [bridal] gifts1 graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease.2
The mahr — the bridal gift — is the woman's right, plain and simple. Allah commands that it be given willingly and graciously, not grudgingly or as a mere formality. This was revolutionary in a society where women were often treated as property in marriage transactions. The mahr belongs to her, not her father, not her family — her. Now, if she freely and happily chooses to give some of it back or waive part of it, that's perfectly fine. But the key word is freely — no pressure, no guilt-tripping, no cultural manipulation to get her to give it up.
Ayah 5
وَلَا تُؤْتُوا۟ ٱلسُّفَهَآءَ أَمْوَٰلَكُمُ ٱلَّتِى جَعَلَ ٱللَّهُ لَكُمْ قِيَـٰمًا وَٱرْزُقُوهُمْ فِيهَا وَٱكْسُوهُمْ وَقُولُوا۟ لَهُمْ قَوْلًا مَّعْرُوفًا
And do not give the weak-minded your property,1 which Allāh has made a means of sustenance for you, but provide for them with it and clothe them and speak to them words of appropriate kindness.
This verse addresses the reality that not everyone has the maturity or capability to manage wealth wisely. Allah says don't just hand over assets to those who would squander them — whether they're orphans who haven't matured yet, or people who simply lack financial sense. But here's the beautiful part: you're still obligated to take care of them. Provide for them, clothe them, and — this is key — speak to them with kindness. Don't humiliate them for their dependence on you. The wealth ultimately belongs to Allah anyway; He made it a means of support for the community, and managing it responsibly is a trust.
Ayah 6
وَٱبْتَلُوا۟ ٱلْيَتَـٰمَىٰ حَتَّىٰٓ إِذَا بَلَغُوا۟ ٱلنِّكَاحَ فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْدًا فَٱدْفَعُوٓا۟ إِلَيْهِمْ أَمْوَٰلَهُمْ ۖ وَلَا تَأْكُلُوهَآ إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا۟ ۚ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِٱلْمَعْرُوفِ ۚ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَٰلَهُمْ فَأَشْهِدُوا۟ عَلَيْهِمْ ۚ وَكَفَىٰ بِٱللَّهِ حَسِيبًا
And test the orphans [in their abilities] until they reach marriageable age. Then if you perceive in them sound judgement, release their property to them. And do not consume it excessively and quickly, [anticipating] that they will grow up. And whoever, [when acting as guardian], is self-sufficient should refrain [from taking a fee]; and whoever is poor - let him take according to what is acceptable. Then when you release their property to them, bring witnesses upon them. And sufficient is Allāh as Accountant.
Allah lays out a clear process for handling orphans' wealth — test them as they approach maturity, and once you see they have sound judgment, hand over their property. No delays, no excuses, no rushing to spend it before they grow up. And notice the balance here: if the guardian is wealthy, they should refuse compensation entirely for managing the orphan's affairs. If the guardian is poor, they can take a fair and reasonable amount — not a lavish salary, but enough to live on. When the handover finally happens, do it with witnesses so everything is transparent. Allah closes by saying He is sufficient as a Reckoner — meaning even if you fool the witnesses, you're not fooling Him.
Ayah 7
لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًا مَّفْرُوضًا
For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much - an obligatory share.
Before Islam, women in Arabia inherited nothing — wealth passed exclusively through male lines, and daughters and wives were often left with nothing when a father or husband died. This verse shattered that system entirely. Allah declares that both men and women have a guaranteed share in what parents and relatives leave behind — whether the estate is large or small. And He calls it an obligatory portion, not a suggestion or a cultural nicety. This was an enormous social reform, and it laid the groundwork for the detailed inheritance laws that follow in the next few verses.
Ayah 8
وَإِذَا حَضَرَ ٱلْقِسْمَةَ أُو۟لُوا۟ ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينُ فَٱرْزُقُوهُم مِّنْهُ وَقُولُوا۟ لَهُمْ قَوْلًا مَّعْرُوفًا
And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of it [i.e., the estate] and speak to them words of appropriate kindness.
Even beyond the legally prescribed shares, Allah encourages generosity at the time of dividing an estate. If relatives who aren't direct heirs, or orphans, or poor people are present during the distribution, give them something from it too. Don't just coldly divide everything according to the legal formula while needy people watch with nothing. And speak to them with kindness — don't make them feel like they're begging or that your generosity is a burden. This verse captures the spirit behind the inheritance laws: it's not just about legal compliance, it's about compassion and community.
Ayah 9
وَلْيَخْشَ ٱلَّذِينَ لَوْ تَرَكُوا۟ مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَـٰفًا خَافُوا۟ عَلَيْهِمْ فَلْيَتَّقُوا۟ ٱللَّهَ وَلْيَقُولُوا۟ قَوْلًا سَدِيدًا
And let those [executors and guardians] fear [injustice] as if they [themselves] had left weak offspring behind and feared for them. So let them fear Allāh and speak words of appropriate justice.
This is a deeply moving verse that asks you to imagine a role reversal. Think about it — if you were about to die and you had young, vulnerable children who would be left behind, wouldn't you be terrified about how people would treat them? That fear you'd feel for your own kids? Feel that same fear when you're dealing with other people's orphans. Let that protectiveness drive you to be just and careful with those under your care. Fear Allah in how you handle their affairs, and speak to them appropriately — with the same gentleness you'd want someone to show your own children.
Ayah 10
إِنَّ ٱلَّذِينَ يَأْكُلُونَ أَمْوَٰلَ ٱلْيَتَـٰمَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا
Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire. And they will be burned in a Blaze [i.e., Hellfire].
If the previous verses were gentle encouragement, this one is a thunderbolt of warning. Those who consume the wealth of orphans unjustly are literally filling their bellies with fire — and they will burn in a Blazing Fire. The imagery is visceral and intentional. Every meal bought with stolen orphan money, every luxury enjoyed at their expense, is described as swallowing flames. Allah doesn't mince words here because the crime is against the most defenseless members of society. This verse has served as a powerful deterrent throughout Islamic history, making the mishandling of orphan wealth one of the most condemned acts in the faith.
Ayah 11
يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَـٰدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَآءً فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَٰحِدَةً فَلَهَا ٱلنِّصْفُ ۚ وَلِأَبَوَيْهِ لِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدٌ ۚ فَإِن لَّمْ يَكُن لَّهُۥ وَلَدٌ وَوَرِثَهُۥٓ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُ ۚ فَإِن كَانَ لَهُۥٓ إِخْوَةٌ فَلِأُمِّهِ ٱلسُّدُسُ ۚ مِنۢ بَعْدِ وَصِيَّةٍ يُوصِى بِهَآ أَوْ دَيْنٍ ۗ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا ۚ فَرِيضَةً مِّنَ ٱللَّهِ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا
Allāh instructs you concerning your children [i.e., their portions of inheritance]: for the male, what is equal to the share of two females. But if there are [only] daughters, two or more, for them is two thirds of one's estate.1 And if there is only one, for her is half. And for one's parents, to each one of them is a sixth of his estate if he left children. But if he had no children and the parents [alone] inherit from him, then for his mother is one third. And if he had brothers [and/or sisters], for his mother is a sixth,2 after any bequest he [may have] made or debt.3 Your parents or your children - you know not which of them are nearest to you in benefit. [These shares are] an obligation [imposed] by Allāh. Indeed, Allāh is ever Knowing and Wise.
This is one of the most detailed legal verses in the entire Quran — Allah Himself lays out the inheritance shares for children and parents. A son receives the equivalent of two daughters' shares, and if there are only daughters — two or more — they get two-thirds of the estate. A single daughter gets half. Parents each get one-sixth if the deceased has children; if there are no children and the parents are the sole heirs, the mother gets one-third. These aren't suggestions — they're divine mandates. And the verse ends with profound wisdom: you don't know which of your relatives benefits you more, your parents or your children, so Allah decided the shares for you. It's a reminder that human emotion and bias would make these divisions messy and unjust, so the Creator Himself stepped in.
Ayah 12
۞ وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَٰجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ ۚ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ ٱلرُّبُعُ مِمَّا تَرَكْنَ ۚ مِنۢ بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَآ أَوْ دَيْنٍ ۚ وَلَهُنَّ ٱلرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ ۚ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ ٱلثُّمُنُ مِمَّا تَرَكْتُم ۚ مِّنۢ بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَآ أَوْ دَيْنٍ ۗ وَإِن كَانَ رَجُلٌ يُورَثُ كَلَـٰلَةً أَوِ ٱمْرَأَةٌ وَلَهُۥٓ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ ۚ فَإِن كَانُوٓا۟ أَكْثَرَ مِن ذَٰلِكَ فَهُمْ شُرَكَآءُ فِى ٱلثُّلُثِ ۚ مِنۢ بَعْدِ وَصِيَّةٍ يُوصَىٰ بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ ۚ وَصِيَّةً مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَلِيمٌ حَلِيمٌ
And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of what they leave, after any bequest they [may have] made or debt. And for them [i.e., the wives] is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave, after any bequest you [may have] made or debt. And if a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a sixth. But if they are more than two, they share a third,1 after any bequest which was made or debt, as long as there is no detriment [caused].2 [This is] an ordinance from Allāh, and Allāh is Knowing and Forbearing.
The inheritance details continue, now covering spouses and the special case of someone who dies without parents or children. A husband gets half of his wife's estate if she had no children, or a quarter if she did. A wife gets a quarter of her husband's estate if he had no children, or an eighth if he did. For someone who dies leaving only siblings — no parents, no children — each brother or sister gets a sixth, and if there are more siblings, they share equally in one-third. All of this comes after fulfilling any bequests or debts. And there's a crucial clause: without being harmful — meaning you can't use your will to deliberately cheat the prescribed heirs out of their shares. Allah is All-Knowing and All-Forbearing, but that forbearance has limits.
Ayah 13
تِلْكَ حُدُودُ ٱللَّهِ ۚ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ يُدْخِلْهُ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ وَذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ
These are the limits [set by] Allāh, and whoever obeys Allāh and His Messenger will be admitted by Him to gardens [in Paradise] under which rivers flow, abiding eternally therein; and that is the great attainment.
After laying out those detailed inheritance laws, Allah draws a clear line: these are His limits, His boundaries. Whoever obeys Allah and His Messenger by honoring these rules will be admitted into Gardens beneath which rivers flow — to live there forever. That is the great success. It's striking that Allah connects something as seemingly mundane as inheritance law to Paradise itself. But that's the point — justice in how you distribute wealth after death is not a minor administrative matter. It's a test of your submission to Allah, and getting it right is a path to eternal reward.
Ayah 14
وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ وَيَتَعَدَّ حُدُودَهُۥ يُدْخِلْهُ نَارًا خَـٰلِدًا فِيهَا وَلَهُۥ عَذَابٌ مُّهِينٌ
And whoever disobeys Allāh and His Messenger and transgresses His limits - He will put him into the Fire to abide eternally therein, and he will have a humiliating punishment.
And here's the flip side — whoever disobeys Allah and His Messenger and transgresses these boundaries will be cast into the Fire, dwelling in it forever, with a humiliating punishment. The word 'humiliating' is significant. It's not just painful; it strips away all the pride and arrogance that led someone to think they could override Allah's commands about how wealth should be shared. Those who hoard inheritance or manipulate shares to benefit themselves are warned that their cleverness in this life will become their humiliation in the next.
Ayah 15
وَٱلَّـٰتِى يَأْتِينَ ٱلْفَـٰحِشَةَ مِن نِّسَآئِكُمْ فَٱسْتَشْهِدُوا۟ عَلَيْهِنَّ أَرْبَعَةً مِّنكُمْ ۖ فَإِن شَهِدُوا۟ فَأَمْسِكُوهُنَّ فِى ٱلْبُيُوتِ حَتَّىٰ يَتَوَفَّىٰهُنَّ ٱلْمَوْتُ أَوْ يَجْعَلَ ٱللَّهُ لَهُنَّ سَبِيلًا
Those who commit immorality [i.e., unlawful sexual intercourse] of your women - bring against them four [witnesses] from among you. And if they testify,1 confine them [i.e., the guilty women] to houses until death takes them or Allāh ordains for them [another] way.2
This verse addresses the punishment for sexual immorality — specifically for women here — requiring four witnesses before any accusation can be established. That's an incredibly high standard of evidence, which scholars note was designed to protect women from false accusations rather than to make punishment easy. If the testimony is established, the prescribed consequence at this stage was house confinement until death or 'until Allah makes for them a way.' That last phrase is significant — most scholars understand it as a clear signal that this ruling was temporary, and indeed it was later superseded by other Quranic and prophetic rulings. This verse captures Islamic law in the process of being revealed gradually.
Ayah 16
وَٱلَّذَانِ يَأْتِيَـٰنِهَا مِنكُمْ فَـَٔاذُوهُمَا ۖ فَإِن تَابَا وَأَصْلَحَا فَأَعْرِضُوا۟ عَنْهُمَآ ۗ إِنَّ ٱللَّهَ كَانَ تَوَّابًا رَّحِيمًا
And the two1 who commit it [i.e., unlawful sexual intercourse] among you - punish [i.e., dishonor] them both. But if they repent and correct themselves, leave them alone. Indeed, Allāh is ever Accepting of Repentance and Merciful.
This verse addresses both parties involved in sexual immorality — punish them both. But immediately, Allah opens the door to redemption: if they repent and correct their behavior, then leave them alone. This is the consistent Quranic pattern — sin is taken seriously, but genuine repentance is always honored. Allah describes Himself here as Oft-Forgiving, Most Merciful, reinforcing that the goal of these laws is not to destroy people but to maintain social order while always leaving room for transformation and forgiveness.
Ayah 17
إِنَّمَا ٱلتَّوْبَةُ عَلَى ٱللَّهِ لِلَّذِينَ يَعْمَلُونَ ٱلسُّوٓءَ بِجَهَـٰلَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُو۟لَـٰٓئِكَ يَتُوبُ ٱللَّهُ عَلَيْهِمْ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
The repentance accepted by Allāh is only for those who do wrong in ignorance [or carelessness] and then repent soon [after].1 It is those to whom Allāh will turn in forgiveness, and Allāh is ever Knowing and Wise.
Allah clarifies exactly whose repentance He accepts — those who do wrong out of ignorance or impulse and then turn back to Him soon after. The word 'ignorance' here doesn't necessarily mean they didn't know the act was wrong; classical scholars explain it as the 'ignorance' of being overwhelmed by desire or emotion in the moment. The key is that they don't linger in the sin. They catch themselves, feel genuine remorse, and course-correct. For those people, Allah promises His forgiveness, and He is All-Knowing — meaning He knows the sincerity of your heart — and All-Wise in how He handles each case.
Ayah 18
وَلَيْسَتِ ٱلتَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ حَتَّىٰٓ إِذَا حَضَرَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ إِنِّى تُبْتُ ٱلْـَٔـٰنَ وَلَا ٱلَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ۚ أُو۟لَـٰٓئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا
But repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them, he says, "Indeed, I have repented now," or of those who die while they are disbelievers. For them We have prepared a painful punishment.
But there's a hard limit. Repentance is not accepted from those who keep sinning their whole lives and then, on their deathbed, suddenly say 'I repent now.' That's not repentance — that's panic. True repentance requires a genuine turning of the heart while you still have the ability to change your life. Similarly, those who die as disbelievers have no repentance to offer. For them, Allah has prepared a painful punishment. This verse is meant to create urgency — don't gamble with your spiritual life by assuming you'll always have time to make things right. The window of repentance closes, and no one knows exactly when.
Ayah 19
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَحِلُّ لَكُمْ أَن تَرِثُوا۟ ٱلنِّسَآءَ كَرْهًا ۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا۟ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ إِلَّآ أَن يَأْتِينَ بِفَـٰحِشَةٍ مُّبَيِّنَةٍ ۚ وَعَاشِرُوهُنَّ بِٱلْمَعْرُوفِ ۚ فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَيَجْعَلَ ٱللَّهُ فِيهِ خَيْرًا كَثِيرًا
O you who have believed, it is not lawful for you to inherit women by compulsion.1 And do not make difficulties for them in order to take [back] part of what you gave them2 unless they commit a clear immorality [i.e., adultery]. And live with them in kindness. For if you dislike them - perhaps you dislike a thing and Allāh makes therein much good.
This is one of the most important verses in the Quran regarding women's rights in marriage. In pre-Islamic Arabia, women were sometimes inherited like property — when a man died, his male relatives could claim his widow as part of the estate. Allah abolishes this outright: it is not lawful for you to inherit women by force. You also cannot trap a woman in a marriage just to take back the dowry you gave her, unless she commits clear immorality. Then comes one of the most beautiful commands in the Quran — live with them in kindness. And if you happen to dislike something about your wife, perhaps Allah has placed tremendous good in what you dislike. It's a profound reminder that your limited perspective doesn't see what Allah sees.
Ayah 20
وَإِنْ أَرَدتُّمُ ٱسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَءَاتَيْتُمْ إِحْدَىٰهُنَّ قِنطَارًا فَلَا تَأْخُذُوا۟ مِنْهُ شَيْـًٔا ۚ أَتَأْخُذُونَهُۥ بُهْتَـٰنًا وَإِثْمًا مُّبِينًا
But if you want to replace one wife with another and you have given one of them a great amount [in gifts], do not take [back] from it anything. Would you take it in injustice and manifest sin?
If you decide to replace one wife with another — meaning divorce and remarriage — and you had given your first wife a massive amount of wealth as her mahr, you cannot take any of it back. Not a single coin. Allah frames the very idea as outrageous: would you really take it through slander and open sin? The mahr was a gift and a contractual right. Once given, it belongs to her completely, regardless of how the marriage ends. This protected women from being economically devastated by divorce in a society where they had few independent financial options.
Ayah 21
وَكَيْفَ تَأْخُذُونَهُۥ وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَـٰقًا غَلِيظًا
And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant?
Allah drives the point home with a deeply intimate rhetorical question — how could you take back the mahr when you have been intimate with one another, and she took from you a solemn covenant? Marriage in Islam isn't just a social arrangement; it's described here as a 'strong covenant' — one of the most serious commitments a person can make. The physical and emotional intimacy of marriage creates bonds and rights that don't just disappear because the relationship ends. This verse appeals to your sense of honor and decency: after everything you've shared, how could you wrong her financially on top of the pain of separation?
Ayah 22
وَلَا تَنكِحُوا۟ مَا نَكَحَ ءَابَآؤُكُم مِّنَ ٱلنِّسَآءِ إِلَّا مَا قَدْ سَلَفَ ۚ إِنَّهُۥ كَانَ فَـٰحِشَةً وَمَقْتًا وَسَآءَ سَبِيلًا
And do not marry those [women] whom your fathers married, except what has already occurred.1 Indeed, it was an immorality and hateful [to Allāh] and was evil as a way.
Allah prohibits marrying women who were previously married to your father — a practice that existed in pre-Islamic Arabia where a son could inherit his father's widow. The Quran calls this an immorality, something hateful, and an evil way. Even though it happened in the past — and Allah acknowledges that with 'except what has already passed' — from this point forward, it is absolutely forbidden. This verse is part of the broader project of this surah: dismantling exploitative practices against women and establishing clear moral boundaries around marriage and family.
