Surah At-Tur (The Mount) — Full Text
Ayah 1
وَٱلطُّورِ
By the mount
Surah At-Tur opens with a powerful oath — God swears by Mount Sinai, the sacred place where Prophet Musa (Moses) received divine revelation. In the Quran, when Allah swears by something, it's to draw our attention to its significance and to emphasize what's coming next. Mount Tur isn't just any mountain — it's a place where heaven and earth met, where the divine word was communicated directly to a human being. This oath sets the stage for a series of grand, cosmic declarations that build toward an unmistakable conclusion. Think of it as God saying, "Pay attention — what I'm about to tell you is as real and solid as this mountain."
Ayah 2
وَكِتَـٰبٍ مَّسْطُورٍ
And [by] a Book inscribed1
The second oath is by a written Book — referring to divine scripture in its most complete, preserved form. Some scholars say this is the Quran itself, while others say it refers to the Preserved Tablet (al-Lawh al-Mahfuz) on which all of God's decrees are recorded. The emphasis on it being "written" highlights permanence and intentionality — this isn't hearsay or oral tradition alone, but something deliberately set down and preserved. God is essentially stacking His oaths, layering one sacred thing upon another to build toward something momentous.
Ayah 3
فِى رَقٍّ مَّنشُورٍ
In parchment spread open
This ayah describes the Book as being on parchment that is "unrolled" — spread open for all to see. There's a beautiful image here of accessibility and openness. Divine guidance isn't locked away in a vault; it's unfurled, available, ready to be read and understood. Some commentators also connect this to the scrolls of deeds that will be laid open on the Day of Judgment, when every person's record is spread before them with nothing hidden. Either way, the image conveys transparency and truth laid bare.
Ayah 4
وَٱلْبَيْتِ ٱلْمَعْمُورِ
And [by] the frequented House1
Now God swears by "the House frequented" — and this is a fascinating reference. Most scholars identify this as the Kaaba in Makkah, which has been a place of worship and pilgrimage since the time of Prophet Ibrahim. Others mention a celestial counterpart called al-Bayt al-Ma'mur, a house in the heavens directly above the Kaaba where angels constantly circle in worship — seventy thousand angels visit it daily and never return, giving way to a new group. Imagine that — an endless procession of worship happening above us at all times. This oath connects earthly devotion to a cosmic, never-ending reality of praise.
Ayah 5
وَٱلسَّقْفِ ٱلْمَرْفُوعِ
And [by] the ceiling [i.e., heaven] raised high
Here Allah swears by the "roof raised high" — meaning the sky or the heavens stretched above us like an immense canopy. Every culture throughout history has looked up at the sky in wonder, and the Quran frequently invites us to do the same as a sign of God's creative power. The sky holds itself up without visible pillars, a fact that even modern science finds remarkable when you consider the precise balance of atmospheric forces involved. It's a reminder that we live under a masterpiece of engineering every single day, one so constant that we rarely stop to appreciate it.
Ayah 6
وَٱلْبَحْرِ ٱلْمَسْجُورِ
And [by] the sea set on fire,1
The final oath in this opening sequence is by the "sea filled" — oceans brimming with water, teeming with life, and holding mysteries we've barely begun to uncover. Some scholars interpret this as the sea being "filled with fire" on the Day of Judgment, when the oceans will be set ablaze — a dramatic image of cosmic upheaval. Others take it at face value: the vast, swelling oceans that cover most of our planet, powerful and awe-inspiring. Either reading serves the same purpose — pointing to something immense and overwhelming as a witness to the truth of what God is about to declare.
Ayah 7
إِنَّ عَذَابَ رَبِّكَ لَوَٰقِعٌ
Indeed, the punishment of your Lord will occur.
After six consecutive oaths by some of the most magnificent things in creation, here comes the punchline — the thing all those oaths were building toward. The punishment of your Lord will surely occur. There's no ambiguity, no maybe, no "if conditions are met." It's stated with absolute certainty, backed by the weight of a mountain, a divine book, a sacred house, the sky, and the sea. This is God using the full force of His creation as witnesses to guarantee that accountability is real. For the early Muslims in Makkah who were being persecuted, this was a promise that justice would come. For all of us, it's a wake-up call.