Ayah 23
حُرِّمَتْ عَلَيْكُمْ أُمَّهَـٰتُكُمْ وَبَنَاتُكُمْ وَأَخَوَٰتُكُمْ وَعَمَّـٰتُكُمْ وَخَـٰلَـٰتُكُمْ وَبَنَاتُ ٱلْأَخِ وَبَنَاتُ ٱلْأُخْتِ وَأُمَّهَـٰتُكُمُ ٱلَّـٰتِىٓ أَرْضَعْنَكُمْ وَأَخَوَٰتُكُم مِّنَ ٱلرَّضَـٰعَةِ وَأُمَّهَـٰتُ نِسَآئِكُمْ وَرَبَـٰٓئِبُكُمُ ٱلَّـٰتِى فِى حُجُورِكُم مِّن نِّسَآئِكُمُ ٱلَّـٰتِى دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا۟ دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَـٰٓئِلُ أَبْنَآئِكُمُ ٱلَّذِينَ مِنْ أَصْلَـٰبِكُمْ وَأَن تَجْمَعُوا۟ بَيْنَ ٱلْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ ۗ إِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا
Prohibited to you [for marriage] are your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your [milk] mothers who nursed you, your sisters through nursing, your wives' mothers, and your step-daughters under your guardianship [born] of your wives unto whom you have gone in. But if you have not gone in unto them, there is no sin upon you. And [also prohibited are] the wives of your sons who are from your [own] loins, and that you take [in marriage] two sisters simultaneously, except for what has already occurred.1 Indeed, Allāh is ever Forgiving and Merciful.
This verse lays out the complete list of women a man is permanently forbidden from marrying — your mothers, daughters, sisters, paternal aunts, maternal aunts, nieces, nursing mothers and nursing sisters, mothers-in-law, stepdaughters under your care if you've consummated the marriage with their mother, daughters-in-law married to your biological sons, and marrying two sisters simultaneously. It's a comprehensive list that establishes clear boundaries around family relationships and prevents the kind of tangled, exploitative arrangements that could destroy family bonds. Notice how nursing relationships create the same prohibitions as blood relationships — Islam takes the bond formed through breastfeeding that seriously. Allah closes with His mercy, acknowledging that what happened before this revelation is forgiven.
Ayah 24
۞ وَٱلْمُحْصَنَـٰتُ مِنَ ٱلنِّسَآءِ إِلَّا مَا مَلَكَتْ أَيْمَـٰنُكُمْ ۖ كِتَـٰبَ ٱللَّهِ عَلَيْكُمْ ۚ وَأُحِلَّ لَكُم مَّا وَرَآءَ ذَٰلِكُمْ أَن تَبْتَغُوا۟ بِأَمْوَٰلِكُم مُّحْصِنِينَ غَيْرَ مُسَـٰفِحِينَ ۚ فَمَا ٱسْتَمْتَعْتُم بِهِۦ مِنْهُنَّ فَـَٔاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَٰضَيْتُم بِهِۦ مِنۢ بَعْدِ ٱلْفَرِيضَةِ ۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا
And [also prohibited to you are all] married women except those your right hands possess.1 [This is] the decree of Allāh upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse. So for whatever you enjoy [of marriage] from them, give them their due compensation2 as an obligation. And there is no blame upon you for what you mutually agree to beyond the obligation. Indeed, Allāh is ever Knowing and Wise.
This verse continues listing marriage prohibitions — women who are already married are also off-limits, which is a straightforward protection of existing marriages and family structures. Beyond all these prohibitions, everything else is lawful for you to pursue through marriage, seeking with your wealth in a way that is chaste and honorable — not for casual relationships. When you benefit from the marriage, give women their mahr as an obligation. And if after the obligation is settled you both mutually agree to adjust the amount, there's no sin in that. The emphasis throughout is on mutual consent, fairness, and dignity. Allah is All-Knowing of your intentions and All-Wise in what He legislates.
Ayah 25
وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ ٱلْمُحْصَنَـٰتِ ٱلْمُؤْمِنَـٰتِ فَمِن مَّا مَلَكَتْ أَيْمَـٰنُكُم مِّن فَتَيَـٰتِكُمُ ٱلْمُؤْمِنَـٰتِ ۚ وَٱللَّهُ أَعْلَمُ بِإِيمَـٰنِكُم ۚ بَعْضُكُم مِّنۢ بَعْضٍ ۚ فَٱنكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَءَاتُوهُنَّ أُجُورَهُنَّ بِٱلْمَعْرُوفِ مُحْصَنَـٰتٍ غَيْرَ مُسَـٰفِحَـٰتٍ وَلَا مُتَّخِذَٰتِ أَخْدَانٍ ۚ فَإِذَآ أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَـٰحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى ٱلْمُحْصَنَـٰتِ مِنَ ٱلْعَذَابِ ۚ ذَٰلِكَ لِمَنْ خَشِىَ ٱلْعَنَتَ مِنكُمْ ۚ وَأَن تَصْبِرُوا۟ خَيْرٌ لَّكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
And whoever among you cannot [find] the means to marry free, believing women, then [he may marry] from those whom your right hands possess of believing slave girls. And Allāh is most knowing about your faith. You [believers] are of one another. So marry them with the permission of their people and give them their due compensation [i.e., mahr] according to what is acceptable. [They should be] chaste, neither [of] those who commit unlawful intercourse randomly nor those who take [secret] lovers. But once they are sheltered in marriage, if they should commit adultery, then for them is half the punishment for free [unmarried] women. This [allowance] is for him among you who fears affliction [i.e., sin], but to be patient is better for you. And Allāh is Forgiving and Merciful.
Allah addresses the reality that not everyone can afford to marry a free believing woman — the financial requirements of mahr, housing, and support could be beyond some people's means. In that case, the verse permits marrying believing women from among those in bondage, with the permission of their families and with a proper mahr given in fairness. The conditions are clear: they must be chaste, not engaging in immorality openly or secretly. And Allah reminds you — you are all from one another, meaning no one is inherently superior based on social status. This verse was remarkably progressive in its context, granting enslaved women rights to a proper marriage contract, a mahr, and dignified treatment. Allah closes by noting that patience is better for you, and He remains Oft-Forgiving and Most Merciful.
Ayah 26
يُرِيدُ ٱللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ ٱلَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
Allāh wants to make clear to you [the lawful from the unlawful] and guide you to the [good] practices of those before you and to accept your repentance. And Allāh is Knowing and Wise.
Allah wants to make things clear for you — He's not leaving you to figure it all out on your own. He wants to guide you along the same paths that righteous people before you walked, and He wants to accept your repentance. This is such a reassuring verse because it shows that divine guidance isn't about catching you slipping up — it's about showing you the way and welcoming you back when you stumble. Allah is All-Knowing and All-Wise, meaning His guidance is perfectly tailored and never arbitrary.
Ayah 27
وَٱللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّهَوَٰتِ أَن تَمِيلُوا۟ مَيْلًا عَظِيمًا
Allāh wants to accept your repentance, but those who follow [their] passions want you to digress [into] a great deviation.
Here's the contrast — Allah wants to accept your repentance and draw you closer, but those who follow their base desires want you to deviate far from the path. Think about it in modern terms: there's always a culture, a crowd, or a voice pulling you toward what feels good in the moment, telling you the rules don't matter. Allah is making it crystal clear whose agenda is whose. He's on your side, wanting you back. The people of desire? They want you lost right alongside them.
Ayah 28
يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمْ ۚ وَخُلِقَ ٱلْإِنسَـٰنُ ضَعِيفًا
And Allāh wants to lighten for you [your difficulties]; and mankind was created weak.
This is one of the most compassionate verses in the Quran. Allah wants to lighten your burden because He knows — He created you — that human beings are inherently weak. You're not expected to be superhuman. The rules and guidelines Allah gives aren't meant to crush you; they're calibrated for your actual capacity. When you feel overwhelmed by temptation or struggle, remember that your Creator already factored in your weakness and designed the path to be manageable.
Ayah 29
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَـٰطِلِ إِلَّآ أَن تَكُونَ تِجَـٰرَةً عَن تَرَاضٍ مِّنكُمْ ۚ وَلَا تَقْتُلُوٓا۟ أَنفُسَكُمْ ۚ إِنَّ ٱللَّهَ كَانَ بِكُمْ رَحِيمًا
O you who have believed, do not consume one another's wealth unjustly1 but only [in lawful] business by mutual consent. And do not kill yourselves [or one another]. Indeed, Allāh is to you ever Merciful.
A powerful economic and ethical commandment — don't consume each other's wealth through fraud, deception, or any unjust means. The only legitimate way to exchange wealth is through trade based on mutual consent. No coercion, no scams, no exploitation. And then Allah ties in something unexpected — don't kill yourselves. Some scholars say this means don't destroy each other within the community, while others point out that economic injustice is itself a form of slow death. Either way, Allah ends it with tenderness: He is Most Merciful to you.
Ayah 30
وَمَن يَفْعَلْ ذَٰلِكَ عُدْوَٰنًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا
And whoever does that in aggression and injustice - then We will drive him into a Fire. And that, for Allāh, is [always] easy.
This is the warning that backs up the previous verse. Whoever transgresses those boundaries — consuming people's wealth unjustly, harming others deliberately — Allah will throw them into the Fire. And the phrasing at the end is sobering: that is easy for Allah. We sometimes think we can get away with things because no one is watching or because consequences seem far away. But for Allah, carrying out justice is effortless.
Ayah 31
إِن تَجْتَنِبُوا۟ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا
If you avoid the major sins which you are forbidden, We will remove from you your lesser sins and admit you to a noble entrance [into Paradise].
Here's an incredible deal from your Lord — if you avoid the major sins, Allah will wipe away your minor ones and admit you into Paradise through a noble entrance. You don't have to be perfect. You just have to stay away from the big stuff — things like murder, shirk, adultery, consuming orphans' wealth, and so on. The minor slip-ups that happen in daily life? Allah will cover those for you. It's a reminder that Islam is practical and merciful, not an impossible standard of perfection.
Ayah 32
وَلَا تَتَمَنَّوْا۟ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ مِّمَّا ٱكْتَسَبُوا۟ ۖ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا ٱكْتَسَبْنَ ۚ وَسْـَٔلُوا۟ ٱللَّهَ مِن فَضْلِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًا
And do not wish for that by which Allāh has made some of you exceed others. For men is a share of what they have earned, and for women is a share of1 what they have earned. And ask Allāh of His bounty. Indeed Allāh is ever, of all things, Knowing.
Don't look at what Allah has given someone else and feel envious — whether it's wealth, talent, beauty, or status. Men have a share of what they earn, and women have a share of what they earn, and everyone's account is with Allah. Instead of coveting, ask Allah from His bounty. This verse is incredibly relevant in the age of social media, where you're constantly comparing your life to highlight reels. The cure for envy isn't getting what they have — it's asking the One who gave it to them in the first place.
Ayah 33
وَلِكُلٍّ جَعَلْنَا مَوَٰلِىَ مِمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ ۚ وَٱلَّذِينَ عَقَدَتْ أَيْمَـٰنُكُمْ فَـَٔاتُوهُمْ نَصِيبَهُمْ ۚ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدًا
And for all, We have made heirs to what is left by parents and relatives. And to those whom your oaths have bound [to you] - give them their share.1 Indeed Allāh is ever, over all things, a Witness.
Allah has designated heirs for everything that parents and relatives leave behind — inheritance isn't a free-for-all, and it isn't based on who was the favorite. This verse also addresses those bound by oaths and contracts — give them their rightful share too. The pre-Islamic Arabs had all sorts of informal pacts and alliances that carried financial obligations, and Islam honored those commitments. The key takeaway is that Allah is a Witness over everything, so don't cheat anyone out of what's rightfully theirs.
Ayah 34
ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ ۚ فَٱلصَّـٰلِحَـٰتُ قَـٰنِتَـٰتٌ حَـٰفِظَـٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ ۚ وَٱلَّـٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا
Men are in charge of women1 by [right of] what Allāh has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allāh would have them guard.2 But those [wives] from whom you fear arrogance3 - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them [lightly].4 But if they obey you [once more], seek no means against them. Indeed, Allāh is ever Exalted and Grand.
This is one of the most discussed and debated verses in the entire Quran. It establishes that men are protectors and maintainers of women — largely because of the financial responsibility placed on them. Righteous women are described as devoutly obedient and guarding what should be guarded in their husbands' absence. The verse then addresses a situation of serious marital misconduct — nushuz — and prescribes a graduated response: first advise, then separate in bed, and as a last resort a symbolic strike that scholars have extensively debated, with many noting the Prophet himself never struck a woman and called those who do so the worst among men. The verse ends by saying if she returns to good conduct, don't hold it over her — Allah is Most High, Most Great, meaning no human should act as though they have ultimate authority.
Ayah 35
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَٱبْعَثُوا۟ حَكَمًا مِّنْ أَهْلِهِۦ وَحَكَمًا مِّنْ أَهْلِهَآ إِن يُرِيدَآ إِصْلَـٰحًا يُوَفِّقِ ٱللَّهُ بَيْنَهُمَآ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرًا
And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allāh will cause it between them. Indeed, Allāh is ever Knowing and Aware.
When a marriage is on the rocks, Islam doesn't just say tough it out or walk away — it prescribes mediation. Send an arbitrator from his family and one from hers, and if both spouses genuinely want reconciliation, Allah will bring their hearts together. This is remarkably progressive conflict resolution — involving neutral family representatives who understand both sides. The emphasis on both parties wanting it to work is key though. You can't force a reconciliation, but when the intention is sincere, Allah facilitates the healing.
Ayah 36
۞ وَٱعْبُدُوا۟ ٱللَّهَ وَلَا تُشْرِكُوا۟ بِهِۦ شَيْـًٔا ۖ وَبِٱلْوَٰلِدَيْنِ إِحْسَـٰنًا وَبِذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَٱلْجَارِ ذِى ٱلْقُرْبَىٰ وَٱلْجَارِ ٱلْجُنُبِ وَٱلصَّاحِبِ بِٱلْجَنۢبِ وَٱبْنِ ٱلسَّبِيلِ وَمَا مَلَكَتْ أَيْمَـٰنُكُمْ ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا
Worship Allāh and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side,1 the traveler, and those whom your right hands possess. Indeed, Allāh does not like those who are self-deluding and boastful,
This verse is like a comprehensive charter of good conduct. Worship Allah alone, associate nothing with Him, and then — immediately — be good to your parents, relatives, orphans, the needy, the neighbor who lives close by, the neighbor who's farther away, your companion by your side, the traveler, and those under your care. Notice how wide the circle of compassion extends — it's not just your family, it's literally everyone around you. And Allah caps it off by saying He doesn't love the arrogant and boastful, because pride is the enemy of genuine kindness.
Ayah 37
ٱلَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ ٱلنَّاسَ بِٱلْبُخْلِ وَيَكْتُمُونَ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ ۗ وَأَعْتَدْنَا لِلْكَـٰفِرِينَ عَذَابًا مُّهِينًا
Who are stingy and enjoin upon [other] people stinginess and conceal what Allāh has given them of His bounty - and We have prepared for the disbelievers a humiliating punishment -
This verse calls out the stingy — not just those who hoard their wealth, but those who actively encourage others to be stingy too and hide the blessings Allah has given them. Think about people who downplay their success so they don't have to share, or who create a culture where generosity is seen as foolishness. Allah calls this a form of disbelief in His bounty, and He has prepared a humiliating punishment for it. The punishment isn't just severe — it's humiliating, because their sin was rooted in pride and selfishness.
Ayah 38
وَٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ ۗ وَمَن يَكُنِ ٱلشَّيْطَـٰنُ لَهُۥ قَرِينًا فَسَآءَ قَرِينًا
And [also] those who spend of their wealth to be seen by the people and believe not in Allāh nor in the Last Day. And he to whom Satan is a companion - then evil is he as a companion.
Then there's the flip side of stinginess — spending, but only to show off. These people give money or do charitable acts, but their intention isn't Allah or the afterlife — it's the applause of people. They don't truly believe in Allah or the Last Day. And whoever takes Shaytan as their companion — well, what a terrible companion he is. This verse is a reminder that charity without sincerity is spiritually worthless. It might earn you social capital, but it earns you nothing with Allah.
Ayah 39
وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُوا۟ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَأَنفَقُوا۟ مِمَّا رَزَقَهُمُ ٱللَّهُ ۚ وَكَانَ ٱللَّهُ بِهِمْ عَلِيمًا
And what [harm would come] upon them if they believed in Allāh and the Last Day and spent out of what Allāh provided for them? And Allāh is ever, about them, Knowing.
Allah poses a rhetorical question — what would it cost them to believe in Allah and the Last Day and spend from what He has provided? It's almost like Allah is saying, what are you losing by doing the right thing? Faith and generosity aren't burdens — they're the most natural response to the blessings you've already been given. And Allah knows everything about them, their intentions, their hesitations, their excuses. There's a gentle challenge here: just try it.
Ayah 40
إِنَّ ٱللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِن تَكُ حَسَنَةً يُضَـٰعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا
Indeed, Allāh does not do injustice, [even] as much as an atom's weight; while if there is a good deed, He multiplies it and gives from Himself a great reward.
One of the most hopeful verses in the Quran — Allah does not wrong anyone even by the weight of an atom. Not a speck. And if there's any good deed, He doesn't just reward it — He multiplies it and adds on top of that a tremendous reward from Himself. The scales of divine justice are tilted in your favor. Your sins are recorded as they are, but your good deeds are multiplied many times over. That's not just fair — that's extraordinarily generous.
Ayah 41
فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍۭ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَـٰٓؤُلَآءِ شَهِيدًا
So how [will it be] when We bring from every nation a witness and We bring you, [O Muḥammad], against these [people] as a witness?
Imagine the scene on the Day of Judgment — every nation will have a witness brought forward, someone who testified to the truth among them. And the Prophet Muhammad, peace be upon him, will be brought as a witness over this entire ummah. When this verse was recited to the Prophet, he wept. The weight of that responsibility, the gravity of standing before Allah as a witness over billions of people — it moved him to tears. Now ask yourself: what will he testify about you?
Ayah 42
يَوْمَئِذٍ يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ وَعَصَوُا۟ ٱلرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ ٱلْأَرْضُ وَلَا يَكْتُمُونَ ٱللَّهَ حَدِيثًا
That Day, those who disbelieved and disobeyed the Messenger will wish they could be covered by the earth. And they will not conceal from Allāh a [single] statement.
On that Day, the disbelievers who disobeyed the Messenger will wish the earth would just swallow them whole — that they could be leveled into the ground and disappear. They won't be able to hide a single word from Allah. Every statement, every lie, every dismissive remark about the truth — all of it will be laid bare. There's no lawyer, no spin, no cover story that works on that Day. The desperation described here is absolute.
Ayah 43
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَـٰرَىٰ حَتَّىٰ تَعْلَمُوا۟ مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا۟ ۚ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَـٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءً فَتَيَمَّمُوا۟ صَعِيدًا طَيِّبًا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ ٱللَّهَ كَانَ عَفُوًّا غَفُورًا
O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying1 or in a state of janābah,2 except those passing through [a place of prayer], until you have washed [your whole body]. And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women [i.e., had sexual intercourse] and find no water, then seek clean earth and wipe over your faces and your hands [with it]. Indeed, Allāh is ever Pardoning3 and Forgiving.
This verse was revealed during a transitional period before alcohol was fully prohibited. Believers are told not to approach prayer while intoxicated — you need to know what you're saying when you stand before Allah. It also covers ritual purity: if you're in a state of major impurity, you need to bathe before praying, and if you've used the restroom or had contact with your spouse and can't find water, you can perform tayammum — dry ablution with clean earth. This verse shows how Islam introduced its rulings gradually, meeting people where they were and easing them toward the final commandments.
Ayah 44
أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَـٰبِ يَشْتَرُونَ ٱلضَّلَـٰلَةَ وَيُرِيدُونَ أَن تَضِلُّوا۟ ٱلسَّبِيلَ
Have you not seen those who were given a portion of the Scripture, purchasing error [in exchange for it] and wishing you would lose the way?
Allah draws attention to certain People of the Book who were given knowledge of scripture but chose to trade it for misguidance — and not just for themselves. They actively wished that the Muslims would also go astray. Having religious knowledge and deliberately choosing error is far worse than ignorance. These were people who could read the signs, who had the prophecies, who knew the truth — and they bartered it away. It's a warning that knowledge without sincerity is dangerous.
Ayah 45
وَٱللَّهُ أَعْلَمُ بِأَعْدَآئِكُمْ ۚ وَكَفَىٰ بِٱللَّهِ وَلِيًّا وَكَفَىٰ بِٱللَّهِ نَصِيرًا
And Allāh is most knowing of your enemies; and sufficient is Allāh as an ally, and sufficient is Allāh as a helper.
After mentioning those who scheme against the believers, Allah reassures you — He knows your enemies better than you do. You don't need to lose sleep trying to figure out every plot and conspiracy. Allah is sufficient as a Protector and sufficient as a Helper. Two names, two roles — one who shields you and one who actively aids you. When the world feels hostile, this verse is an anchor. Your security doesn't depend on your own vigilance alone.
Ayah 46
مِّنَ ٱلَّذِينَ هَادُوا۟ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَٱسْمَعْ غَيْرَ مُسْمَعٍ وَرَٰعِنَا لَيًّۢا بِأَلْسِنَتِهِمْ وَطَعْنًا فِى ٱلدِّينِ ۚ وَلَوْ أَنَّهُمْ قَالُوا۟ سَمِعْنَا وَأَطَعْنَا وَٱسْمَعْ وَٱنظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَـٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا
Among the Jews are those who distort words from their [proper] places [i.e., usages] and say, "We hear and disobey" and "Hear but be not heard" and "Rāʿinā,"1 twisting their tongues and defaming the religion. And if they had said [instead], "We hear and obey" and "Wait for us [to understand]," it would have been better for them and more suitable. But Allāh has cursed them for their disbelief, so they believe not, except for a few.2
This verse describes a specific behavior among some of the Jewish community in Madinah — they would twist words and play linguistic games to mock the Prophet. They'd say 'we hear and we disobey' instead of 'we hear and we obey,' and they'd use the word 'Ra'ina' — which in Arabic sounds like a respectful 'look upon us' but in their usage carried a mocking tone. If they had simply been sincere and said the right words, it would have been better for them. But Allah cursed them for their disbelief, and only a few among them truly believed. It's a lesson about how language can be weaponized — and Allah sees right through it.
Ayah 47
يَـٰٓأَيُّهَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ ءَامِنُوا۟ بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰٓ أَدْبَارِهَآ أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّآ أَصْحَـٰبَ ٱلسَّبْتِ ۚ وَكَانَ أَمْرُ ٱللَّهِ مَفْعُولًا
O you who were given the Scripture, believe in what We have sent down [to Prophet Muḥammad (ﷺ)], confirming that which is with you, before We obliterate faces and turn them toward their backs or curse them as We cursed the sabbath-breakers.1 And ever is the matter [i.e., decree] of Allāh accomplished.
A direct address to the People of the Book — believe in what Allah has revealed through Muhammad, which confirms what you already have in your scriptures, before faces are disfigured and turned backward, or before you are cursed like those who violated the Sabbath. This is an urgent, almost deadline-like call. The reference to the Sabbath-breakers is chilling — those were people from their own tradition who were punished for flagrant disobedience. And Allah's command, when it comes, is always executed without delay.
Ayah 48
إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدِ ٱفْتَرَىٰٓ إِثْمًا عَظِيمًا
Indeed, Allāh does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allāh has certainly fabricated a tremendous sin.
This is one of the most theologically significant verses in Islam — Allah does not forgive shirk, associating partners with Him, if a person dies upon it. But anything else? He may forgive it for whomever He wills. This draws an absolute line: the one unforgivable sin is to worship something or someone alongside Allah. Everything else — every other sin, no matter how terrible — is within the scope of divine forgiveness if Allah chooses. And whoever commits shirk has invented a sin so tremendous that it overshadows everything else.
Ayah 49
أَلَمْ تَرَ إِلَى ٱلَّذِينَ يُزَكُّونَ أَنفُسَهُم ۚ بَلِ ٱللَّهُ يُزَكِّى مَن يَشَآءُ وَلَا يُظْلَمُونَ فَتِيلًا
Have you not seen those who claim themselves to be pure? Rather, Allāh purifies whom He wills, and injustice is not done to them, [even] as much as a thread [inside a date seed].
Have you seen those who claim they're pure and righteous? Allah pushes back — it's not for you to purify yourself or hand out certificates of piety. Allah purifies whom He wills, and no one will be wronged even by the tiniest amount — not even the thread on a date seed. Self-righteousness is a subtle but dangerous trap. The moment you start thinking you've earned your own salvation through your own merit, you've missed the point entirely. Purification is Allah's domain.
Ayah 50
ٱنظُرْ كَيْفَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ ۖ وَكَفَىٰ بِهِۦٓ إِثْمًا مُّبِينًا
Look how they invent about Allāh untruth, and sufficient is that as a manifest sin.
Look at how they invent lies about Allah — and that alone is enough as a clear, manifest sin. This verse is almost shaking its head in disbelief at the audacity of people who fabricate things about God. Whether it's false doctrines, invented religious authority, or claiming God said things He never said — the act of lying about Allah is one of the gravest sins imaginable. And you don't even need to dig deeper for evidence of their wrongdoing — the lie itself is sufficient proof.
Ayah 51
أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَـٰبِ يُؤْمِنُونَ بِٱلْجِبْتِ وَٱلطَّـٰغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا۟ هَـٰٓؤُلَآءِ أَهْدَىٰ مِنَ ٱلَّذِينَ ءَامَنُوا۟ سَبِيلًا
Have you not seen those who were given a portion of the Scripture, who believe in jibt [superstition] and ṭāghūt [false objects of worship] and say about the disbelievers, "These are better guided than the believers as to the way"?
This verse calls out a shocking betrayal — some of the People of the Book, who had received divine scripture and should have known better, actually endorsed idol worship and told the pagans of Makkah that their way was more guided than the path of Prophet Muhammad ﷺ. Historically, this refers to certain Jewish leaders who, out of spite and rivalry, sided with the Quraysh against the Muslims, even though monotheism was the very foundation of their own faith. It's a powerful reminder that jealousy and arrogance can lead a person to abandon their own principles just to oppose someone they resent.
Ayah 52
أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ ۖ وَمَن يَلْعَنِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ نَصِيرًا
Those are the ones whom Allāh has cursed; and he whom Allāh curses - never will you find for him a helper.
This is the consequence of that betrayal — those who choose to side with falsehood against truth earn Allah's curse, meaning they are cut off from His mercy and guidance. And once Allah removes His support from someone, there is no ally, no protector, no helper anywhere in creation who can restore what's been lost. It's a sobering reminder that no political alliance or worldly power can substitute for divine favor.
Ayah 53
أَمْ لَهُمْ نَصِيبٌ مِّنَ ٱلْمُلْكِ فَإِذًا لَّا يُؤْتُونَ ٱلنَّاسَ نَقِيرًا
Or have they a share of dominion? Then [if that were so], they would not give the people [even as much as] the speck on a date seed.
Allah asks a rhetorical question here — do these people have some share in God's dominion that would give them the right to decide who deserves guidance? The answer is clearly no, and Allah drives the point home by saying that even if they did have such authority, they're so stingy and spiteful that they wouldn't give anyone even the tiniest speck on a date seed. The word used — naqeer — refers to that tiny groove on the back of a date pit, something so insignificant most people wouldn't even notice it. This exposes the core issue: it's not about theology for them, it's about envy and entitlement.
Ayah 54
أَمْ يَحْسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ ۖ فَقَدْ ءَاتَيْنَآ ءَالَ إِبْرَٰهِيمَ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَءَاتَيْنَـٰهُم مُّلْكًا عَظِيمًا
Or do they envy people for what Allāh has given them of His bounty? But We had already given the family of Abraham the Scripture and wisdom1 and conferred upon them a great kingdom.
Now Allah names the real disease — jealousy. These people weren't upset because Prophet Muhammad ﷺ was wrong; they were upset because prophethood was given to someone outside their community. Allah reminds them that He gave the family of Ibrahim tremendous blessings — the Book, wisdom, and a great kingdom — and nobody questioned His right to do so then. The bounty of Allah isn't something humans get to audit or redistribute. He gives to whoever He wills, and the proper response to seeing someone else blessed is gratitude for your own blessings, not resentment over theirs.
Ayah 55
فَمِنْهُم مَّنْ ءَامَنَ بِهِۦ وَمِنْهُم مَّن صَدَّ عَنْهُ ۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا
And some among them believed in it,1 and some among them were averse to it. And sufficient is Hell as a blaze.
Even within the family of Ibrahim, people split into two camps — some believed and some turned away. This has always been the pattern with divine guidance. Allah doesn't force the point further here; He simply states that Hell — described as a blazing, all-consuming fire — is more than sufficient as a consequence for those who rejected the truth. The brevity of this verse makes it even more striking.
Ayah 56
إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَـٰتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَـٰهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا۟ ٱلْعَذَابَ ۗ إِنَّ ٱللَّهَ كَانَ عَزِيزًا حَكِيمًا
Indeed, those who disbelieve in Our verses - We will drive them into a fire. Every time their skins are roasted through, We will replace them with other skins so they may taste the punishment. Indeed, Allāh is ever Exalted in Might and Wise.
This is one of the most vivid descriptions of punishment in the Quran, and it's meant to shake you out of complacency. Allah says that those who rejected His signs will be placed in a fire so intense that every time their skins are completely burned away, He will replace them with new skins so they can continue to feel the punishment. It's not cruelty for cruelty's sake — it's described as the just consequence of deliberately, knowingly rejecting truth. The verse ends by affirming that Allah is All-Mighty and All-Wise, meaning this isn't arbitrary; it's the perfectly calibrated response of absolute justice.
Ayah 57
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ سَنُدْخِلُهُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَآ أَبَدًا ۖ لَّهُمْ فِيهَآ أَزْوَٰجٌ مُّطَهَّرَةٌ ۖ وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا
But those who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they abide forever. For them therein are purified spouses, and We will admit them to deepening shade.
After that intense description of punishment, Allah immediately offers the contrast — because the Quran always balances warning with hope. Those who believe and do good deeds will enter gardens with rivers flowing beneath them, living there forever in perfect comfort. They'll have pure spouses and be admitted into deep, cool shade — a particularly beautiful image for people living in the Arabian desert. This isn't just reward; it's the ultimate peace, security, and beauty that every soul longs for.
Ayah 58
۞ إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَـٰنَـٰتِ إِلَىٰٓ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعًۢا بَصِيرًا
Indeed, Allāh commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allāh instructs you. Indeed, Allāh is ever Hearing and Seeing.
This verse is a cornerstone of Islamic ethics and governance. Allah commands two things — return trusts to their rightful owners and judge between people with justice. The word 'amanah' here covers everything from physical property someone left in your care to positions of authority and public responsibility. If you're a leader, you hold your position in trust for the people. If you're a judge, your obligation is fairness regardless of who stands before you. This verse was revealed when Prophet Muhammad ﷺ took the keys of the Ka'bah from Uthman ibn Talha's family during the conquest of Makkah, and then returned them, establishing that trusts must be honored even in moments of total power.
Ayah 59
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ فَإِن تَنَـٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
O you who have believed, obey Allāh and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allāh and the Messenger, if you should believe in Allāh and the Last Day. That is the best [way] and best in result.
This is one of the most important verses for understanding authority in Islam. You obey Allah first, then the Messenger, then those in authority among you — but notice the hierarchy. The word 'obey' is repeated separately for Allah and the Messenger, but not repeated for the authorities, meaning their obedience is conditional on them following Allah and His Messenger. And when there's a disagreement, you don't just argue endlessly — you refer it back to the Quran and the Sunnah. This verse essentially establishes the Islamic principle that no human authority is absolute, and every leader is accountable to divine law.
Ayah 60
أَلَمْ تَرَ إِلَى ٱلَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُوا۟ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓا۟ إِلَى ٱلطَّـٰغُوتِ وَقَدْ أُمِرُوٓا۟ أَن يَكْفُرُوا۟ بِهِۦ وَيُرِيدُ ٱلشَّيْطَـٰنُ أَن يُضِلَّهُمْ ضَلَـٰلًۢا بَعِيدًا
Have you not seen those who claim to have believed in what was revealed to you, [O Muḥammad], and what was revealed before you? They wish to refer legislation to ṭāghūt,1 while they were commanded to reject it; and Satan wishes to lead them far astray.
Here Allah exposes the hypocrisy of people who claim to believe in revelation but then run to other authorities for judgment when it suits them — specifically to 'taghut,' false sources of authority that contradict divine guidance. They were explicitly ordered to reject these false systems, yet when God's law doesn't give them the verdict they want, they shop around for one that will. Satan's strategy is clear here — he doesn't need you to openly reject Islam, he just needs you to subtly prefer other judgments over God's whenever it's convenient.
Ayah 61
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا۟ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ رَأَيْتَ ٱلْمُنَـٰفِقِينَ يَصُدُّونَ عَنكَ صُدُودًا
And when it is said to them, "Come to what Allāh has revealed and to the Messenger," you see the hypocrites turning away from you in aversion.
When the hypocrites are called to follow what Allah revealed and to come to the Messenger for resolution, you can literally see them turning away with disgust on their faces. They don't just politely decline — they physically recoil. This aversion to divine guidance is the telltale sign of hypocrisy. On the surface they claim faith, but the moment that faith demands something of them — especially something that conflicts with their desires or interests — their true feelings become visible.
Ayah 62
فَكَيْفَ إِذَآ أَصَـٰبَتْهُم مُّصِيبَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَآءُوكَ يَحْلِفُونَ بِٱللَّهِ إِنْ أَرَدْنَآ إِلَّآ إِحْسَـٰنًا وَتَوْفِيقًا
So how [will it be] when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allāh, "We intended nothing but good conduct and accommodation."
This is where the mask really slips. When disaster strikes them as a result of their own scheming and two-faced behavior, suddenly they come running back to the Prophet ﷺ, swearing by Allah that they only meant good and were just trying to reconcile between people. It's the classic excuse of someone caught playing both sides — 'I was just being a peacemaker!' Allah sees through this, and this verse is a warning about people who only invoke God's name when they need to cover their tracks.
Ayah 63
أُو۟لَـٰٓئِكَ ٱلَّذِينَ يَعْلَمُ ٱللَّهُ مَا فِى قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِىٓ أَنفُسِهِمْ قَوْلًۢا بَلِيغًا
Those are the ones of whom Allāh knows what is in their hearts, so turn away from them1 but admonish them and speak to them a far-reaching [i.e., effective] word.
Allah tells the Prophet ﷺ that He knows exactly what's hiding in these people's hearts — no oath or excuse can fool Him. But the response isn't immediate punishment. Instead, Allah prescribes a wise approach: turn away from their schemes, counsel them privately, and speak to them words that penetrate their souls — 'qawlan baligha.' Sometimes the most powerful thing you can say to someone isn't a public callout but a private, piercing word that reaches deep into their conscience. This is prophetic wisdom in dealing with difficult people.
Ayah 64
وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ ٱللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ جَآءُوكَ فَٱسْتَغْفَرُوا۟ ٱللَّهَ وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُوا۟ ٱللَّهَ تَوَّابًا رَّحِيمًا
And We did not send any messenger except to be obeyed by permission of Allāh. And if, when they wronged themselves, they had come to you, [O Muḥammad], and asked forgiveness of Allāh and the Messenger had asked forgiveness for them, they would have found Allāh Accepting of Repentance and Merciful.
Every messenger was sent for one purpose — to be obeyed, by Allah's permission. This verse then opens an incredible door of hope. Allah says that if those who wronged themselves had come to the Prophet ﷺ, sincerely seeking forgiveness from Allah, and the Messenger had also interceded on their behalf, they absolutely would have found Allah ready to forgive. The door of repentance was wide open for the hypocrites and everyone else. This verse has been cherished throughout Islamic history as a reminder that no sin is too great for Allah's mercy — if the repentance is genuine.
Ayah 65
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًا
But no, by your Lord, they will not [truly] believe until they make you, [O Muḥammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.
This is one of the most definitive verses about what true faith requires. Allah swears by Himself — 'by your Lord' — that people do not truly believe until they accept the Prophet ﷺ as the judge in all their disputes, and then find absolutely no resistance or discomfort in their hearts about his decision, and submit to it completely. Not grudging acceptance, not outward compliance with inner resentment — but full, willing submission. This is the gold standard of iman. You might not always understand the wisdom immediately, but trust in the divine source of that judgment is what separates genuine faith from mere lip service.
Ayah 66
وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ ٱقْتُلُوٓا۟ أَنفُسَكُمْ أَوِ ٱخْرُجُوا۟ مِن دِيَـٰرِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌ مِّنْهُمْ ۖ وَلَوْ أَنَّهُمْ فَعَلُوا۟ مَا يُوعَظُونَ بِهِۦ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا
And if We had decreed upon them, "Kill yourselves" or "Leave your homes," they would not have done it, except for a few of them. But if they had done what they were instructed, it would have been better for them and a firmer position [for them in faith].
Allah makes a striking hypothetical here — if He had commanded these people to sacrifice their lives or leave their homes, only a tiny handful would have actually done it. This isn't said to be harsh but to highlight how weak their commitment really is. Then Allah adds that if they had actually followed through on the advice given to them — even the easier commands, let alone the ultimate ones — it would have been far better for them and would have strengthened their faith. Sometimes doing the hard thing is exactly what makes you stronger.
Ayah 67
وَإِذًا لَّـَٔاتَيْنَـٰهُم مِّن لَّدُنَّآ أَجْرًا عَظِيمًا
And then We would have given them from Us a great reward.
Had they obeyed, Allah would have given them an immense reward from Himself — not some small, proportional compensation, but something great beyond measure. This is Allah's generosity: He asks for obedience and gives back far more than what was given. The reward isn't just in the Hereafter either; there's strength, peace, and clarity that come in this life from choosing to follow guidance even when it's difficult.
Ayah 68
وَلَهَدَيْنَـٰهُمْ صِرَٰطًا مُّسْتَقِيمًا
And We would have guided them to a straight path.
And on top of the great reward, Allah would have guided them to the straight path — the Sirat al-Mustaqeem that every Muslim asks for multiple times a day in Surah Al-Fatiha. Guidance itself is a reward. The more you obey, the more clarity you receive. The more you follow the path, the more visible the path becomes. This is one of those beautiful spiritual principles woven throughout the Quran — guidance begets more guidance.
Ayah 69
وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُو۟لَـٰٓئِكَ مَعَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّـٰلِحِينَ ۚ وَحَسُنَ أُو۟لَـٰٓئِكَ رَفِيقًا
And whoever obeys Allāh and the Messenger - those will be with the ones upon whom Allāh has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions.