Ayah 8
مَّا لَهُۥ مِن دَافِعٍ
Of it there is no preventer.
And just in case anyone thinks they can escape it or that some power might intervene — nothing and no one can prevent it. Not wealth, not status, not armies, not technology. This is a direct response to the arrogance of those who think they're untouchable. Throughout history, empires have risen and fallen, tyrants have thought themselves invincible, and every single one has been proven wrong. The simplicity of this verse is its power — short, definitive, final.
Ayah 9
يَوْمَ تَمُورُ ٱلسَّمَآءُ مَوْرًا
On the Day the heaven will sway with circular motion
Now we get a glimpse of what that Day actually looks like — and it's terrifying. The sky itself will shake violently, trembling in a way that defies everything we know about the stability of the cosmos. We take the sky for granted as this calm, unchanging canopy above us, but on that Day, the very fabric of the universe will convulse. The Arabic word used here conveys intense, turbulent shaking — not a gentle tremor but a catastrophic upheaval. It's meant to shatter any sense of complacency we might have about the permanence of the world around us.
Ayah 10
وَتَسِيرُ ٱلْجِبَالُ سَيْرًا
And the mountains will pass on, departing1 -
And the mountains — those symbols of permanence and immovability that we use as metaphors for stability — will be set in motion, drifting away like clouds. If the sky is shaking and the mountains are moving, then literally nothing is stable anymore. Everything humanity has ever relied on as "solid ground" will be stripped away. This is the Quran's way of saying that the Day of Judgment represents a complete reset of reality as we know it. The things we thought were eternal turn out to be temporary, and only God's truth endures.
Ayah 11
فَوَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
Then woe, that Day, to the deniers,
"Then woe that Day to the deniers" — this is a gut-punch of a verse. After painting this picture of cosmic collapse, the Quran zeroes in on the human consequence. The word "woe" (wayl) in Arabic carries a sense of deep anguish and destruction. It's specifically directed at those who denied the truth — not out of ignorance, but out of stubbornness and arrogance. They had every opportunity to reflect and believe, but they chose to look away. On that Day, there will be no more looking away.
Ayah 12
ٱلَّذِينَ هُمْ فِى خَوْضٍ يَلْعَبُونَ
Who are in [empty] discourse amusing themselves.
This verse describes the deniers as people who spent their time in idle, empty talk — playing around with falsehood as if life were a game. The Arabic suggests they were amusing themselves with vain discourse, debating not to find truth but to entertain themselves and mock the message. We see this today too — people who treat serious questions about meaning, purpose, and accountability as intellectual entertainment rather than matters of genuine consequence. The Quran is warning that this playful dismissiveness has a very serious endpoint.
Ayah 13
يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا
The Day they are thrust toward the fire of Hell with a [violent] thrust, [its angels will say],
The imagery here is visceral — on that Day, the deniers will be shoved and thrust into the Fire of Hell. The word "thrust" implies force, as if they'll be pushed violently, stumbling forward with no ability to resist. There's a brutal irony in this — people who arrogantly strutted through life, mocking believers and dismissing warnings, will be shoved like prisoners. The dignity they clung to in this world will be completely stripped away. It's a stark contrast to the gentle, honored entry of the believers into Paradise described later in this surah.
Ayah 14
هَـٰذِهِ ٱلنَّارُ ٱلَّتِى كُنتُم بِهَا تُكَذِّبُونَ
"This is the Fire which you used to deny.
And then they'll be told: "This is the Fire you used to deny." There's something deeply cutting about this — being confronted with the exact thing you said wasn't real, the very consequence you laughed off. It's like someone who ignores every doctor's warning and then finds themselves in the hospital being told, "This is what we warned you about." Except infinitely more serious. The Quran doesn't describe this as cruelty — it describes it as reality catching up to denial.