This is one of the most beloved and hopeful verses in the entire Quran. Whoever obeys Allah and the Messenger will be in the company of the prophets, the truthful, the martyrs, and the righteous — and what excellent companions they are! The Companions reportedly wept when they feared that in Paradise they might be separated from the Prophet ﷺ because of the vast difference in rank. This verse came as a comfort — you don't have to be a prophet to be with the prophets. Your obedience and sincerity can earn you their company forever. That's an extraordinary promise.
Ayah 70
ذَٰلِكَ ٱلْفَضْلُ مِنَ ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ عَلِيمًا
That is the bounty from Allāh, and sufficient is Allāh as Knower.
Allah confirms that this incredible honor — being counted among the prophets, the truthful, the martyrs, and the righteous — is purely from His bounty. You can't buy it, inherit it, or claim it by lineage. It's a gift from Allah, and He knows exactly who deserves it. The verse ends with a reminder that Allah is sufficient as the All-Knower — He sees your sincerity, your struggles, and your quiet acts of devotion that no one else notices.
Ayah 71
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ خُذُوا۟ حِذْرَكُمْ فَٱنفِرُوا۟ ثُبَاتٍ أَوِ ٱنفِرُوا۟ جَمِيعًا
O you who have believed, take your precaution and [either] go forth in companies or go forth all together.
Now the tone shifts to practical guidance for the believers — take your precautions, be vigilant, and advance either in smaller groups or all together depending on the situation. This is Allah teaching military strategy and basic security awareness. Faith doesn't mean recklessness. You trust in Allah, but you also tie your camel, as the Prophet ﷺ taught. Being prepared and strategic is part of worship when you're defending your community.
Ayah 72
وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَـٰبَتْكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعَمَ ٱللَّهُ عَلَىَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا
And indeed, there is among you he who lingers behind; and if disaster strikes you, he says, "Allāh has favored me in that I was not present with them."
Allah exposes a certain type of person among the believers — the one who always lags behind when it's time to step up. If disaster strikes the Muslim community, this person breathes a sigh of relief and says 'Allah favored me by keeping me away from that.' They see the hardship of others as their own lucky escape rather than feeling any solidarity or responsibility. It's a deeply selfish mindset dressed up in religious language — attributing their own cowardice to divine blessing.
Ayah 73
وَلَئِنْ أَصَـٰبَكُمْ فَضْلٌ مِّنَ ٱللَّهِ لَيَقُولَنَّ كَأَن لَّمْ تَكُنۢ بَيْنَكُمْ وَبَيْنَهُۥ مَوَدَّةٌ يَـٰلَيْتَنِى كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا
But if bounty comes to you from Allāh, he will surely say, as if [i.e., showing that] there had never been between you and him any affection, "Oh, I wish I had been with them so I could have attained a great attainment."1
And here's the flip side of that same person — when the believers achieve victory and gain something, suddenly he's full of regret, saying 'Oh, I wish I had been with them so I could have gotten a share of that success!' Notice he speaks as if there's no real connection between him and the community — 'as if there had never been any affection between you and him.' He only shows up for the rewards, never for the sacrifices. This is a timeless portrait of fair-weather commitment, and you'll recognize this personality in every era.
Ayah 74
۞ فَلْيُقَـٰتِلْ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يَشْرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْـَٔاخِرَةِ ۚ وَمَن يُقَـٰتِلْ فِى سَبِيلِ ٱللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا
So let those fight in the cause of Allāh who sell the life of this world for the Hereafter. And he who fights in the cause of Allāh and is killed or achieves victory - We will bestow upon him a great reward.
Allah calls on those who truly understand the trade — sell the temporary life of this world for the eternal Hereafter. Let those who are willing to make that exchange fight in the cause of Allah. And the promise is remarkable: whether you are killed or you achieve victory, either way Allah will grant you an immense reward. There's no losing scenario for the sincere believer who stands up for justice. Victory is reward, and martyrdom is reward. This verse frames the entire struggle in terms of spiritual investment — you're not gambling, you're trading something small for something infinitely greater.
Ayah 75
وَمَا لَكُمْ لَا تُقَـٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَـٰذِهِ ٱلْقَرْيَةِ ٱلظَّالِمِ أَهْلُهَا وَٱجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَٱجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا
And what is [the matter] with you that you fight not in the cause of Allāh and [for] the oppressed among men, women, and children who say, "Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper"?
This verse is one of the most powerful calls to action in the Quran — and what for you that you would not fight in the cause of Allah and for the oppressed among men, women, and children? These are the vulnerable people crying out, 'Our Lord, take us out of this town whose people are oppressors, and appoint for us a protector and a helper.' This was the reality of Muslims still trapped in Makkah under persecution, but it echoes across every generation. Whenever the weak and defenseless are being crushed by tyranny, this verse asks the believers: what's your excuse? Fighting for the liberation of the oppressed isn't just permitted in Islam — it's a moral obligation that Allah Himself is calling you to fulfill.
Ayah 76
ٱلَّذِينَ ءَامَنُوا۟ يُقَـٰتِلُونَ فِى سَبِيلِ ٱللَّهِ ۖ وَٱلَّذِينَ كَفَرُوا۟ يُقَـٰتِلُونَ فِى سَبِيلِ ٱلطَّـٰغُوتِ فَقَـٰتِلُوٓا۟ أَوْلِيَآءَ ٱلشَّيْطَـٰنِ ۖ إِنَّ كَيْدَ ٱلشَّيْطَـٰنِ كَانَ ضَعِيفًا
Those who believe fight in the cause of Allāh, and those who disbelieve fight in the cause of ṭāghūt.1 So fight against the allies of Satan. Indeed, the plot of Satan has ever been weak.
This verse draws a sharp line between two camps. The believers fight for Allah's cause — for truth, justice, and the wellbeing of humanity — while the disbelievers fight for false ideologies and the agenda of tyrants, which are all described here as 'taghut,' false deities. Then comes a powerful reassurance: so fight the allies of Shaytan, because Shaytan's strategy is ultimately weak. Think about that — all the scheming, the propaganda, the intimidation that oppressive forces use — Allah is calling it flimsy. It might look imposing on the surface, but it has no real foundation. The believer who stands with Allah is backed by the strongest power in existence, while those who follow Shaytan are following a strategist whose plans always collapse in the end.
Ayah 77
أَلَمْ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمْ كُفُّوٓا۟ أَيْدِيَكُمْ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ ٱلنَّاسَ كَخَشْيَةِ ٱللَّهِ أَوْ أَشَدَّ خَشْيَةً ۚ وَقَالُوا۟ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا ٱلْقِتَالَ لَوْلَآ أَخَّرْتَنَآ إِلَىٰٓ أَجَلٍ قَرِيبٍ ۗ قُلْ مَتَـٰعُ ٱلدُّنْيَا قَلِيلٌ وَٱلْـَٔاخِرَةُ خَيْرٌ لِّمَنِ ٱتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا
Have you not seen those who were told, "Restrain your hands [from fighting]1 and establish prayer and give zakāh"? But then when battle was ordained for them, at once a party of them feared men as they fear Allāh or with [even] greater fear. They said, "Our Lord, why have You decreed upon us fighting? If only You had postponed [it for] us for a short time." Say, "The enjoyment of this world is little, and the Hereafter is better for he who fears Allāh. And injustice will not be done to you, [even] as much as a thread [inside a date seed]."
This verse paints a vivid picture of a group of early Muslims who, during the Meccan period when fighting was not yet permitted, kept asking for permission to fight back against persecution. They would say things like 'just let us fight them!' But when fighting was actually ordained in Medina, some of those same people suddenly became terrified — fearing the enemy as much as they feared Allah, or even more. They started saying 'Our Lord, why have You ordained fighting upon us? If only You would delay it a little longer.' Allah's response is direct: the enjoyment of this world is tiny and fleeting, while the Hereafter is far better for anyone who is mindful of Allah. And you will not be wronged even by the tiniest amount — not even the thread on a date seed. It is a lesson about being careful what you ask for and then standing firm when the test actually arrives.
Ayah 78
أَيْنَمَا تَكُونُوا۟ يُدْرِككُّمُ ٱلْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ ۗ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُوا۟ هَـٰذِهِۦ مِنْ عِندِ ٱللَّهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا۟ هَـٰذِهِۦ مِنْ عِندِكَ ۚ قُلْ كُلٌّ مِّنْ عِندِ ٱللَّهِ ۖ فَمَالِ هَـٰٓؤُلَآءِ ٱلْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا
Wherever you may be, death will overtake you, even if you should be within towers of lofty construction. But if good comes to them, they say, "This is from Allāh"; and if evil befalls them, they say,1 "This is from you." Say, "All [things] are from Allāh." So what is [the matter] with those people that they can hardly understand any statement?
Death will find you no matter where you are — even if you lock yourself away in fortified towers. There is no hiding from it, no bunker deep enough, no security system sophisticated enough. Then Allah describes another tendency of the hypocrites: when something good happens, they say 'this is from Allah,' but when something bad happens, they point the finger at the Prophet and say 'this is because of you.' Allah tells the Prophet to respond clearly — everything, both good and bad, is from Allah in the sense that He is the ultimate controller of all events. What is wrong with these people that they cannot seem to understand even a basic statement? The verse exposes a toxic mindset where people only credit Allah when things go well and blame others when things go wrong, refusing to see the bigger picture of divine decree.
Ayah 79
مَّآ أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ ٱللَّهِ ۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ ۚ وَأَرْسَلْنَـٰكَ لِلنَّاسِ رَسُولًا ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًا
What comes to you of good is from Allāh, but what comes to you of evil, [O man], is from yourself.1 And We have sent you, [O Muḥammad], to the people as a messenger, and sufficient is Allāh as Witness.2
This verse clarifies an important nuance. Whatever good reaches you is from Allah — it is His favor and mercy upon you. But whatever evil befalls you is from yourself — meaning it is a consequence of your own choices, sins, or shortcomings. This is not a contradiction with the previous verse; rather, it gives you the full picture. Allah is the source of all good, and He allows hardship to reach you often because of what your own hands have earned. The Prophet is then reminded that he has been sent as a messenger to all of humanity, and Allah is sufficient as a witness to that mission. It is a verse that balances gratitude with accountability — thank Allah for every blessing, and look inward when things go wrong.
Ayah 80
مَّن يُطِعِ ٱلرَّسُولَ فَقَدْ أَطَاعَ ٱللَّهَ ۖ وَمَن تَوَلَّىٰ فَمَآ أَرْسَلْنَـٰكَ عَلَيْهِمْ حَفِيظًا
He who obeys the Messenger has obeyed Allāh; but those who turn away - We have not sent you over them as a guardian.
Here Allah establishes one of the most foundational principles in Islam: obeying the Messenger is obeying Allah. This is not just a nice sentiment — it is a direct divine equation. If you follow the Prophet's teachings, his Sunnah, his commands, you are in reality following Allah Himself. And whoever turns away — well, the Prophet is not their babysitter or guardian. He was sent to deliver the message, not to force anyone's hand. This verse is incredibly relevant today when people try to separate the Quran from the Sunnah, claiming they only need to follow the Quran. Allah Himself is telling you that the Prophet's authority is His authority.
Ayah 81
وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا۟ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ ٱلَّذِى تَقُولُ ۖ وَٱللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ ۖ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
And they say, "[We pledge] obedience." But when they leave you, a group of them spend the night determining to do other than what you say. But Allāh records what they plan by night. So leave them alone and rely upon Allāh. And sufficient is Allāh as Disposer of affairs.
The hypocrites would sit in front of the Prophet and say 'we hear and we obey,' looking like the most compliant Muslims you have ever seen. But the moment they left his presence, a group of them would spend their nights scheming and planning things completely different from what they had agreed to. Allah exposes this two-faced behavior and reassures the Prophet — He is recording everything they plot in the dark. Then comes beautiful advice: turn away from them and put your trust in Allah, for Allah is sufficient as a Trustee of your affairs. You do not need to lose sleep over hypocrites when the One who knows all secrets is on your side.
Ayah 82
أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَـٰفًا كَثِيرًا
Then do they not reflect upon the Qur’ān?1 If it had been from [any] other than Allāh, they would have found within it much contradiction.
This is a hugely important verse about how to approach the Quran. Allah challenges people — why do they not deeply ponder the Quran? If it had been from anyone other than Allah, they would have found plenty of contradictions in it. Think about that — a book revealed over 23 years, in different cities, during war and peace, addressing countless topics from law to spirituality to science to history — and there is not a single genuine contradiction in it. Any human author writing over that span of time, under those varying circumstances, would inevitably contradict themselves. This internal consistency is presented as proof of its divine origin, and it is an invitation to every reader to engage with the Quran critically and thoughtfully.
Ayah 83
وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ ٱلْأَمْنِ أَوِ ٱلْخَوْفِ أَذَاعُوا۟ بِهِۦ ۖ وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُو۟لِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنۢبِطُونَهُۥ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَٱتَّبَعْتُمُ ٱلشَّيْطَـٰنَ إِلَّا قَلِيلًا
And when there comes to them something [i.e., information] about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allāh upon you and His mercy, you would have followed Satan, except for a few.
This verse addresses a real problem in any community — the spread of unverified news. When rumors about security or danger would reach some people, they would immediately broadcast it to everyone, spreading panic or false hope. Allah says they should have referred such matters to the Messenger and to those in authority among them — people with knowledge and wisdom who could properly analyze the situation and draw correct conclusions. Without Allah's grace and mercy, most people would have followed Shaytan's lead and been swept up in chaos. This is incredibly relevant in our age of social media, where unverified news travels at lightning speed. The Quran is teaching you to verify information and defer to qualified people before spreading anything.
Ayah 84
فَقَـٰتِلْ فِى سَبِيلِ ٱللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ ۚ وَحَرِّضِ ٱلْمُؤْمِنِينَ ۖ عَسَى ٱللَّهُ أَن يَكُفَّ بَأْسَ ٱلَّذِينَ كَفَرُوا۟ ۚ وَٱللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلًا
So fight, [O Muḥammad], in the cause of Allāh; you are not held responsible except for yourself. And encourage the believers [to join you] that perhaps Allāh will restrain the [military] might of those who disbelieve. And Allāh is greater in might and stronger in [exemplary] punishment.1
Allah tells the Prophet to fight in His cause and that he is only responsible for himself — he cannot be held accountable if others refuse to join. But he should still encourage the believers to step up, because Allah may use their effort to restrain the power of the disbelievers. And Allah is the strongest in might and the most severe in punishment. This verse came at a time when the Prophet was struggling to mobilize people for battle, and some were dragging their feet. The message is clear — do your part regardless of what others do. Your responsibility before Allah is your own action, not their response. Lead by example, keep encouraging, and trust that Allah's power dwarfs anything the enemy can muster.
Ayah 85
مَّن يَشْفَعْ شَفَـٰعَةً حَسَنَةً يَكُن لَّهُۥ نَصِيبٌ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَـٰعَةً سَيِّئَةً يَكُن لَّهُۥ كِفْلٌ مِّنْهَا ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقِيتًا
Whoever intercedes for a good cause will have a share [i.e., reward] therefrom; and whoever intercedes for an evil cause will have a portion [i.e., burden] therefrom. And ever is Allāh, over all things, a Keeper.1
Whoever advocates for a good cause — intercedes for something beneficial, helps bring people together for good, supports a just effort — will have a share of the reward that comes from it. And whoever advocates for an evil cause — pushes a harmful agenda, encourages wrongdoing, helps facilitate injustice — will carry a portion of its burden. Allah is a keeper over all things, meaning nothing escapes His accounting. This verse should make you think carefully about what causes you lend your voice and influence to. Every petition you sign, every campaign you support, every person you vouch for — you are taking on a share of whatever results from it, good or bad.
Ayah 86
وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا۟ بِأَحْسَنَ مِنْهَآ أَوْ رُدُّوهَآ ۗ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ حَسِيبًا
And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed Allāh is ever, over all things, an Accountant.
When someone greets you, respond with something better or at least return the same greeting. So if someone says 'Assalamu Alaikum' — peace be upon you — you should respond with 'Wa Alaikum Assalam wa Rahmatullahi wa Barakatuh,' adding mercy and blessings on top. At minimum, return the exact same greeting. Allah is keeping account of everything, even something as seemingly small as how you respond to a hello. It is a beautiful teaching about social etiquette — Islam does not just regulate big matters like theology and law, it cares about the small daily interactions that build a compassionate society. Generosity in greeting is one of the simplest ways to spread warmth and goodwill.
Ayah 87
ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ لَا رَيْبَ فِيهِ ۗ وَمَنْ أَصْدَقُ مِنَ ٱللَّهِ حَدِيثًا
Allāh - there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allāh in statement.
Allah — there is no god but Him. He will absolutely gather all of you together on the Day of Resurrection, and there is no doubt about it. And who is more truthful in speech than Allah? This verse serves as a powerful anchor in the middle of discussions about hypocrites, warfare, and social tensions. It pulls you back to the most fundamental reality: there is only one God, there is a Day of Judgment coming, and Allah's word is the most truthful thing in existence. When everything around you feels uncertain and chaotic, these are the constants you hold onto.
Ayah 88
۞ فَمَا لَكُمْ فِى ٱلْمُنَـٰفِقِينَ فِئَتَيْنِ وَٱللَّهُ أَرْكَسَهُم بِمَا كَسَبُوٓا۟ ۚ أَتُرِيدُونَ أَن تَهْدُوا۟ مَنْ أَضَلَّ ٱللَّهُ ۖ وَمَن يُضْلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِيلًا
What is [the matter] with you [that you are] two groups concerning the hypocrites,1 while Allāh has made them fall back [into error and disbelief] for what they earned.2 Do you wish to guide those whom Allāh has sent astray? And he whom Allāh sends astray - never will you find for him a way [of guidance].3
Allah is confronting the Muslim community about their disagreement over the hypocrites. The believers had split into two camps — some wanted to give the hypocrites the benefit of the doubt, while others saw them for what they were. Allah asks pointedly: why are you divided over people whom Allah Himself has cast back into error because of what they earned? Do you really think you can guide someone whom Allah has allowed to go astray? This was likely revealed about a specific group — possibly those who fled back from the Battle of Uhud or people who outwardly professed Islam but secretly worked against it. The lesson is that you cannot save everyone, and being naive about people who have shown their true colors repeatedly is not kindness — it is foolishness.
Ayah 89
وَدُّوا۟ لَوْ تَكْفُرُونَ كَمَا كَفَرُوا۟ فَتَكُونُونَ سَوَآءً ۖ فَلَا تَتَّخِذُوا۟ مِنْهُمْ أَوْلِيَآءَ حَتَّىٰ يُهَاجِرُوا۟ فِى سَبِيلِ ٱللَّهِ ۚ فَإِن تَوَلَّوْا۟ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ وَجَدتُّمُوهُمْ ۖ وَلَا تَتَّخِذُوا۟ مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا
They wish you would disbelieve as they disbelieved so you would be alike. So do not take from among them allies until they emigrate for the cause of Allāh. But if they turn away [i.e., refuse], then seize them and kill them [for their betrayal] wherever you find them and take not from among them any ally or helper,
The hypocrites wish you would disbelieve just as they have disbelieved so that you would all be the same — misery loves company, as they say. Allah commands the believers not to take them as allies until they sincerely emigrate and commit to the cause of Allah. But if they turn hostile and actively betray the Muslim community, then they are to be treated as open enemies. This verse is specifically about a wartime context where hypocrites were acting as a fifth column — pretending to be Muslim while sabotaging the community from within. It is not a blanket instruction about all non-Muslims. The key phrase is 'until they emigrate in the way of Allah,' meaning until they demonstrate genuine commitment through action, not just words.
Ayah 90
إِلَّا ٱلَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَـٰقٌ أَوْ جَآءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَـٰتِلُوكُمْ أَوْ يُقَـٰتِلُوا۟ قَوْمَهُمْ ۚ وَلَوْ شَآءَ ٱللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَـٰتَلُوكُمْ ۚ فَإِنِ ٱعْتَزَلُوكُمْ فَلَمْ يُقَـٰتِلُوكُمْ وَأَلْقَوْا۟ إِلَيْكُمُ ٱلسَّلَمَ فَمَا جَعَلَ ٱللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا
Except for those who take refuge with a people between yourselves and whom is a treaty or those who come to you, their hearts strained at [the prospect of] fighting you or fighting their own people. And if Allāh had willed, He could have given them power over you, and they would have fought you. So if they remove themselves from you and do not fight you and offer you peace, then Allāh has not made for you a cause [for fighting] against them.
This verse immediately provides crucial exceptions to the previous instruction. You are not to fight those who join a people with whom you have a peace treaty, nor those who come to you with hearts restraining them from fighting either you or their own people. If Allah had willed, He could have empowered them against you — but He did not. So if they withdraw, do not fight you, and offer peace, then Allah has given you no grounds to act against them. This is an incredibly important verse in Islamic law of warfare because it establishes that peace is always the preferred outcome. If people step back from hostility and seek peaceful coexistence, you must accept that. The door to peace is never closed in Islam.
Ayah 91
سَتَجِدُونَ ءَاخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُوا۟ قَوْمَهُمْ كُلَّ مَا رُدُّوٓا۟ إِلَى ٱلْفِتْنَةِ أُرْكِسُوا۟ فِيهَا ۚ فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُوٓا۟ إِلَيْكُمُ ٱلسَّلَمَ وَيَكُفُّوٓا۟ أَيْدِيَهُمْ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ ۚ وَأُو۟لَـٰٓئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَـٰنًا مُّبِينًا
You will find others who wish to obtain security from you and [to] obtain security from their people. Every time they are returned to [the influence of] disbelief, they fall back into it. So if they do not withdraw from you or offer you peace or restrain their hands, then seize them and kill them wherever you overtake them. And those - We have made for you against them a clear authorization.
Then there is another category of people — the double agents who want to be safe with the Muslims and safe with their own hostile people at the same time. Every time they are pulled back toward their people's hostility, they dive right back into it. For these opportunists, if they do not withdraw from you, offer peace, and restrain themselves from fighting, then you may seize them and fight them wherever you encounter them. Allah has given the believers clear authority over such people. The distinction here is critical — these are not neutral parties. These are people who keep switching sides based on convenience, and every time they go back to their people, they pick up weapons against you again. The verse is addressing a very specific wartime reality of unreliable actors who exploit trust.
Ayah 92
وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلَّا خَطَـًٔا ۚ وَمَن قَتَلَ مُؤْمِنًا خَطَـًٔا فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦٓ إِلَّآ أَن يَصَّدَّقُوا۟ ۚ فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ۖ وَإِن كَانَ مِن قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَـٰقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ ٱللَّهِ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
And never is it for a believer to kill a believer except by mistake. And whoever kills a believer by mistake - then the freeing of a believing slave and a compensation payment [diyah] presented to his [i.e., the deceased's] family [is required], unless they give [up their right as] charity. But if he [i.e., the deceased] was from a people at war with you and he was a believer - then [only] the freeing of a believing slave; and if he was from a people with whom you have a treaty - then a compensation payment presented to his family and the freeing of a believing slave. And whoever does not find [one or cannot afford to buy one] - then [instead], a fast for two months consecutively,1 [seeking] acceptance of repentance from Allāh.2 And Allāh is ever Knowing and Wise.
It is never permissible for a believer to kill another believer — except by genuine accident, and even then there are serious consequences. If a believer accidentally kills another believer, the penalty is freeing a believing slave and paying blood money to the victim's family, unless the family chooses to forgive it as charity. If the victim was a believer from a hostile people, then freeing a slave is still required. If the victim was from a people you have a treaty with, then both blood money and freeing a slave apply. And if someone cannot afford to free a slave, they must fast for two consecutive months as repentance before Allah. This detailed ruling shows how seriously Islam takes human life — even an accidental killing demands significant atonement. Allah is All-Knowing and All-Wise in setting these precise standards.
Ayah 93
وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُۥ جَهَنَّمُ خَـٰلِدًا فِيهَا وَغَضِبَ ٱللَّهُ عَلَيْهِ وَلَعَنَهُۥ وَأَعَدَّ لَهُۥ عَذَابًا عَظِيمًا
But whoever kills a believer intentionally - his recompense is Hell, wherein he will abide eternally, and Allāh has become angry with him and has cursed him and has prepared for him a great punishment.
And whoever kills a believer intentionally — the punishment is Hell, to abide in it forever, with Allah's wrath and curse upon them, and a tremendous punishment prepared for them. This is one of the most severe warnings in the entire Quran. Deliberately taking the life of a fellow believer is treated as one of the gravest sins imaginable. The language is devastating — eternal hellfire, divine anger, being cursed by Allah, and a great punishment on top of all that. Scholars have discussed whether 'forever' here means an extremely long time or literal eternity, but regardless, the point is unmistakable: murder is absolutely catastrophic for your soul. This verse should make anyone think a thousand times before even raising a hand against another person.
Ayah 94
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا ضَرَبْتُمْ فِى سَبِيلِ ٱللَّهِ فَتَبَيَّنُوا۟ وَلَا تَقُولُوا۟ لِمَنْ أَلْقَىٰٓ إِلَيْكُمُ ٱلسَّلَـٰمَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ ٱلْحَيَوٰةِ ٱلدُّنْيَا فَعِندَ ٱللَّهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ ٱللَّهُ عَلَيْكُمْ فَتَبَيَّنُوٓا۟ ۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
O you who have believed, when you go forth [to fight] in the cause of Allāh, investigate; and do not say to one who gives you [a greeting of] peace, "You are not a believer,"1 aspiring for the goods of worldly life; for with Allāh are many acquisitions. You [yourselves] were like that before; then Allāh conferred His favor [i.e., guidance] upon you, so investigate. Indeed Allāh is ever, of what you do, Aware.
O you who believe — when you go out to fight in the cause of Allah, investigate and verify. Do not say to someone who offers you a greeting of peace 'you are not really a believer' just to seize their worldly possessions. This was revealed after an incident where a Muslim fighter killed a man who had greeted them with the Islamic greeting, assuming he was just faking it to save his life, and then took his belongings. Allah rebukes this sharply — with Allah are abundant rewards far greater than any war spoils. Remember, you yourselves were once in a similar position, and Allah showed you favor. So investigate thoroughly before acting. Allah is fully aware of everything you do. It is a powerful lesson about giving people the benefit of the doubt, especially when life and death are on the line.
Ayah 95
لَّا يَسْتَوِى ٱلْقَـٰعِدُونَ مِنَ ٱلْمُؤْمِنِينَ غَيْرُ أُو۟لِى ٱلضَّرَرِ وَٱلْمُجَـٰهِدُونَ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۚ فَضَّلَ ٱللَّهُ ٱلْمُجَـٰهِدِينَ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ عَلَى ٱلْقَـٰعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ ۚ وَفَضَّلَ ٱللَّهُ ٱلْمُجَـٰهِدِينَ عَلَى ٱلْقَـٰعِدِينَ أَجْرًا عَظِيمًا
Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allāh with their wealth and their lives. Allāh has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allāh has promised the best [reward]. But Allāh has preferred the mujāhideen over those who remain [behind] with a great reward -
Not equal are those believers who sit at home — other than those with genuine disabilities — and those who strive in the way of Allah with their wealth and their lives. Allah has preferred those who strive with their wealth and lives over those who sit back, by an entire degree in rank. And while Allah has promised good to all believers, He has specifically distinguished those who strive with a great reward above those who remain behind. This verse was revealed when some companions felt that staying home and those who went out to struggle were the same. Allah clarifies that they are not — while both may be believers, active sacrifice elevates a person. The exemption for people with disabilities is beautiful and shows that Allah judges based on capacity, not just outcome.
Ayah 96
دَرَجَـٰتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً ۚ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
Degrees [of high position] from Him and forgiveness and mercy. And Allāh is ever Forgiving and Merciful.
Those who strive will receive ranks from Allah Himself, along with forgiveness and mercy. And Allah is Oft-Forgiving and Most Merciful. This short verse packs a tremendous promise — not just one reward, but multiple layers of divine favor. Elevated ranks in Paradise, forgiveness for sins, and the encompassing mercy of Allah. It is the ultimate incentive for anyone who steps out of their comfort zone for the sake of Allah. And the closing names of Allah — Oft-Forgiving, Most Merciful — remind you that even if you stumble along the way, the door of forgiveness is wide open for those who sincerely try.
Ayah 97
إِنَّ ٱلَّذِينَ تَوَفَّىٰهُمُ ٱلْمَلَـٰٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ قَالُوا۟ فِيمَ كُنتُمْ ۖ قَالُوا۟ كُنَّا مُسْتَضْعَفِينَ فِى ٱلْأَرْضِ ۚ قَالُوٓا۟ أَلَمْ تَكُنْ أَرْضُ ٱللَّهِ وَٰسِعَةً فَتُهَاجِرُوا۟ فِيهَا ۚ فَأُو۟لَـٰٓئِكَ مَأْوَىٰهُمْ جَهَنَّمُ ۖ وَسَآءَتْ مَصِيرًا
Indeed, those whom the angels take [in death] while wronging themselves1 - [the angels] will say, "In what [condition] were you?" They will say, "We were oppressed in the land." They [the angels] will say, "Was not the earth of Allāh spacious [enough] for you to emigrate therein?" For those, their refuge is Hell - and evil it is as a destination.
When the angels take the souls of those who were wronging themselves — living under oppression but making no effort to change their situation — they will ask 'what condition were you in?' These people will say 'we were oppressed and weak in the land.' The angels will respond with a piercing question: 'Was not Allah's earth spacious enough for you to emigrate?' For those people, their destination is Hell, and what a terrible destination it is. This verse was revealed about Muslims who stayed in Mecca after the emigration to Medina, choosing comfort or familiarity over their faith, even though they had the ability to leave. The principle extends broadly — if you are in a situation where your faith and values are being crushed and you have the means to change your circumstances, you are accountable for staying put.
Ayah 98
إِلَّا ٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا
Except for the oppressed among men, women, and children who cannot devise a plan nor are they directed to a way1 -
But there is an exception — and what a merciful exception it is. The truly oppressed among men, women, and children who genuinely have no means to escape and no way to find a path out are not held to the same standard. These are people who are stuck — not by choice but by genuine inability. They do not have the resources, the physical ability, or the knowledge to emigrate. Allah in His infinite justice does not burden a soul beyond what it can bear, and this verse makes that crystal clear. The contrast with the previous verse is important — accountability is tied to ability.
Ayah 99
فَأُو۟لَـٰٓئِكَ عَسَى ٱللَّهُ أَن يَعْفُوَ عَنْهُمْ ۚ وَكَانَ ٱللَّهُ عَفُوًّا غَفُورًا
For those it is expected that Allāh will pardon them, and Allāh is ever Pardoning1 and Forgiving.
For those truly helpless people, Allah may well pardon them. And Allah is Ever-Pardoning, Ever-Forgiving. Notice the gentleness here — after the stern warning of the previous verses, Allah opens the door of hope wide for those who genuinely could not do anything about their situation. He does not just say He might forgive them; He describes Himself with two of His most comforting names, emphasizing that pardoning and forgiving are part of His very nature. If you are doing your absolute best within your limitations, Allah sees that and He is not going to hold against you what was never in your power.
Ayah 100
۞ وَمَن يُهَاجِرْ فِى سَبِيلِ ٱللَّهِ يَجِدْ فِى ٱلْأَرْضِ مُرَٰغَمًا كَثِيرًا وَسَعَةً ۚ وَمَن يَخْرُجْ مِنۢ بَيْتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدْرِكْهُ ٱلْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُۥ عَلَى ٱللَّهِ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
And whoever emigrates for the cause of Allāh will find on the earth many [alternative] locations and abundance. And whoever leaves his home as an emigrant to Allāh and His Messenger and then death overtakes him - his reward has already become incumbent upon Allāh. And Allāh is ever Forgiving and Merciful.
Whoever emigrates in the cause of Allah will find many places of refuge and abundance throughout the earth. And whoever leaves their home as an emigrant toward Allah and His Messenger and is then overtaken by death — their reward is guaranteed by Allah. And Allah is Oft-Forgiving, Most Merciful. This verse is a profound promise that when you take a leap of faith and leave behind what is comfortable for the sake of Allah, He will open doors you never imagined. The earth is vast and full of opportunity for those willing to move. And even if you die on the journey before reaching your destination, your intention is what counts — Allah has already secured your reward. It was a tremendous comfort to the early Muslims who left everything behind in Mecca, and it remains a source of courage for anyone today who has to make difficult sacrifices for their principles.
Ayah 101
وَإِذَا ضَرَبْتُمْ فِى ٱلْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا۟ مِنَ ٱلصَّلَوٰةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ ٱلَّذِينَ كَفَرُوٓا۟ ۚ إِنَّ ٱلْكَـٰفِرِينَ كَانُوا۟ لَكُمْ عَدُوًّا مُّبِينًا
And when you travel throughout the land, there is no blame upon you for shortening the prayer,1 [especially] if you fear that those who disbelieve may disrupt [or attack] you.2 Indeed, the disbelievers are ever to you a clear enemy.
Here Allah gives a practical concession for travelers — when you're on a journey, you're allowed to shorten your prayers. This is one of those beautiful moments where Islamic law shows its flexibility and mercy. The verse specifically mentions the context of fear from disbelievers, because this was revealed during a time when Muslims were literally traveling through hostile territory. But scholars have unanimously agreed that the concession applies to all travel, not just dangerous ones. It's a reminder that Allah doesn't want to burden you — He knows the fatigue, the disruption, the difficulty of being on the road. The closing note is sobering though, reminding the believers to stay alert because the disbelievers are an open enemy.
Ayah 102
وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ ٱلصَّلَوٰةَ فَلْتَقُمْ طَآئِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوٓا۟ أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا۟ فَلْيَكُونُوا۟ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا۟ فَلْيُصَلُّوا۟ مَعَكَ وَلْيَأْخُذُوا۟ حِذْرَهُمْ وَأَسْلِحَتَهُمْ ۗ وَدَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَٰحِدَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَىٰٓ أَن تَضَعُوٓا۟ أَسْلِحَتَكُمْ ۖ وَخُذُوا۟ حِذْرَكُمْ ۗ إِنَّ ٱللَّهَ أَعَدَّ لِلْكَـٰفِرِينَ عَذَابًا مُّهِينًا
And when you [i.e., the commander of an army] are among them and lead them in prayer,1 let a group of them stand [in prayer] with you and let them carry their arms. And when they have prostrated, let them be [in position] behind you and have the other group come forward which has not [yet] prayed and let them pray with you, taking precaution and carrying their arms. Those who disbelieve wish that you would neglect your weapons and your baggage so they could come down upon you in one [single] attack. But there is no blame upon you, if you are troubled by rain or are ill, for putting down your arms, but take precaution. Indeed, Allāh has prepared for the disbelievers a humiliating punishment.
This is one of the most detailed verses in the Quran, laying out exactly how to pray in the middle of a battlefield — what's known as Salat al-Khawf, the prayer of fear. Think about what this says about the importance of prayer in Islam: even when swords are drawn and arrows are flying, you still don't skip it. The method is remarkable — one group prays while the other stands guard with their weapons, then they switch. Allah even accounts for practical exceptions, saying if it's raining or you're sick, you can set your weapons down. The verse ends with a warning that the disbelievers would love for you to let your guard down so they can strike in one decisive blow. It's spirituality and strategy woven together — pray, but don't be naive.
Ayah 103
فَإِذَا قَضَيْتُمُ ٱلصَّلَوٰةَ فَٱذْكُرُوا۟ ٱللَّهَ قِيَـٰمًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ ۚ فَإِذَا ٱطْمَأْنَنتُمْ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ ۚ إِنَّ ٱلصَّلَوٰةَ كَانَتْ عَلَى ٱلْمُؤْمِنِينَ كِتَـٰبًا مَّوْقُوتًا
And when you have completed the prayer, remember Allāh standing, sitting, or [lying] on your sides. But when you become secure, re-establish [regular] prayer. Indeed, prayer has been decreed upon the believers a decree of specified times.
This verse reveals something profound about the nature of remembering Allah — it's not just confined to the prayer mat. Once you finish your formal prayer, keep remembering Allah whether you're standing, sitting, or lying on your side. In the heat of battle, dhikr fills the gaps that formal prayer can't. But then comes the key instruction — when safety returns, go back to establishing prayer in its full, proper form at its fixed times. The phrase 'prescribed at fixed times' is one of the primary evidences that the five daily prayers have specific windows. Prayer isn't something you do whenever you feel like it — it has a divinely appointed schedule, and that structure is part of its beauty.
Ayah 104
وَلَا تَهِنُوا۟ فِى ٱبْتِغَآءِ ٱلْقَوْمِ ۖ إِن تَكُونُوا۟ تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ ۖ وَتَرْجُونَ مِنَ ٱللَّهِ مَا لَا يَرْجُونَ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
And do not weaken in pursuit of the enemy. If you should be suffering - so are they suffering as you are suffering, but you expect from Allāh that which they expect not. And Allāh is ever Knowing and Wise.
This is Allah giving the believers a motivational push when the going gets tough — don't go soft in pursuing the enemy. The logic is straightforward and almost blunt: yes, you're in pain, but guess what, they're in pain too. The difference? You have something they don't — hope in Allah. You're fighting for a cause that extends beyond this world, for rewards that are eternal, while they're fighting for worldly gains that will eventually turn to dust. This verse was a shot of courage for the early Muslims who were exhausted and wounded, reminding them that their suffering wasn't unique but their motivation was incomparable.
Ayah 105
إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًا
Indeed, We have revealed to you, [O Muḥammad], the Book in truth so you may judge between the people by that which Allāh has shown you. And do not be for the deceitful an advocate.
This verse was revealed in connection with a specific incident — a man from the Ansar named Tu'mah ibn Ubayriq stole a suit of armor and hid it with a Jewish neighbor, then tried to frame the Jewish man for the theft. Some Muslims actually argued on Tu'mah's behalf, pressuring the Prophet to side with him simply because he was Muslim. Allah steps in here and corrects the course — the Book was sent down with truth so that you judge with justice, not tribal loyalty. The command is crystal clear: do not be an advocate for those who betray trust, even if they share your faith. Justice in Islam doesn't have a religious bias.
Ayah 106
وَٱسْتَغْفِرِ ٱللَّهَ ۖ إِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا
And seek forgiveness of Allāh. Indeed, Allāh is ever Forgiving and Merciful.
Right after the stern warning against advocating for deceitful people, Allah opens the door of mercy — seek His forgiveness. This is the Quran's way of balancing accountability with hope. If you made a mistake, if you unknowingly supported the wrong side, if you let loyalty cloud your judgment — turn back to Allah. He is Oft-Forgiving, Most Merciful. It's a gentle reminder that even the Prophet's companions weren't perfect, and the path forward after any error is always through sincere repentance.
Ayah 107
وَلَا تُجَـٰدِلْ عَنِ ٱلَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا
And do not argue on behalf of those who deceive themselves. Indeed, Allāh loves not one who is a habitually sinful deceiver.