Ayah 15
أَفَسِحْرٌ هَـٰذَآ أَمْ أَنتُمْ لَا تُبْصِرُونَ
Then is this magic, or do you not see?
This is a devastatingly sarcastic question directed at the deniers: "So is this magic, or do you simply not see?" Back in this world, they dismissed the Quran's warnings as sorcery and illusion. Now, standing before the Fire, that excuse is thrown back at them. Can they still call this magic? Can they still pretend it isn't real? The rhetorical force here is immense — it strips away every excuse and rationalization they ever had. Sometimes the most powerful arguments are the ones that use a person's own words against them.
Ayah 16
ٱصْلَوْهَا فَٱصْبِرُوٓا۟ أَوْ لَا تَصْبِرُوا۟ سَوَآءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ
[Enter to] burn therein; then be patient or impatient - it is all the same for you. You are only being recompensed [for] what you used to do."
This is one of the most chilling verses in the Quran. The inhabitants of the Fire are told: whether you endure it patiently or scream and rage, it makes no difference — the outcome is the same. In this world, patience in suffering is rewarded, and crying out can bring help. But there, neither patience nor protest changes anything. You are simply receiving what you earned. The finality of it is what makes it so sobering. It's a complete inversion of worldly logic, where effort and attitude can change outcomes. There, the verdict is already in.
Ayah 17
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍ وَنَعِيمٍ
Indeed, the righteous will be in gardens and pleasure,
Now the surah pivots — beautifully and dramatically — to the fate of the righteous. After that harrowing description of the Fire, we're told that those who lived with taqwa (God-consciousness) will be in Gardens of pleasure. The contrast is deliberate and powerful. The Quran often places descriptions of punishment and reward side by side so we can see both paths clearly. This isn't just about physical gardens — it's about the state of being in complete security, joy, and divine pleasure after a lifetime of striving and trusting in God.
Ayah 18
فَـٰكِهِينَ بِمَآ ءَاتَىٰهُمْ رَبُّهُمْ وَوَقَىٰهُمْ رَبُّهُمْ عَذَابَ ٱلْجَحِيمِ
Enjoying what their Lord has given them, and their Lord protected them from the punishment of Hellfire.
The righteous will be "enjoying what their Lord has given them" — and notice how the emphasis is on the source of the blessing, not just the blessing itself. The greatest joy isn't just the gardens or the pleasure; it's knowing it came from God, as a gift. And then there's the second part — He protected them from the punishment of Hellfire. For the believers, this is a double blessing: receiving reward and being saved from punishment. Relief and joy combined. Anyone who's ever dodged a serious calamity knows that the relief of what didn't happen can be just as powerful as the happiness of what did.
Ayah 19
كُلُوا۟ وَٱشْرَبُوا۟ هَنِيٓـًٔۢا بِمَا كُنتُمْ تَعْمَلُونَ
[They will be told], "Eat and drink in satisfaction for what you used to do."
"Eat and drink in satisfaction for what you used to do." This is God personally telling the people of Paradise to enjoy themselves — with no guilt, no calories to count, no anxiety about overindulgence. The phrase "for what you used to do" ties the enjoyment directly to their earthly efforts. Every prayer they made when they were tired, every temptation they resisted, every act of kindness they performed — it all led here. There's something deeply satisfying about being told your effort was worth it by the One whose opinion matters most.
Ayah 20
مُتَّكِـِٔينَ عَلَىٰ سُرُرٍ مَّصْفُوفَةٍ ۖ وَزَوَّجْنَـٰهُم بِحُورٍ عِينٍ
They will be reclining on thrones lined up, and We will marry them to fair women with large, [beautiful] eyes.
The scene in Paradise continues — the righteous will be reclining on thrones arranged in rows, a picture of relaxation and honor. And they will be paired with beautiful companions with large, striking eyes — the houris mentioned in several places in the Quran. The image of reclining suggests complete rest and peace, the kind of deep relaxation that's impossible in this world where there's always something to worry about. Paradise is described in terms that resonate with human desire — comfort, companionship, beauty — because these are the things our souls naturally long for, even if the reality of Paradise will far exceed anything we can imagine.
Ayah 21
وَٱلَّذِينَ ءَامَنُوا۟ وَٱتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَـٰنٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ أَلَتْنَـٰهُم مِّنْ عَمَلِهِم مِّن شَىْءٍ ۚ كُلُّ ٱمْرِئٍۭ بِمَا كَسَبَ رَهِينٌ
And those who believed and whose descendants followed them in faith - We will join with them their descendants, and We will not deprive them of anything of their deeds.1 Every person, for what he earned, is retained.2
This is one of the most heartwarming verses in the entire Quran. Those who believed, and whose children followed them in faith — God will reunite them in Paradise, even if the children's deeds weren't quite at the same level as their parents'. And He won't reduce the parents' reward at all to make this happen. It's pure generosity. Think about what this means for a parent who raised their children with faith — the family gets to be together in the highest sense. The verse also affirms individual accountability: "every person is pledged for what they earned." But within that framework, God's mercy finds ways to bring loved ones together.
Ayah 22
وَأَمْدَدْنَـٰهُم بِفَـٰكِهَةٍ وَلَحْمٍ مِّمَّا يَشْتَهُونَ
And We will provide them with fruit and meat from whatever they desire.
In Paradise, God will provide fruit and meat — whatever the inhabitants desire. The key phrase here is "from what they desire" — it's not a set menu, but an infinite selection tailored to each person's wishes. This speaks to the abundance and personalization of Paradise. In this world, even the wealthiest people can't always get exactly what they want. But there, desire and fulfillment are perfectly aligned, with no delay, no cost, and no limit. It's a picture of complete satisfaction.
Ayah 23
يَتَنَـٰزَعُونَ فِيهَا كَأْسًا لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ
They will exchange with one another a cup [of wine] wherein [results] no ill speech or commission of sin.
The people of Paradise will pass cups of drink among each other — but unlike the drinking gatherings of this world, there will be no ill speech and no sin. No one says something they regret, no arguments break out, no one embarrasses themselves. The social life of Paradise is purified of everything that ruins human interaction here. Think about how many friendships and gatherings are spoiled by gossip, jealousy, or hurtful words. In Paradise, all of that is gone. Only pure, joyful companionship remains. It's the kind of social experience everyone wishes they could have but never quite achieves in this life.
Ayah 24
۞ وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَّهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَّكْنُونٌ
There will circulate among them [servant] boys [especially] for them, as if they were pearls well-protected.
Young attendants will circulate among the people of Paradise, described as being like "well-protected pearls" — radiant, pure, and beautiful. This image speaks to the honor and beauty that permeates every aspect of Paradise, even in its service. These aren't servants in any degrading sense; the comparison to pearls suggests they are treated with care and valued. The entire atmosphere of Paradise is one of dignity, beauty, and grace. Every detail, from the food to the company to the attendants, reflects divine perfection and generosity.
Ayah 25
وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ
And they will approach one another, inquiring of each other.
The inhabitants of Paradise will turn to one another and reminisce — engaging in heartfelt conversation about their journey. This is such a human detail and it's beautiful. Even in eternal bliss, people will want to talk, to share stories, to reflect on how they got there. It shows that Paradise isn't just about physical pleasures; it's about connection, reflection, and gratitude. The conversations that follow in the next verses give us a glimpse of what these reunions will sound like.
Ayah 26
قَالُوٓا۟ إِنَّا كُنَّا قَبْلُ فِىٓ أَهْلِنَا مُشْفِقِينَ
They will say, "Indeed, we were previously among our people fearful [of displeasing Allāh].
They'll say: "We used to be fearful even among our own families." This is incredibly relatable. Even when they were at home, surrounded by loved ones, they carried a sense of fear — fear of God, fear of falling short, anxiety about the Hereafter. They weren't people who took their faith lightly or assumed they were guaranteed Paradise. That inner restlessness, that constant awareness of accountability, is what drove them to do good. And now, looking back from the safety of Paradise, they can see that the fear was worth it. The anxiety of this life has been replaced by eternal peace.