Allah draws a hard line here — do not argue on behalf of people who deceive themselves through their own treachery. When someone commits a wrong and then tries to cover it up or shift blame, defending them isn't loyalty, it's complicity. The verse closes with a powerful character description: Allah does not love those who are habitually treacherous and sinful. This isn't about a single slip-up — it's about a pattern of deception that someone has made part of their identity. In modern terms, this is a warning against enabling toxic behavior in the name of friendship or community solidarity.
Ayah 108
يَسْتَخْفُونَ مِنَ ٱلنَّاسِ وَلَا يَسْتَخْفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ ٱلْقَوْلِ ۚ وَكَانَ ٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا
They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from Allāh, and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech. And ever is Allāh, of what they do, encompassing.
This verse exposes a deeply human contradiction — people go to great lengths to hide their sins from other people, but seem unbothered by the fact that Allah sees everything. They plot in the darkness of night, whispering schemes that Allah would never approve of, thinking secrecy is enough. But Allah is right there with them, fully encompassing everything they do. It's a chilling reminder that your private conversations, your late-night plans, your hidden intentions — none of it escapes His knowledge. The real question this verse poses is: who are you more concerned about — the people around you or the One who created you?
Ayah 109
هَـٰٓأَنتُمْ هَـٰٓؤُلَآءِ جَـٰدَلْتُمْ عَنْهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا فَمَن يُجَـٰدِلُ ٱللَّهَ عَنْهُمْ يَوْمَ ٱلْقِيَـٰمَةِ أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلًا
Here you are - those who argue on their behalf in [this] worldly life - but who will argue with Allāh for them on the Day of Resurrection, or who will [then] be their representative?
Allah turns the tables on those who defend wrongdoers — okay, so you argued for them in this life, but who's going to argue for them on the Day of Judgment? Who's going to stand before Allah and make their case then? The rhetorical question is devastating because the answer is obvious: no one. Every advocate, every defense attorney, every tribal ally will abandon them on that Day. This verse forces you to think long-term about the consequences of misplaced loyalty. Defending someone's injustice might win you social points today, but it's a liability you can't afford in the next life.
Ayah 110
وَمَن يَعْمَلْ سُوٓءًا أَوْ يَظْلِمْ نَفْسَهُۥ ثُمَّ يَسْتَغْفِرِ ٱللَّهَ يَجِدِ ٱللَّهَ غَفُورًا رَّحِيمًا
And whoever does a wrong or wrongs himself but then seeks forgiveness of Allāh will find Allāh Forgiving and Merciful.
After several verses of stern warnings, this ayah swings the door of hope wide open. Whoever does evil or wrongs their own soul — and let's be honest, that includes all of us at some point — and then sincerely seeks Allah's forgiveness, they will find Him Oft-Forgiving, Most Merciful. Notice the language: 'he will find Allah' ready to forgive, as if Allah is already there waiting for you to turn back. There's no sin too large, no mistake too embarrassing, no fall too deep — as long as you genuinely seek His pardon. This is one of those verses you hold onto during your lowest moments.
Ayah 111
وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُۥ عَلَىٰ نَفْسِهِۦ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
And whoever earns [i.e., commits] a sin only earns it against himself. And Allāh is ever Knowing and Wise.
This is a principle of personal accountability at its purest — whoever earns sin, earns it against their own soul. You can't export the consequences of your choices onto someone else. In a world where people love to blame their environment, their upbringing, their circumstances, or other people for their moral failures, this verse cuts through all of it. Your sin is yours. And Allah, being All-Knowing and All-Wise, sees exactly who did what and why. There are no loopholes in divine accounting.
Ayah 112
وَمَن يَكْسِبْ خَطِيٓـَٔةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِۦ بَرِيٓـًٔا فَقَدِ ٱحْتَمَلَ بُهْتَـٰنًا وَإِثْمًا مُّبِينًا
But whoever earns an offense or a sin and then blames it on an innocent [person] has taken upon himself a slander and manifest sin.
This verse addresses one of the ugliest human behaviors — committing a sin and then pinning it on an innocent person. This is exactly what happened in the story of Tu'mah, who stole the armor and framed his Jewish neighbor. Allah declares that doing this doesn't just make you guilty of the original sin — it adds the weight of slander on top of it. You've now burdened yourself with a 'manifest sin,' something open and clear in its wickedness. Framing the innocent is a double crime, and in the sight of Allah, it's one of the heaviest things a person can carry.
Ayah 113
وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكَ وَرَحْمَتُهُۥ لَهَمَّت طَّآئِفَةٌ مِّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمْ ۖ وَمَا يَضُرُّونَكَ مِن شَىْءٍ ۚ وَأَنزَلَ ٱللَّهُ عَلَيْكَ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ ۚ وَكَانَ فَضْلُ ٱللَّهِ عَلَيْكَ عَظِيمًا
And if it was not for the favor of Allāh upon you, [O Muḥammad], and His mercy, a group of them would have determined to mislead you. But they do not mislead except themselves, and they will not harm you at all. And Allāh has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favor of Allāh upon you been great.
Allah reassures the Prophet Muhammad directly — there were people who tried to manipulate you, to mislead you into ruling unjustly, but Allah's grace protected you. Had it not been for that divine protection, a group of them would have succeeded in leading you astray. But here's the beautiful part: their scheming only harms themselves. They can't touch you, because Allah has given you the Book, the Wisdom, and knowledge you didn't have before. This verse is a powerful testimony to the divine protection surrounding the Prophet's mission — and a reminder that those who plot against truth ultimately only dig their own graves.
Ayah 114
۞ لَّا خَيْرَ فِى كَثِيرٍ مِّن نَّجْوَىٰهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَـٰحٍۭ بَيْنَ ٱلنَّاسِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا
No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people. And whoever does that seeking means to the approval of Allāh - then We are going to give him a great reward.
Most private conversations and secret meetings — Allah says frankly — have no good in them. People whisper and conspire, and most of it leads nowhere beneficial. But there are three golden exceptions: calling to charity, promoting acts of kindness, and working to reconcile people who are in conflict. If your private efforts fall into one of these categories — and you're doing it sincerely for Allah's pleasure, not for social credit — then a great reward is waiting for you. This verse essentially gives you a filter for evaluating your social interactions: is this conversation building something good, or is it just noise?
Ayah 115
وَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُ ٱلْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ ٱلْمُؤْمِنِينَ نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصْلِهِۦ جَهَنَّمَ ۖ وَسَآءَتْ مَصِيرًا
And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken1 and drive him into Hell, and evil it is as a destination.
This is one of the strongest verses about the consequences of deliberately opposing the Prophet after the truth has been made clear. It's not talking about someone who's genuinely confused or still learning — it's about someone who sees the guidance plainly, understands it, and then chooses to walk a different path from the believers. Allah's response is almost poetic in its justice: We will turn him toward the direction he chose. You wanted to walk away? Fine — you'll keep walking that way, all the way into Hell. This verse is also significant in Islamic jurisprudence because it establishes the authority of the consensus of the believers as a source of guidance.
Ayah 116
إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدْ ضَلَّ ضَلَـٰلًۢا بَعِيدًا
Indeed, Allāh does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allāh has certainly gone far astray.
Allah restates the one unforgivable sin — shirk, associating partners with Him. Everything else, every other sin you can imagine, falls under the possibility of divine forgiveness if Allah wills it. But shirk? That's the line. And the verse explains why in the most vivid terms: whoever commits shirk has 'strayed far away' — not just a little off course, but lost in a way that's almost impossible to recover from. This is because shirk corrupts the very foundation of your relationship with Allah. If you get the most fundamental question wrong — who deserves your worship — then everything built on top of that is crooked.
Ayah 117
إِن يَدْعُونَ مِن دُونِهِۦٓ إِلَّآ إِنَـٰثًا وَإِن يَدْعُونَ إِلَّا شَيْطَـٰنًا مَّرِيدًا
They call upon instead of Him none but female [deities], and they [actually] call upon none but a rebellious Satan,
Allah pulls back the curtain on what the Meccan polytheists were actually worshipping — they called upon female deities like al-Lat, al-Uzza, and Manat, which they themselves considered lesser beings, and behind all of it, they were really following the whispers of Shaytan, the rebellious one. The irony is thick — they rejected Allah, the Creator of everything, to bow before idols that they themselves carved, driven by a being who was cursed and expelled from divine mercy. This verse strips away the glamour of idol worship and shows it for what it truly is: following the agenda of the one entity most committed to your destruction.
Ayah 118
لَّعَنَهُ ٱللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا
Whom Allāh has cursed. For he had said, "I will surely take from among Your servants a specific portion.
Now we hear Shaytan's own declaration — a chilling promise he made after being cursed by Allah. He said plainly: I will take a set portion of Your servants. Not maybe, not hopefully — he stated it with absolute certainty. This tells you something critical about the spiritual battle you're in: Shaytan has a quota, a target, and a plan. He's not randomly wandering around causing mischief — he made a deliberate pledge to lead as many people astray as he possibly can. Knowing this should put you on guard, because his campaign against humanity is personal, planned, and relentless.
Ayah 119
وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَـَٔامُرَنَّهُمْ فَلَيُبَتِّكُنَّ ءَاذَانَ ٱلْأَنْعَـٰمِ وَلَـَٔامُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ ٱللَّهِ ۚ وَمَن يَتَّخِذِ ٱلشَّيْطَـٰنَ وَلِيًّا مِّن دُونِ ٱللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا
And I will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of Allāh." And whoever takes Satan as an ally instead of Allāh has certainly sustained a clear loss.
Shaytan lays out his four-part strategy in devastating detail — he will mislead people, he will fill them with false desires, he will command them to mutilate Allah's creation like cutting the ears of cattle for superstitious rituals, and he will order them to alter Allah's creation. That last point is especially relevant today — scholars have discussed everything from unnecessary cosmetic alterations to genetic manipulation in light of this verse. The bottom line is powerful: whoever takes Shaytan as an ally instead of Allah has suffered a clear, unmistakable loss. Shaytan's playbook is ancient, but his tactics adapt to every generation.
Ayah 120
يَعِدُهُمْ وَيُمَنِّيهِمْ ۖ وَمَا يَعِدُهُمُ ٱلشَّيْطَـٰنُ إِلَّا غُرُورًا
He [i.e., Satan] promises them and arouses desire in them. But Satan does not promise them except delusion.
This verse is a concise exposé of Shaytan's entire business model — he promises and he arouses desires, but everything he offers is pure deception. Think about that for a second. Every temptation that pulls you away from what's right, every whisper that says 'just this once,' every fantasy that seems so appealing — it's all smoke and mirrors. Shaytan is the ultimate con artist, selling you dreams that evaporate the moment you reach for them. He can't deliver on a single promise because he has nothing to give — he's a bankrupt entity trading in illusions.
Ayah 121
أُو۟لَـٰٓئِكَ مَأْوَىٰهُمْ جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًا
The refuge of those will be Hell, and they will not find from it an escape.
For those who bought Shaytan's empty promises and followed his path — their final destination is Hell, and there's no escape from it. The word used here implies a total absence of any way out, any workaround, any exit strategy. This is the consequence of choosing deception over truth, temporary pleasure over eternal reward. It's stated matter-of-factly, without drama, because the reality speaks for itself. The contrast with the next verse makes it even more striking.
Ayah 122
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ سَنُدْخِلُهُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَآ أَبَدًا ۖ وَعْدَ ٱللَّهِ حَقًّا ۚ وَمَنْ أَصْدَقُ مِنَ ٱللَّهِ قِيلًا
But the ones who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they will abide forever. [It is] the promise of Allāh, [which is] truth, and who is more truthful than Allāh in statement.
And here's the flip side — those who believed and backed up their faith with righteous deeds will be admitted into Gardens with rivers flowing beneath them, where they'll live forever. This isn't a vague hope or a maybe — it's a promise from Allah Himself, stated 'in truth.' And then comes that beautiful rhetorical question: who is more truthful in their word than Allah? No one. When Allah makes a promise, it's the most reliable guarantee in existence. This verse is meant to fill the believer's heart with absolute certainty and peace about their future.
Ayah 123
لَّيْسَ بِأَمَانِيِّكُمْ وَلَآ أَمَانِىِّ أَهْلِ ٱلْكِتَـٰبِ ۗ مَن يَعْمَلْ سُوٓءًا يُجْزَ بِهِۦ وَلَا يَجِدْ لَهُۥ مِن دُونِ ٱللَّهِ وَلِيًّا وَلَا نَصِيرًا
It [i.e., Paradise] is not [obtained] by your wishful thinking nor by that of the People of the Scripture. Whoever does a wrong will be recompensed for it, and he will not find besides Allāh a protector or a helper.
This is a reality check aimed at everyone — Muslims and People of the Book alike. It's not about your wishful thinking or your group identity. Whoever does evil will face its consequences, period. You won't find any protector or helper besides Allah to bail you out. This verse was revealed when Muslims and Christians were debating about whose community was more favored, and Allah shut down the entire argument. Your label doesn't save you — your actions and your relationship with Allah do. It's one of the most egalitarian statements in the Quran, leveling the playing field for all of humanity.
Ayah 124
وَمَن يَعْمَلْ مِنَ ٱلصَّـٰلِحَـٰتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَأُو۟لَـٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا
And whoever does righteous deeds, whether male or female, while being a believer - those will enter Paradise and will not be wronged, [even as much as] the speck on a date seed.
Right after that sobering reality check, Allah offers an equally universal promise of hope — whoever does righteous deeds, whether male or female, as long as they are a believer, will enter Paradise. And they won't be wronged even by the tiniest amount — the 'speck on a date seed' is used as a metaphor for the most minuscule injustice imaginable. This verse is especially significant because it explicitly includes women in the promise of Paradise, making it clear that gender has absolutely no bearing on your spiritual standing with Allah. Your deeds and your faith are what matter, nothing else.
Ayah 125
وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُۥ لِلَّهِ وَهُوَ مُحْسِنٌ وَٱتَّبَعَ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًا ۗ وَٱتَّخَذَ ٱللَّهُ إِبْرَٰهِيمَ خَلِيلًا
And who is better in religion than one who submits himself to Allāh while being a doer of good and follows the religion of Abraham, inclining toward truth? And Allāh took Abraham as an intimate friend.
Allah asks a rhetorical question that has only one answer — who could possibly be better in their way of life than someone who submits their entire being to Allah, excels in doing good, and follows the way of Ibrahim? And then comes that incredible honor: Allah took Ibrahim as a Khalil — an intimate, beloved friend. This is the highest level of closeness to Allah mentioned in the Quran, reserved for Ibrahim alone. The verse is essentially saying: this is the gold standard of faith, the model to aspire to. Complete surrender to Allah, consistent good works, and walking in the footsteps of the one human being Allah chose as His closest friend.
Ayah 126
وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ مُّحِيطًا
And to Allāh belongs whatever is in the heavens and whatever is on the earth. And ever is Allāh, of all things, encompassing.
This verse is a powerful reminder of Allah's absolute ownership and sovereignty. Everything in the heavens and everything on earth belongs to Him — no exceptions. And He is All-Encompassing, meaning His knowledge, power, and mercy surround all things completely. It's one of those verses that puts everything in perspective — whatever you're worried about, whatever situation you're navigating, Allah already has it covered because nothing falls outside the scope of His dominion.
Ayah 127
وَيَسْتَفْتُونَكَ فِى ٱلنِّسَآءِ ۖ قُلِ ٱللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَىٰ عَلَيْكُمْ فِى ٱلْكِتَـٰبِ فِى يَتَـٰمَى ٱلنِّسَآءِ ٱلَّـٰتِى لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَن تَنكِحُوهُنَّ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلْوِلْدَٰنِ وَأَن تَقُومُوا۟ لِلْيَتَـٰمَىٰ بِٱلْقِسْطِ ۚ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ كَانَ بِهِۦ عَلِيمًا
And they request from you, [O Muḥammad], a [legal] ruling concerning women. Say, "Allāh gives you a ruling about them and [about] what has been recited to you in the Book concerning the orphan girls to whom you do not give what is decreed for them1 - and [yet] you desire to marry them - and concerning the oppressed among children and that you maintain for orphans [their rights] in justice." And whatever you do of good - indeed, Allāh is ever Knowing of it.
People were coming to the Prophet ﷺ asking for rulings about women's rights, and Allah responds directly. This verse addresses the pre-Islamic practice of denying orphan girls their rightful inheritance — and even marrying them just to get access to their wealth without giving them their fair dowry. Allah is saying: give these women what is ordained for them, protect the rights of vulnerable children, and stand up for orphans with justice. It's a verse that shows how Islam came to dismantle systems of exploitation that targeted the most vulnerable members of society. And the closing reminder is beautiful — whatever good you do in this regard, Allah sees it all.
Ayah 128
وَإِنِ ٱمْرَأَةٌ خَافَتْ مِنۢ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَآ أَن يُصْلِحَا بَيْنَهُمَا صُلْحًا ۚ وَٱلصُّلْحُ خَيْرٌ ۗ وَأُحْضِرَتِ ٱلْأَنفُسُ ٱلشُّحَّ ۚ وَإِن تُحْسِنُوا۟ وَتَتَّقُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them - and settlement is best. And present in [human] souls is stinginess.1 But if you do good and fear Allāh - then indeed Allāh is ever, of what you do, Aware.
This is a deeply practical verse about marriage difficulties. If a woman senses her husband is pulling away or treating her badly, there's no blame on the couple if they negotiate some kind of compromise to keep the marriage together — maybe she agrees to give up some of her rights in exchange for him staying. The verse acknowledges that reconciliation is always the better path when possible. But then comes a profound observation about human nature — souls are naturally inclined toward selfishness and greed. So Allah urges both parties to rise above that, to do good and be mindful of Him, because He is fully aware of everything you do.
Ayah 129
وَلَن تَسْتَطِيعُوٓا۟ أَن تَعْدِلُوا۟ بَيْنَ ٱلنِّسَآءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا۟ كُلَّ ٱلْمَيْلِ فَتَذَرُوهَا كَٱلْمُعَلَّقَةِ ۚ وَإِن تُصْلِحُوا۟ وَتَتَّقُوا۟ فَإِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا
And you will never be able to be equal [in feeling] between wives, even if you should strive [to do so]. So do not incline completely [toward one] and leave another hanging.1 And if you amend [your affairs] and fear Allāh - then indeed, Allāh is ever Forgiving and Merciful.
This is one of the most honest and realistic verses about polygamy in the Quran. Allah tells men plainly — you will never be able to be perfectly equal between your wives, no matter how hard you try. The human heart just doesn't work that way. But what you can control is your behavior — don't lean so heavily toward one wife that you leave the other 'suspended,' meaning she's neither fully a wife nor free to move on. It's a verse that scholars have discussed extensively, with some arguing it effectively discourages polygamy by setting an impossible standard of fairness. And if you do your best and remain conscious of Allah, He is Forgiving and Merciful.
Ayah 130
وَإِن يَتَفَرَّقَا يُغْنِ ٱللَّهُ كُلًّا مِّن سَعَتِهِۦ ۚ وَكَانَ ٱللَّهُ وَٰسِعًا حَكِيمًا
But if they separate [by divorce], Allāh will enrich each [of them] from His abundance. And ever is Allāh Encompassing and Wise.
Sometimes, despite all efforts at reconciliation, a marriage just doesn't work out. And Allah addresses that reality here without any stigma — if the couple separates, Allah will provide for each of them from His abundance. This is such an important verse because it removes the fear that divorce will lead to ruin. Allah's resources are limitless, and He is All-Encompassing and All-Wise. It's a gentle reassurance that moving on, when necessary, is not the end of the world — Allah has a plan for both parties.