Ayah 27
فَمَنَّ ٱللَّهُ عَلَيْنَا وَوَقَىٰنَا عَذَابَ ٱلسَّمُومِ
So Allāh conferred favor upon us and protected us from the punishment of the Scorching Fire.
"But Allah conferred His favor upon us and protected us from the punishment of the Scorching Fire." After acknowledging their fear, they acknowledge God's grace. They don't take credit for their own righteousness — they attribute their salvation to God's kindness and protection. This is the hallmark of true faith: even after earning Paradise, the believers recognize it as a gift, not an entitlement. The word "Samum" (Scorching Fire) refers to a burning, penetrating wind — an image of punishment so intense it pierces through everything. Being saved from that is no small thing, and they know it.
Ayah 28
إِنَّا كُنَّا مِن قَبْلُ نَدْعُوهُ ۖ إِنَّهُۥ هُوَ ٱلْبَرُّ ٱلرَّحِيمُ
Indeed, we used to supplicate1 Him before. Indeed, it is He who is the Beneficent, the Merciful."
"We used to call upon Him before — indeed, He is the Most Kind, the Most Merciful." This is their testimony, their witness statement from Paradise. They prayed to God in this world, they called on Him sincerely, and He answered. The two names they use — al-Barr (the Most Kind, the Source of all goodness) and ar-Rahim (the Most Merciful) — are deeply personal and intimate. Al-Barr suggests someone who is genuinely good to you, not out of obligation but out of pure benevolence. They've experienced God's kindness firsthand, and now they're telling anyone who'll listen.
Ayah 29
فَذَكِّرْ فَمَآ أَنتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ
So remind, [O Muḥammad], for you are not, by the favor of your Lord, a soothsayer or a madman.
The surah now shifts to address the Prophet Muhammad directly — and through him, all who carry the message. "So remind, for by the grace of your Lord, you are neither a soothsayer nor a madman." This was a direct response to the accusations the Quraysh hurled at the Prophet. They called him a fortune-teller, a possessed man, anything to avoid engaging with his message. God reassures him: keep doing what you're doing. Your job is to remind people, and you are none of the things they claim. Sometimes the most important thing a person of truth can hear is: "You're not crazy. Keep going."
Ayah 30
أَمْ يَقُولُونَ شَاعِرٌ نَّتَرَبَّصُ بِهِۦ رَيْبَ ٱلْمَنُونِ
Or do they say [of you], "A poet for whom we await a misfortune of time"?1
Another accusation gets addressed: "Or do they say, 'He is a poet — we're just waiting for time to deal with him'?" The Quraysh sometimes took a passive-aggressive approach — rather than directly confronting the Prophet, they'd dismiss him as a poet and figure that eventually some misfortune would befall him and the problem would solve itself. They were essentially waiting for him to fail. It's a strategy people still use today against those who speak uncomfortable truths — just ignore them and hope they go away. The Quran calls this out directly.
Ayah 31
قُلْ تَرَبَّصُوا۟ فَإِنِّى مَعَكُم مِّنَ ٱلْمُتَرَبِّصِينَ
Say, "Wait, for indeed I am, with you, among the waiters."
The response is beautifully confident: "Say: Wait. I too am waiting with you." There's no desperation, no pleading, no anxiety in this response. The Prophet is told to match their patience with his own — but from a position of certainty rather than doubt. They're waiting for his downfall; he's waiting for God's promise to be fulfilled. Two groups waiting, but only one is on solid ground. The calm assurance of this verse is striking. It's the confidence of someone who knows how the story ends.
Ayah 32
أَمْ تَأْمُرُهُمْ أَحْلَـٰمُهُم بِهَـٰذَآ ۚ أَمْ هُمْ قَوْمٌ طَاغُونَ
Or do their minds1 command them to [say] this, or are they a transgressing people?
"Or do their minds command them to say this, or are they simply a transgressing people?" This is a razor-sharp rhetorical question. God is essentially asking: is their rejection based on rational thought, or are they just rebels who don't want to submit? The implied answer is obvious — no sound mind, looking at the evidence honestly, would reach the conclusions they've reached. Their denial isn't intellectual; it's moral. They don't want to believe because belief would require them to change how they live. This distinction between intellectual doubt and willful stubbornness is one the Quran makes repeatedly.
Ayah 33
أَمْ يَقُولُونَ تَقَوَّلَهُۥ ۚ بَل لَّا يُؤْمِنُونَ
Or do they say, "He has made it up"? Rather, they do not believe.
"Or do they say, 'He made it up'? No — they simply do not believe." The accusation that the Prophet fabricated the Quran is as old as the message itself. But notice the Quran's diagnosis — the real issue isn't that they've carefully analyzed the text and found it to be human-made. The real issue is that they refuse to believe. The accusation of fabrication is just a cover for a deeper unwillingness. When someone doesn't want to accept something, they'll find any excuse, no matter how flimsy. The Quran cuts through the excuse to expose the real problem.
Ayah 34
فَلْيَأْتُوا۟ بِحَدِيثٍ مِّثْلِهِۦٓ إِن كَانُوا۟ صَـٰدِقِينَ
Then let them produce a statement like it, if they should be truthful.
And here comes one of the Quran's most famous challenges: "Then let them produce a statement like it, if they are truthful." This is the Tahaddee — the challenge that has stood for over 1,400 years. If the Quran is man-made, then other humans should be able to produce something comparable. The Arabs of that era were the masters of language and poetry, yet none could meet this challenge. It's not just about matching the words — it's about matching the depth, the internal consistency, the prophetic content, the legal framework, and the spiritual impact all at once. The challenge remains open.
Ayah 35
أَمْ خُلِقُوا۟ مِنْ غَيْرِ شَىْءٍ أَمْ هُمُ ٱلْخَـٰلِقُونَ
Or were they created by nothing, or were they the creators [of themselves]?
Now the Quran launches into a devastating series of logical arguments. "Were they created from nothing, or are they themselves the creators?" This is a simple but profound dilemma. Either they came from nothing — which is absurd, since nothing doesn't produce something — or they created themselves, which is equally absurd. The only remaining option is that someone created them, and that Someone is God. This three-part logical argument has been recognized by philosophers and theologians throughout history as remarkably powerful in its simplicity. You don't need a philosophy degree to grasp it.
Ayah 36
أَمْ خَلَقُوا۟ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ ۚ بَل لَّا يُوقِنُونَ
Or did they create the heavens and the earth? Rather, they are not certain.
"Or did they create the heavens and the earth? No — they have no certainty." The questioning continues, pressing the point further. If they didn't create themselves, did they create the universe? Obviously not. And yet they live with a strange lack of certainty about the One who did. The verse implies that their doubt isn't based on evidence — if they thought about it honestly, the evidence points overwhelmingly toward a Creator. Their lack of certainty is a choice, not a conclusion. The universe didn't build itself, and deep down, they know it.
Ayah 37
أَمْ عِندَهُمْ خَزَآئِنُ رَبِّكَ أَمْ هُمُ ٱلْمُصَۣيْطِرُونَ
Or have they the depositories [containing the provision] of your Lord? Or are they the controllers [of them]?
"Or do they possess the treasures of your Lord, or are they in charge?" This question exposes another layer of human arrogance — the assumption that we're in control. Do they have access to God's infinite resources? Do they manage the affairs of the universe? The answer is so obviously no that the question itself becomes an argument. We don't control when we're born, when we die, or even the beating of our own hearts. Yet somehow, people act as if they're the masters of existence. The Quran uses these rapid-fire questions to dismantle that illusion piece by piece.
Ayah 38
أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ فَلْيَأْتِ مُسْتَمِعُهُم بِسُلْطَـٰنٍ مُّبِينٍ
Or have they a stairway [into the heaven] upon which they listen? Then let their listener produce a clear authority [i.e., proof].