Ayah 131
وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ ۚ وَإِن تَكْفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ غَنِيًّا حَمِيدًا
And to Allāh belongs whatever is in the heavens and whatever is on the earth. And We have instructed those who were given the Scripture before you and yourselves to fear Allāh. But if you disbelieve - then to Allāh belongs whatever is in the heavens and whatever is on the earth. And ever is Allāh Free of need and Praiseworthy.
Allah is reminding us that the command to be mindful of Him isn't something new to this Muslim community — He gave the exact same instruction to the People of the Book before us. Taqwa, consciousness of Allah, has always been the core message across all revelations. And then comes a striking statement — if you choose to disbelieve, it doesn't affect Allah at all. Everything in the heavens and earth already belongs to Him. He is Free of all need and eternally Praiseworthy. Your faith benefits you, and your disbelief only harms you.
Ayah 132
وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
And to Allāh belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allāh as Disposer of affairs.1
Allah reaffirms His total ownership over everything in existence — the heavens and the earth and all that they contain. And then He adds that He is sufficient as a Disposer of affairs, meaning He alone is enough to manage, sustain, and govern all of creation. You don't need to look anywhere else for someone to handle your affairs. This verse builds a sense of trust — the One who owns everything is also the One taking care of everything.
Ayah 133
إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا ٱلنَّاسُ وَيَأْتِ بِـَٔاخَرِينَ ۚ وَكَانَ ٱللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا
If He wills, He can do away with you, O people, and bring others [in your place]. And ever is Allāh competent to do that.
A sobering reminder of how replaceable we are in the grand scheme of things. If Allah wanted, He could remove all of humanity and bring an entirely new creation in your place — and He is fully capable of doing that. This isn't a threat so much as a reality check. We sometimes walk through life with a sense of entitlement, as if the world can't go on without us. But Allah is telling us that our existence here is a gift and a trust, not a right.
Ayah 134
مَّن كَانَ يُرِيدُ ثَوَابَ ٱلدُّنْيَا فَعِندَ ٱللَّهِ ثَوَابُ ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ ۚ وَكَانَ ٱللَّهُ سَمِيعًۢا بَصِيرًا
Whoever desires the reward of this world - then with Allāh is the reward of this world and the Hereafter. And ever is Allāh Hearing and Seeing.
This verse addresses people who are only focused on worldly gain — chasing money, status, comfort, and recognition. Allah says: if that's what you want, know that the reward of both this world and the Hereafter is with Allah. So why would you limit yourself to just one? It's like being offered a mansion and choosing to live in just one room. Allah hears everything and sees everything, so direct your efforts toward the One who controls all reward — both temporary and eternal.
Ayah 135
۞ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَٱللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ ۚ وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
O you who have believed, be persistently standing firm in justice, witnesses for Allāh, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allāh is more worthy of both.1 So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allāh is ever, of what you do, Aware.
This is one of the most powerful verses about justice in the entire Quran. Allah commands the believers to be steadfast custodians of justice — as witnesses for His sake — even if the truth goes against yourself, your parents, or your closest relatives. It doesn't matter if the person involved is rich or poor, because Allah is closer to both of them than you are. Don't let your personal desires cause you to deviate from what's right. And if you twist your testimony or refuse to give it altogether, know that Allah is fully aware. This verse essentially says: justice is not optional, and it doesn't bend for anyone.
Ayah 136
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ ءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱلْكِتَـٰبِ ٱلَّذِى نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلْكِتَـٰبِ ٱلَّذِىٓ أَنزَلَ مِن قَبْلُ ۚ وَمَن يَكْفُرْ بِٱللَّهِ وَمَلَـٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ وَٱلْيَوْمِ ٱلْـَٔاخِرِ فَقَدْ ضَلَّ ضَلَـٰلًۢا بَعِيدًا
O you who have believed, believe1 in Allāh and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allāh, His angels, His books, His messengers, and the Last Day has certainly gone far astray.
Allah is calling on those who already believe to deepen and renew their faith — believe in Allah, His Messenger, the Quran that was revealed to Muhammad ﷺ, and the scriptures that came before. It's a reminder that faith isn't a one-time declaration; it's something you actively maintain and strengthen. And then the verse lays out the full package of belief — Allah, His Angels, His Books, His Messengers, and the Last Day. Whoever rejects any part of this has gone completely astray, far from the right path.
Ayah 137
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ ثُمَّ كَفَرُوا۟ ثُمَّ ءَامَنُوا۟ ثُمَّ كَفَرُوا۟ ثُمَّ ٱزْدَادُوا۟ كُفْرًا لَّمْ يَكُنِ ٱللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًۢا
Indeed, those who have believed then disbelieved, then believed then disbelieved, and then increased in disbelief - never will Allāh forgive them, nor will He guide them to a way.
This verse describes a deeply troubling spiritual pattern — people who believe, then disbelieve, then believe again, then disbelieve again, and keep increasing in their rejection. It's describing someone who treats faith like a revolving door, never committing with sincerity. Allah says He will not forgive such people, nor will He guide them to the right path. This isn't about someone who struggles with doubt — this is about someone who deliberately plays games with faith, never intending to hold onto it. The door of repentance is always open, but this verse is warning about a heart that has become so hardened it refuses to walk through it.
Ayah 138
بَشِّرِ ٱلْمُنَـٰفِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا
Give tidings to the hypocrites that there is for them a painful punishment -
Short and devastating — give the hypocrites the 'good news' that a painful punishment awaits them. The use of the word 'tidings' here is bitterly ironic, because tidings usually means good news. But for the hypocrites — those who pretend to believe while concealing disbelief — their news is anything but good. This sets the stage for the next several verses that expose the characteristics and behaviors of these hypocrites.
Ayah 139
ٱلَّذِينَ يَتَّخِذُونَ ٱلْكَـٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِندَهُمُ ٱلْعِزَّةَ فَإِنَّ ٱلْعِزَّةَ لِلَّهِ جَمِيعًا
Those who take disbelievers as allies instead of the believers. Do they seek with them honor [through power]? But indeed, honor belongs to Allāh entirely.1
Allah exposes one of the key traits of the hypocrites — they take disbelievers as their close allies instead of the believers. And then Allah asks a piercing rhetorical question: do they seek honor and power through those alliances? Because all honor and power belong to Allah alone. If you want true dignity and strength, you find it through your connection with Allah, not by cozying up to those who oppose His message. This verse is a timeless lesson about where you place your loyalty and what you think gives you status.
Ayah 140
وَقَدْ نَزَّلَ عَلَيْكُمْ فِى ٱلْكِتَـٰبِ أَنْ إِذَا سَمِعْتُمْ ءَايَـٰتِ ٱللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا۟ مَعَهُمْ حَتَّىٰ يَخُوضُوا۟ فِى حَدِيثٍ غَيْرِهِۦٓ ۚ إِنَّكُمْ إِذًا مِّثْلُهُمْ ۗ إِنَّ ٱللَّهَ جَامِعُ ٱلْمُنَـٰفِقِينَ وَٱلْكَـٰفِرِينَ فِى جَهَنَّمَ جَمِيعًا
And it has already come down to you in the Book [i.e., the Qur’ān] that when you hear the verses of Allāh [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them.1 Indeed, Allāh will gather the hypocrites and disbelievers in Hell all together -
This verse gives a clear social instruction — if you're in a gathering where people are mocking or rejecting Allah's verses, get up and leave. Don't just sit there passively. If you stay, you become just like them. This was revealed in the context of the hypocrites who would sit with people ridiculing the Quran and Islam and not say a word. The warning is serious — Allah will gather all the hypocrites and disbelievers together in Hellfire. Your silence in the face of mockery isn't neutrality; it's complicity.
Ayah 141
ٱلَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِن كَانَ لَكُمْ فَتْحٌ مِّنَ ٱللَّهِ قَالُوٓا۟ أَلَمْ نَكُن مَّعَكُمْ وَإِن كَانَ لِلْكَـٰفِرِينَ نَصِيبٌ قَالُوٓا۟ أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُم مِّنَ ٱلْمُؤْمِنِينَ ۚ فَٱللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ ٱلْقِيَـٰمَةِ ۗ وَلَن يَجْعَلَ ٱللَّهُ لِلْكَـٰفِرِينَ عَلَى ٱلْمُؤْمِنِينَ سَبِيلًا
Those who wait [and watch] you. Then if you gain a victory from Allāh, they say, "Were we not with you?" But if the disbelievers have a success, they say [to them], "Did we not gain the advantage over you, but we protected you from the believers?" Allāh will judge between [all of] you on the Day of Resurrection, and never will Allāh give the disbelievers over the believers a way [to overcome them].1
This verse perfectly captures the two-faced nature of the hypocrites. They sit on the sidelines, watching and waiting. When the Muslims win a victory, they rush over saying 'Weren't we with you?' trying to claim a share of the success. But when the disbelievers have some advantage, they run to them saying 'Didn't we help you? Didn't we hold back from the believers for your sake?' They're playing both sides for personal gain. But Allah will be the final judge between everyone on the Day of Resurrection, and He will never give the disbelievers a lasting upper hand over the true believers.
Ayah 142
إِنَّ ٱلْمُنَـٰفِقِينَ يُخَـٰدِعُونَ ٱللَّهَ وَهُوَ خَـٰدِعُهُمْ وَإِذَا قَامُوٓا۟ إِلَى ٱلصَّلَوٰةِ قَامُوا۟ كُسَالَىٰ يُرَآءُونَ ٱلنَّاسَ وَلَا يَذْكُرُونَ ٱللَّهَ إِلَّا قَلِيلًا
Indeed, the hypocrites [think to] deceive Allāh, but He is deceiving them. And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allāh except a little,
The hypocrisy runs deep — they think they're deceiving Allah, but in reality He is the One allowing them to be deceived by their own delusions. And look at how their inner corruption shows up in worship: when they stand for prayer, they do it lazily, just going through the motions to be seen by people. They barely remember Allah at all. This verse is a mirror to check yourself — are you praying with presence and sincerity, or are you just performing for an audience? The hypocrites' prayer was empty because their hearts were empty.
Ayah 143
مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَآ إِلَىٰ هَـٰٓؤُلَآءِ وَلَآ إِلَىٰ هَـٰٓؤُلَآءِ ۚ وَمَن يُضْلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِيلًا
Wavering between them, [belonging] neither to these [i.e., the believers] nor to those [i.e., the disbelievers]. And whoever Allāh sends astray - never will you find for him a way.
The hypocrites are described as wavering — stuck in a no-man's land, not truly with the believers and not truly with the disbelievers. They're spiritually homeless, drifting without conviction or commitment. And the verse ends with a sobering truth — whoever Allah allows to go astray because of their own choices, you will never find any way back for them. It's a description of the ultimate confusion that comes from never being sincere about anything. They wanted to play both sides, and they ended up belonging to neither.
Ayah 144
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْكَـٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۚ أَتُرِيدُونَ أَن تَجْعَلُوا۟ لِلَّهِ عَلَيْكُمْ سُلْطَـٰنًا مُّبِينًا
O you who have believed, do not take the disbelievers as allies instead of the believers. Do you wish to give Allāh against yourselves a clear case?
A direct command to the believers — do not take disbelievers as your intimate allies instead of the believers. And then comes a striking question: do you want to hand Allah clear evidence against you? In other words, by choosing to align yourself closely with those who oppose Allah's message over those who uphold it, you're essentially building a case against yourself on the Day of Judgment. This doesn't mean you can't interact with or be kind to non-Muslims — it's about where your deepest loyalties and allegiances lie.
Ayah 145
إِنَّ ٱلْمُنَـٰفِقِينَ فِى ٱلدَّرْكِ ٱلْأَسْفَلِ مِنَ ٱلنَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا
Indeed, the hypocrites will be in the lowest depths of the Fire - and never will you find for them a helper -
The fate of the hypocrites is described in the most severe terms — they will be in the lowest depths of the Hellfire. Not just in Hell, but at the very bottom of it. And you will find no one to help them or intercede on their behalf. This is actually a harsher punishment than what's described for open disbelievers, and that makes sense — the hypocrites were more dangerous because they caused destruction from within the community while pretending to be part of it. Their deception earned them the worst possible position.
Ayah 146
إِلَّا ٱلَّذِينَ تَابُوا۟ وَأَصْلَحُوا۟ وَٱعْتَصَمُوا۟ بِٱللَّهِ وَأَخْلَصُوا۟ دِينَهُمْ لِلَّهِ فَأُو۟لَـٰٓئِكَ مَعَ ٱلْمُؤْمِنِينَ ۖ وَسَوْفَ يُؤْتِ ٱللَّهُ ٱلْمُؤْمِنِينَ أَجْرًا عَظِيمًا
Except for those who repent, correct themselves, hold fast to Allāh, and are sincere in their religion for Allāh, for those will be with the believers. And Allāh is going to give the believers a great reward.
But even after that terrifying description, the door of hope swings open. Those hypocrites who repent, correct their behavior, hold firmly to Allah, and make their faith sincere — they will be counted among the believers. And Allah will give the believers an immense reward. This is the beauty of the Quran — it never closes the door completely. Even the hypocrites, the people in the lowest depths of Hell, can still turn it around if they genuinely change. The conditions are clear though: repentance, self-correction, clinging to Allah, and absolute sincerity.
Ayah 147
مَّا يَفْعَلُ ٱللَّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَءَامَنتُمْ ۚ وَكَانَ ٱللَّهُ شَاكِرًا عَلِيمًا
What would Allāh do with [i.e., gain from] your punishment if you are grateful and believe? And ever is Allāh Appreciative1 and Knowing.
This verse is incredibly compassionate — Allah is essentially saying, why would I punish you if you're grateful and you believe? What would He gain from it? Allah isn't looking for reasons to punish people. He is All-Appreciative, meaning He recognizes and values even the smallest good deed, and He is All-Knowing, meaning nothing you do escapes His notice. The message is clear — gratitude and faith are your protection. If you have those two things, you have nothing to fear from your Lord.
Ayah 148
۞ لَّا يُحِبُّ ٱللَّهُ ٱلْجَهْرَ بِٱلسُّوٓءِ مِنَ ٱلْقَوْلِ إِلَّا مَن ظُلِمَ ۚ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا
Allāh does not like the public mention of evil except by one who has been wronged. And ever is Allāh Hearing and Knowing.
Allah does not love it when people publicly broadcast evil or harsh words — except in one case: when someone has been genuinely wronged. If you've been oppressed or treated unjustly, you have the right to speak up about it, even publicly. This verse strikes a balance between not airing negativity and not silencing victims. In modern terms, it validates the idea of speaking truth to power and calling out injustice, while also discouraging gossip and unnecessary public shaming when there's no legitimate grievance.
Ayah 149
إِن تُبْدُوا۟ خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا۟ عَن سُوٓءٍ فَإِنَّ ٱللَّهَ كَانَ عَفُوًّا قَدِيرًا
If [instead] you show [some] good or conceal it or pardon an offense - indeed, Allāh is ever Pardoning and Competent.1
This verse beautifully lays out three paths you can take when it comes to good and evil. You can do good openly, you can do good privately, or you can pardon someone who wronged you. And if you choose to pardon — Allah Himself is Oft-Pardoning and All-Powerful. There's a subtle but powerful message here: forgiving someone isn't weakness, because the One who pardons most is also the Most Powerful. If Allah — with all His power — chooses to pardon, then your forgiveness is actually a reflection of strength, not softness.
Ayah 150
إِنَّ ٱلَّذِينَ يَكْفُرُونَ بِٱللَّهِ وَرُسُلِهِۦ وَيُرِيدُونَ أَن يُفَرِّقُوا۟ بَيْنَ ٱللَّهِ وَرُسُلِهِۦ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُوا۟ بَيْنَ ذَٰلِكَ سَبِيلًا
Indeed, those who disbelieve in Allāh and His messengers and wish to discriminate between Allāh and His messengers and say, "We believe in some and disbelieve in others," and wish to adopt a way in between -
This verse addresses those who try to pick and choose — they want to believe in some of Allah's messengers while rejecting others. They say 'We believe in Moses but not Jesus' or 'We believe in Jesus but not Muhammad.' Allah is calling this out as a form of disbelief because all the messengers came with the same core message from the same God. You can't accept part of the package and reject the rest. Trying to draw lines between Allah and His messengers — as if they're separate entities with separate agendas — is fundamentally misunderstanding what prophethood is about. This cherry-picking approach is not a middle path; it's a path to nowhere.
Ayah 151
أُو۟لَـٰٓئِكَ هُمُ ٱلْكَـٰفِرُونَ حَقًّا ۚ وَأَعْتَدْنَا لِلْكَـٰفِرِينَ عَذَابًا مُّهِينًا
Those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment.
This ayah delivers a definitive verdict — those who pick and choose among God's messengers, accepting some and rejecting others, are the true disbelievers. You can't claim to believe in God while dismissing the messengers He sent. It's an all-or-nothing package, and those who try to split the difference have earned a humiliating punishment. This was especially relevant to those in Madinah who accepted some prophets but rejected Muhammad, peace be upon him — Allah is making it clear that partial faith is no faith at all.
Ayah 152
وَٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ وَلَمْ يُفَرِّقُوا۟ بَيْنَ أَحَدٍ مِّنْهُمْ أُو۟لَـٰٓئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
But they who believe in Allāh and His messengers and do not discriminate between any of them - to those He is going to give their rewards. And ever is Allāh Forgiving and Merciful.
On the flip side, those who believe in Allah and all of His messengers without making distinctions — those are the ones who will receive their full reward. This is beautiful because it highlights the unity of the prophetic message. A true believer honors Musa, Isa, and Muhammad alike, peace be upon them all. And Allah reassures us that He is Oft-Forgiving and Most Merciful — so even if you stumble along the way, the door of repentance is wide open for those whose hearts are sincere.
Ayah 153
يَسْـَٔلُكَ أَهْلُ ٱلْكِتَـٰبِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَـٰبًا مِّنَ ٱلسَّمَآءِ ۚ فَقَدْ سَأَلُوا۟ مُوسَىٰٓ أَكْبَرَ مِن ذَٰلِكَ فَقَالُوٓا۟ أَرِنَا ٱللَّهَ جَهْرَةً فَأَخَذَتْهُمُ ٱلصَّـٰعِقَةُ بِظُلْمِهِمْ ۚ ثُمَّ ٱتَّخَذُوا۟ ٱلْعِجْلَ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَـٰتُ فَعَفَوْنَا عَن ذَٰلِكَ ۚ وَءَاتَيْنَا مُوسَىٰ سُلْطَـٰنًا مُّبِينًا
The People of the Scripture ask you to bring down to them a book from the heaven. But they had asked of Moses [even] greater than that and said, "Show us Allāh outright," so the thunderbolt struck them for their wrongdoing. Then they took the calf [for worship] after clear evidences had come to them, and We pardoned that. And We gave Moses a clear authority.
Now Allah addresses the Prophet directly — the People of the Book are demanding you bring down a physical book from the sky as proof. But this isn't new behavior from them. They asked Musa for something even more outrageous — they said show us Allah openly, with our own eyes — and a thunderbolt struck them for that arrogance. Then even after witnessing incredible miracles, they turned around and worshipped the golden calf. Despite all of that, Allah still forgave them and gave Musa clear authority. The lesson here is that demanding miracles has never been about sincerity — it's usually about stubbornness.
Ayah 154
وَرَفَعْنَا فَوْقَهُمُ ٱلطُّورَ بِمِيثَـٰقِهِمْ وَقُلْنَا لَهُمُ ٱدْخُلُوا۟ ٱلْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لَا تَعْدُوا۟ فِى ٱلسَّبْتِ وَأَخَذْنَا مِنْهُم مِّيثَـٰقًا غَلِيظًا
And We raised over them the mount for [refusal of] their covenant; and We said to them, "Enter the gate bowing humbly"; and We said to them, "Do not transgress on the sabbath"; and We took from them a solemn covenant.
Allah reminds us of the heavy covenant He made with the Children of Israel — He raised Mount Sinai above them as a sign of its seriousness. They were told to enter the gate of the city in humility, prostrating, and they were told not to violate the Sabbath. These weren't casual suggestions — this was a solemn, binding agreement with God Himself. The image of the mountain suspended overhead really drives home how weighty that covenant was and how seriously Allah expected them to take it.
Ayah 155
فَبِمَا نَقْضِهِم مِّيثَـٰقَهُمْ وَكُفْرِهِم بِـَٔايَـٰتِ ٱللَّهِ وَقَتْلِهِمُ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌۢ ۚ بَلْ طَبَعَ ٱللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا
And [We cursed them]1 for their breaking of the covenant and their disbelief in the signs of Allāh and their killing of the prophets without right and their saying, "Our hearts are wrapped" [i.e., sealed against reception]. Rather, Allāh has sealed them because of their disbelief, so they believe not, except for a few.2
But they broke that covenant — and this ayah lays out the charges one by one. They rejected Allah's signs, they killed prophets who came to guide them, and they dismissively claimed their hearts were already sealed and couldn't receive new guidance. Allah responds by saying yes, He did seal their hearts — but it was because of their own persistent disbelief, not some arbitrary decision. Only a few among them truly believed. This is a sobering warning that when you keep turning away from truth, eventually your heart loses its ability to recognize it.
Ayah 156
وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَـٰنًا عَظِيمًا
And [We cursed them] for their disbelief and their saying against Mary a great slander1
Among their offenses was a terrible slander against Maryam, the mother of Isa, peace be upon them. The Quran doesn't spell out the exact words here, but history tells us they accused her of immorality — a woman who was one of the most pious and devoted servants of Allah. This is one of the places where the Quran fiercely defends Maryam's honor, something that many people don't realize Islam does so strongly. Slandering the innocent, especially someone as pure as Maryam, is listed among the gravest of sins.
Ayah 157
وَقَوْلِهِمْ إِنَّا قَتَلْنَا ٱلْمَسِيحَ عِيسَى ٱبْنَ مَرْيَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ ٱلَّذِينَ ٱخْتَلَفُوا۟ فِيهِ لَفِى شَكٍّ مِّنْهُ ۚ مَا لَهُم بِهِۦ مِنْ عِلْمٍ إِلَّا ٱتِّبَاعَ ٱلظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًۢا
And [for] their saying, "Indeed, we have killed the Messiah, Jesus the son of Mary, the messenger of Allāh." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain.1
This is one of the most theologically significant ayahs in the entire Quran. It addresses the claim that the Children of Israel killed Isa, the Messiah — and Allah flatly denies it. They did not kill him, and they did not crucify him — it was made to appear so to them. Those who debate about what happened are really just guessing, following assumption rather than knowledge. Allah states with absolute certainty — they did not kill him. This is a core Islamic belief that distinguishes the Muslim understanding of Isa from the Christian narrative, and it's stated here with remarkable clarity and firmness.
Ayah 158
بَل رَّفَعَهُ ٱللَّهُ إِلَيْهِ ۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمًا
Rather, Allāh raised him to Himself. And ever is Allāh Exalted in Might and Wise.
Rather than being killed, Allah raised Isa up to Himself. This is the Islamic understanding — Isa was not crucified but was lifted to the heavens by Allah's power and will. And Allah reminds us that He is All-Mighty and All-Wise, meaning He had both the power to do this and the perfect wisdom behind it. Muslims believe Isa is alive and will return before the Day of Judgment — this ayah is one of the key foundations for that belief.
Ayah 159
وَإِن مِّنْ أَهْلِ ٱلْكِتَـٰبِ إِلَّا لَيُؤْمِنَنَّ بِهِۦ قَبْلَ مَوْتِهِۦ ۖ وَيَوْمَ ٱلْقِيَـٰمَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا
And there is none from the People of the Scripture but that he will surely believe in him [i.e., Jesus] before his death.1 And on the Day of Resurrection he will be against them a witness.
There is not a single person from the People of the Book who will not believe in Isa before their death — or, as some scholars interpret it, before Isa's return and eventual death. And on the Day of Resurrection, Isa himself will be a witness against them. This is a powerful reminder that Isa will testify about who truly followed his message and who distorted it. Whether this belief happens at the moment of each individual's death or at a cosmic level when Isa returns, the point is the same — the truth about Isa will become undeniable to everyone.
Ayah 160
فَبِظُلْمٍ مِّنَ ٱلَّذِينَ هَادُوا۟ حَرَّمْنَا عَلَيْهِمْ طَيِّبَـٰتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ ٱللَّهِ كَثِيرًا
For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them, and for their averting from the way of Allāh many [people],
Because of their persistent wrongdoing, Allah made certain good things unlawful for them that had previously been permitted. This is a direct consequence of their own choices — not a random punishment, but a restriction that came from their rebellion. They also actively hindered others from following the path of Allah, which made matters worse. The takeaway is that when a community collectively turns away from God's guidance, they can lose blessings they once enjoyed. Disobedience has real consequences, both spiritual and practical.
Ayah 161
وَأَخْذِهِمُ ٱلرِّبَوٰا۟ وَقَدْ نُهُوا۟ عَنْهُ وَأَكْلِهِمْ أَمْوَٰلَ ٱلنَّاسِ بِٱلْبَـٰطِلِ ۚ وَأَعْتَدْنَا لِلْكَـٰفِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا
And [for] their taking of usury while they had been forbidden from it, and their consuming of the people's wealth unjustly. And We have prepared for the disbelievers among them a painful punishment.
Two more charges are added here — they engaged in usury despite being explicitly forbidden from it, and they consumed people's wealth through fraud and injustice. These aren't just ancient sins — they're deeply relevant today. Exploitative lending and financial corruption continue to devastate communities worldwide. Allah says a painful punishment awaits the disbelievers among them. Notice the precision — it says among them, because not all of the People of the Book were guilty of these things, and Allah is perfectly just in His judgment.
Ayah 162
لَّـٰكِنِ ٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ مِنْهُمْ وَٱلْمُؤْمِنُونَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ ۚ وَٱلْمُقِيمِينَ ٱلصَّلَوٰةَ ۚ وَٱلْمُؤْتُونَ ٱلزَّكَوٰةَ وَٱلْمُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ أُو۟لَـٰٓئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا
But those firm in knowledge among them and the believers believe in what has been revealed to you, [O Muḥammad], and what was revealed before you. And the establishers of prayer [especially] and the givers of zakāh and the believers in Allāh and the Last Day - those We will give a great reward.
But Allah immediately makes an exception — those among the People of the Book who are deeply grounded in knowledge, who believe in what was revealed to Muhammad and what came before, who establish prayer and give zakah, who believe in Allah and the Last Day — they will receive a great reward. This is incredibly important because it shows the Quran is never painting an entire group with one brush. The sincere, knowledgeable believers among them are honored and recognized. True faith and good deeds are always rewarded, regardless of where you started.
Ayah 163
۞ إِنَّآ أَوْحَيْنَآ إِلَيْكَ كَمَآ أَوْحَيْنَآ إِلَىٰ نُوحٍ وَٱلنَّبِيِّـۧنَ مِنۢ بَعْدِهِۦ ۚ وَأَوْحَيْنَآ إِلَىٰٓ إِبْرَٰهِيمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَـٰرُونَ وَسُلَيْمَـٰنَ ۚ وَءَاتَيْنَا دَاوُۥدَ زَبُورًا
Indeed, We have revealed to you, [O Muḥammad], as We revealed to Noah and the prophets after him. And We revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants,1 Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the book [of Psalms].
Allah places the Prophet Muhammad firmly within the long chain of prophethood — revelation didn't start with you, He says, it started with Nuh and continued through Ibrahim, Ishmael, Isaac, Yaqub, the tribes, Isa, Ayyub, Yunus, Harun, Sulaiman, and more. And Dawood was given the Zaboor, the Psalms. This list is meant to show that the message of Islam isn't something new or foreign — it's the same call to worship one God that has echoed through every generation of human history. Muhammad is the final link in a very long and noble chain.
Ayah 164
وَرُسُلًا قَدْ قَصَصْنَـٰهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ ٱللَّهُ مُوسَىٰ تَكْلِيمًا
And [We sent] messengers about whom We have related [their stories] to you before and messengers about whom We have not related to you. And Allāh spoke to Moses with [direct] speech.
Some of these messengers have been mentioned to you in the Quran, and others have not — Allah sent far more prophets than are named in scripture. But one messenger gets a special distinction here — Musa, to whom Allah spoke directly in conversation. This is why Musa is called Kaleemullah, the one Allah spoke to. Think about that — a direct, verbal communication from the Creator. It highlights the diversity of how Allah communicated with His prophets and the unique honor given to Musa, peace be upon him.
Ayah 165
رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةٌۢ بَعْدَ ٱلرُّسُلِ ۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمًا
[We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allāh after the messengers. And ever is Allāh Exalted in Might and Wise.
The purpose of sending all these messengers was twofold — to give glad tidings to the believers and to warn the disbelievers. But there's a deeper legal logic here. After the messengers have come and delivered the message, no one can stand before Allah on the Day of Judgment and say I didn't know. The messengers eliminate humanity's excuse. Allah in His wisdom ensured that the truth was delivered clearly and repeatedly, generation after generation, so that justice on the Day of Judgment is absolutely complete and no one can claim ignorance.
Ayah 166
لَّـٰكِنِ ٱللَّهُ يَشْهَدُ بِمَآ أَنزَلَ إِلَيْكَ ۖ أَنزَلَهُۥ بِعِلْمِهِۦ ۖ وَٱلْمَلَـٰٓئِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًا
But Allāh bears witness to that which He has revealed to you. He has sent it down with His knowledge, and the angels bear witness [as well]. And sufficient is Allāh as Witness.
Even if some people deny the Prophet's message, Allah Himself bears witness that what was revealed to Muhammad is the truth — sent down with His full knowledge. And the angels testify to this as well. And then comes that powerful closing — Allah is sufficient as a witness. You don't need the approval of every skeptic when the Creator of the universe Himself is vouching for the truth of your message. This must have been deeply reassuring to the Prophet during times when he faced rejection and hostility.
Ayah 167
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ قَدْ ضَلُّوا۟ ضَلَـٰلًۢا بَعِيدًا
Indeed, those who disbelieve and avert [people] from the way of Allāh have certainly gone far astray.
Those who disbelieve and actively block others from the path of Allah have gone far, far astray. Notice it's not just personal disbelief that's condemned here — it's the active effort to prevent others from finding guidance. There's a big difference between someone who quietly struggles with faith and someone who campaigns to lead others away from truth. The second group has wandered into a straying so deep that the Quran describes it as being far away — distant from guidance, from mercy, and from any hope of finding their way back without sincere repentance.
Ayah 168
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَظَلَمُوا۟ لَمْ يَكُنِ ٱللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا
Indeed, those who disbelieve and commit wrong [or injustice] - never will Allāh forgive them, nor will He guide them to a path,
For those who disbelieved and committed injustice, Allah will neither forgive them nor guide them to any path — except one. This sounds absolute, and it is meant to be a severe warning. Persistent, unrepentant disbelief combined with wrongdoing closes the doors that Allah normally keeps open. Remember, Allah is always ready to forgive those who turn back — but these ayahs describe people who have made their final choice, who have no intention of ever returning. For them, the trajectory is set.
Ayah 169
إِلَّا طَرِيقَ جَهَنَّمَ خَـٰلِدِينَ فِيهَآ أَبَدًا ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا
Except the path of Hell; they will abide therein forever. And that, for Allāh, is [always] easy.
The only path left for them is the road to Hell, where they will remain forever. And Allah adds — that is easy for Him. This isn't said with cruelty but with a statement of divine authority. The God who created the heavens and the earth is not burdened or conflicted by carrying out justice. For those who spent their lives in arrogant denial and oppression, accountability is coming, and it is effortless for the One who holds all power. It's a sobering reminder to take this life seriously.
Ayah 170
يَـٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُمُ ٱلرَّسُولُ بِٱلْحَقِّ مِن رَّبِّكُمْ فَـَٔامِنُوا۟ خَيْرًا لَّكُمْ ۚ وَإِن تَكْفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
O mankind, the Messenger has come to you with the truth from your Lord, so believe; it is better for you. But if you disbelieve - then indeed, to Allāh belongs whatever is in the heavens and earth. And ever is Allāh Knowing and Wise.
Now comes a direct address to all of humanity — O mankind, the Messenger has come to you with the truth from your Lord, so believe, it is better for you. The language is almost like a loving plea. But if you choose to disbelieve, know that everything in the heavens and the earth belongs to Allah anyway — your rejection doesn't diminish Him in the slightest. He is All-Knowing and All-Wise. This ayah frames faith as something that benefits you, the human being, not something God needs from you. Belief is a gift you give yourself.
Ayah 171
يَـٰٓأَهْلَ ٱلْكِتَـٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ وَلَا تَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ ۚ إِنَّمَا ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥٓ أَلْقَىٰهَآ إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۖ وَلَا تَقُولُوا۟ ثَلَـٰثَةٌ ۚ ٱنتَهُوا۟ خَيْرًا لَّكُمْ ۚ إِنَّمَا ٱللَّهُ إِلَـٰهٌ وَٰحِدٌ ۖ سُبْحَـٰنَهُۥٓ أَن يَكُونَ لَهُۥ وَلَدٌ ۘ لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
O People of the Scripture, do not commit excess in your religion1 or say about Allāh except the truth. The Messiah, Jesus the son of Mary, was but a messenger of Allāh and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allāh and His messengers. And do not say, "Three"; desist - it is better for you. Indeed, Allāh is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allāh as Disposer of affairs.
This is one of the Quran's most direct addresses to Christians — O People of the Book, do not go to excess in your religion and do not say about Allah anything but the truth. Isa the Messiah was a messenger of Allah, His word conveyed to Maryam, and a spirit from Him — but he was not divine. Do not say Trinity — stop, it is better for you. Allah is One God, glorified far above having a son. Everything in creation belongs to Him and He is sufficient as a Disposer of all affairs. The tone here is firm but caring — it's a correction delivered with the intention of guiding people back to pure monotheism.
Ayah 172
لَّن يَسْتَنكِفَ ٱلْمَسِيحُ أَن يَكُونَ عَبْدًا لِّلَّهِ وَلَا ٱلْمَلَـٰٓئِكَةُ ٱلْمُقَرَّبُونَ ۚ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِۦ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا
Never would the Messiah disdain to be a servant of Allāh, nor would the angels near [to Him]. And whoever disdains His worship and is arrogant - He will gather them to Himself all together.
The Messiah himself would never be too proud to be a servant of Allah — and neither would the closest angels. This ayah dismantles the idea that being called a servant of God is somehow beneath Isa's dignity. In Islam, the highest honor any being can have is to be a devoted servant of Allah. And whoever is too arrogant to worship God will be gathered before Him regardless. Arrogance doesn't exempt you from accountability — it just makes the reckoning harder.
Ayah 173
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِۦ ۖ وَأَمَّا ٱلَّذِينَ ٱسْتَنكَفُوا۟ وَٱسْتَكْبَرُوا۟ فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِيًّا وَلَا نَصِيرًا
And as for those who believed and did righteous deeds, He will give them in full their rewards and grant them extra from His bounty. But as for those who disdained and were arrogant, He will punish them with a painful punishment, and they will not find for themselves besides Allāh any protector or helper.
Then the outcomes are laid out clearly. Those who believed and did good deeds — Allah will pay them their reward in full and even add more from His bounty. That's the generosity of God — He doesn't just give you what you earned, He gives you extra. But those who were too proud and arrogant to worship Him will face a painful punishment, and they will find no protector or helper besides Allah. When that Day comes, all the power structures and alliances of this world will mean absolutely nothing.
Ayah 174
يَـٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُم بُرْهَـٰنٌ مِّن رَّبِّكُمْ وَأَنزَلْنَآ إِلَيْكُمْ نُورًا مُّبِينًا
O mankind, there has come to you a conclusive proof from your Lord, and We have sent down to you a clear light.1
Another call to all of humanity — a convincing proof has come to you from your Lord, and a clear light has been sent down to you. That proof is the Prophet Muhammad, and that light is the Quran. The language is beautiful — proof addresses the mind and light addresses the heart. Together they leave no room for honest doubt. This ayah is both an invitation and a gentle challenge — the evidence is here, the guidance is clear, so what will you do with it?
Ayah 175
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَٱعْتَصَمُوا۟ بِهِۦ فَسَيُدْخِلُهُمْ فِى رَحْمَةٍ مِّنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَٰطًا مُّسْتَقِيمًا
So those who believe in Allāh and hold fast to Him - He will admit them to mercy from Himself and bounty and guide them to Himself on a straight path.
Those who believe in Allah and hold fast to Him — truly cling to His guidance without letting go — He will admit them into His mercy and His bounty, and He will guide them to Himself on a straight path. There's something deeply comforting about this image — holding onto Allah and being drawn closer to Him in return. The straight path isn't just about rules and rituals; it's about a relationship with your Creator that gets deeper and more beautiful the more tightly you hold on.
Ayah 176
يَسْتَفْتُونَكَ قُلِ ٱللَّهُ يُفْتِيكُمْ فِى ٱلْكَلَـٰلَةِ ۚ إِنِ ٱمْرُؤٌا۟ هَلَكَ لَيْسَ لَهُۥ وَلَدٌ وَلَهُۥٓ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ ۚ وَهُوَ يَرِثُهَآ إِن لَّمْ يَكُن لَّهَا وَلَدٌ ۚ فَإِن كَانَتَا ٱثْنَتَيْنِ فَلَهُمَا ٱلثُّلُثَانِ مِمَّا تَرَكَ ۚ وَإِن كَانُوٓا۟ إِخْوَةً رِّجَالًا وَنِسَآءً فَلِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۗ يُبَيِّنُ ٱللَّهُ لَكُمْ أَن تَضِلُّوا۟ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌۢ
They request from you a [legal] ruling. Say, "Allāh gives you a ruling concerning one having neither descendants nor ascendants [as heirs]." If a man dies, leaving no child but [only] a sister, she will have half of what he left. And he inherits from her if she [dies and] has no child. But if there are two sisters [or more], they will have two thirds of what he left. If there are both brothers and sisters, the male will have the share of two females. Allāh makes clear to you [His law], lest you go astray. And Allāh is Knowing of all things.
The surah ends with a ruling on inheritance — specifically the case of kalala, a person who dies without parents or children. If a man dies leaving only a sister, she gets half of what he left, and if a sister dies childless her brother inherits everything from her. If there are two sisters, they share two-thirds, and if the heirs are a mix of brothers and sisters, the male gets the share of two females. Allah makes this clear so that you don't go astray in dividing the estate. It might seem unusual to end such a profound surah with legal details, but that's the beauty of the Quran — it seamlessly weaves theology, morality, and practical law together because Islam is a complete way of life.