"Or do they have a stairway to heaven by which they listen in?" This is almost mocking in its tone — do they have some secret ladder to the heavens where they can eavesdrop on divine councils? If so, let their listener bring clear proof. The image is vivid and slightly humorous. The Quraysh sometimes claimed their idols gave them access to divine knowledge, and this verse challenges that claim head-on. If you claim to have insider knowledge about how the universe works, show your evidence. The burden of proof is on the one making extraordinary claims.
Ayah 39
أَمْ لَهُ ٱلْبَنَـٰتُ وَلَكُمُ ٱلْبَنُونَ
Or has He daughters while you have sons?
"Or does He have daughters while you have sons?" This addresses a specific belief of the pre-Islamic Arabs, who attributed daughters to God (in the form of angels) while preferring sons for themselves. The irony was staggering — they considered daughters inferior, yet they assigned them to the Almighty. The Quran exposes this contradiction repeatedly. It's not just a theological correction; it's a critique of the deeply misogynistic values that underpinned their entire worldview. They dishonored both God and their own daughters simultaneously.
Ayah 40
أَمْ تَسْـَٔلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ
Or do you, [O Muḥammad], ask of them a payment, so they are by debt burdened down?
"Or do you ask them for a payment, so that they are burdened with debt?" The Prophet never asked for any material compensation for his message — no fees, no donations, no salary. This verse reminds the Quraysh that they have no financial excuse for rejecting him. He's not trying to get rich off them. He's not running a business. The message is free, which makes their rejection even harder to justify. When someone offers you something valuable at no cost and you still refuse it, the problem clearly isn't the price.
Ayah 41
أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ
Or have they [knowledge of] the unseen, so they write [it] down?
"Or do they have knowledge of the unseen, so they write it down?" Do the deniers have access to hidden knowledge that tells them there's no God, no afterlife, no accountability? If so, where are their records? Where's their evidence? The verse implies that their denial is based on absolutely nothing — no proof, no revelation, no logical argument. They're making the most consequential bet of their existence — that there is no Day of Judgment — with zero evidence to support it. That's not rationality; that's recklessness.
Ayah 42
أَمْ يُرِيدُونَ كَيْدًا ۖ فَٱلَّذِينَ كَفَرُوا۟ هُمُ ٱلْمَكِيدُونَ
Or do they intend a plan? But those who disbelieve - they are the object of a plan.
"Or do they intend to plot? It is the disbelievers who are themselves ensnared in a plot." The Quraysh were constantly scheming against the Prophet — planning to discredit him, harm him, drive him out. But the Quran flips the narrative: their plotting is actually working against them. Every scheme they devise only hastens their own downfall. This is a pattern throughout history — those who conspire against truth often end up being destroyed by their own plans. God's plan is always greater than any human scheme, and those who oppose it ultimately trap themselves.
Ayah 43
أَمْ لَهُمْ إِلَـٰهٌ غَيْرُ ٱللَّهِ ۚ سُبْحَـٰنَ ٱللَّهِ عَمَّا يُشْرِكُونَ
Or have they a deity other than Allāh? Exalted is Allāh above whatever they associate with Him.
"Or do they have a god other than Allah? Glorified is Allah above what they associate with Him." This is the climax of the entire series of questions — after dismantling every possible excuse for their disbelief, it comes down to this: do they actually have another deity who can do what Allah does? Create, sustain, give life, cause death? The answer is an emphatic no, and the verse immediately follows with a declaration of God's transcendence above all false associations. It's like a closing argument in a courtroom — after presenting overwhelming evidence, the final statement seals the case.
Ayah 44
وَإِن يَرَوْا۟ كِسْفًا مِّنَ ٱلسَّمَآءِ سَاقِطًا يَقُولُوا۟ سَحَابٌ مَّرْكُومٌ
And if they were to see a fragment from the sky falling,1 they would say, "[It is merely] clouds heaped up."
"And even if they saw a piece of the sky falling, they would say, 'It's just heaped-up clouds.'" This verse is almost heartbreaking in what it reveals about the depth of human denial. Even if they witnessed a miracle as dramatic as the sky breaking apart, they'd rationalize it away. "Oh, it's just clouds." This is a powerful commentary on how denial works — it's not about evidence. You can pile up evidence to the sky, and someone determined not to believe will always find an alternative explanation. The problem was never the proof; the problem was the heart.
Ayah 45
فَذَرْهُمْ حَتَّىٰ يُلَـٰقُوا۟ يَوْمَهُمُ ٱلَّذِى فِيهِ يُصْعَقُونَ
So leave them until they meet their Day in which they will be struck insensible -
"So leave them until they meet their Day in which they will be struck unconscious." God tells the Prophet to step back and let things take their course. There's a limit to how much you can do for people who refuse to listen. The "Day in which they will be struck unconscious" — some scholars say this refers to the Day of Judgment itself, when the sheer terror of it will overwhelm them, and others connect it to their death or to a worldly punishment. Either way, reality will eventually assert itself, whether they believed in it or not.
Ayah 46
يَوْمَ لَا يُغْنِى عَنْهُمْ كَيْدُهُمْ شَيْـًٔا وَلَا هُمْ يُنصَرُونَ
The Day their plan will not avail them at all, nor will they be helped.
"The Day when their plotting will not avail them at all, nor will they be helped." All those schemes, all that political maneuvering, all those alliances built to oppose the truth — none of it will matter. The power structures of this world dissolve completely on the Day of Judgment. No one will be able to help them — not their allies, not their idols, not their wealth. It's the ultimate leveling of the playing field. Every advantage they thought they had turns out to be worthless. Only faith and good deeds retain their value.
Ayah 47
وَإِنَّ لِلَّذِينَ ظَلَمُوا۟ عَذَابًا دُونَ ذَٰلِكَ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
And indeed, for those who have wronged is a punishment1 before that, but most of them do not know.
"And indeed, for those who do wrong, there is a punishment before that — but most of them do not know." This is an important addition — punishment isn't only reserved for the Hereafter. There are consequences in this world too. Whether it's the defeat at Badr, personal calamities, or the spiritual emptiness that comes from living in denial of truth, wrongdoers often face repercussions before the final accounting. But most people don't recognize these worldly punishments for what they are. They chalk them up to bad luck or coincidence rather than seeing them as warnings from the divine.
Ayah 48
وَٱصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا ۖ وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ
And be patient, [O Muḥammad], for the decision of your Lord, for indeed, you are in Our eyes [i.e., sight]. And exalt [Allāh] with praise of your Lord when you arise
"So be patient for the command of your Lord, for indeed you are in Our Eyes. And glorify the praise of your Lord when you arise." After all the warnings to the deniers, God turns to His beloved Prophet with words of immense tenderness — "you are in Our Eyes," meaning "We are watching over you, protecting you, caring for you." What a beautiful reassurance. Being patient is hard, especially when you're being mocked and persecuted, but knowing that God Himself is watching over you changes everything. The instruction to glorify God "when you arise" — whether from sleep, from sitting, or from prayer — reminds us that gratitude and praise should be woven into the fabric of our daily movements.
Ayah 49
وَمِنَ ٱلَّيْلِ فَسَبِّحْهُ وَإِدْبَـٰرَ ٱلنُّجُومِ
And in a part of the night exalt Him and after [the setting of] the stars.
"And in part of the night, glorify Him, and after the stars retreat." The surah closes with a prescription for spiritual nourishment — night worship and pre-dawn devotion. The night, when the world is quiet and distractions fade, is a special time for connecting with God. And "after the stars" — the moments just before dawn when the night sky begins to lighten — is one of the most spiritually potent times in Islamic tradition. It's when tahajjud prayers are offered and when du'a is most readily accepted. The surah that began with cosmic oaths and terrifying warnings ends on this intimate, personal note: turn to God in the stillness of the night, and you'll find everything you need.