Whatever is in the heavens and whatever is on the earth exalts Allāh, and He is the Exalted in Might, the Wise.
2
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huwa alladhī akhraja alladhīna kafarū min ahli l-kitābi min diyārihim li-awwali l-ḥashri mā ẓanantum an yakhrujū waẓannū annahum māniʿatuhum ḥuṣūnuhum mina l-lahi fa-atāhumu l-lahu min ḥaythu lam yaḥtasibū waqadhafa fī qulūbihimu l-ruʿ'ba yukh'ribūna buyūtahum bi-aydīhim wa-aydī l-mu'minīna fa-iʿ'tabirū yāulī l-abṣāri
It is He who expelled the ones who disbelieved among the People of the Scripture from their homes at the first gathering. You did not think they would leave, and they thought that their fortresses would protect them from Allāh; but [the decree of] Allāh came upon them from where they had not expected, and He cast terror into their hearts [so] they destroyed their houses by their [own] hands and the hands of the believers. So take warning, O people of vision.
And if not that Allāh had decreed for them evacuation, He would have punished them in [this] world, and for them in the Hereafter is the punishment of the Fire.
That is because they opposed Allāh and His Messenger. And whoever opposes Allāh - then indeed, Allāh is severe in penalty.
5
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mā qaṭaʿtum min līnatin aw taraktumūhā qāimatan ʿalā uṣūlihā fabi-idh'ni l-lahi waliyukh'ziya l-fāsiqīna
Whatever you have cut down of [their] palm trees or left standing on their trunks - it was by permission of Allāh and so He would disgrace the defiantly disobedient.
And what Allāh restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allāh gives His messengers power over whom He wills, and Allāh is over all things competent.
And what Allāh restored to His Messenger from the people of the towns - it is for Allāh and for the Messenger and for [his] near relatives and orphans and the needy and the [stranded] traveler - so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. And fear Allāh; indeed, Allāh is severe in penalty.
8
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lil'fuqarāi l-muhājirīna alladhīna ukh'rijū min diyārihim wa-amwālihim yabtaghūna faḍlan mina l-lahi wariḍ'wānan wayanṣurūna l-laha warasūlahu ulāika humu l-ṣādiqūna
For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allāh and [His] approval and supporting [the cause of] Allāh and His Messenger, [there is also a share]. Those are the truthful.
And [also for] those who were settled in the Home [i.e.,al-Madīnah] and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what they [i.e., the emigrants] were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul - it is those who will be the successful.
And [there is a share for] those who come after them, saying, "Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful."
11
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alam tara ilā alladhīna nāfaqū yaqūlūna li-ikh'wānihimu alladhīna kafarū min ahli l-kitābi la-in ukh'rij'tum lanakhrujanna maʿakum walā nuṭīʿu fīkum aḥadan abadan wa-in qūtil'tum lananṣurannakum wal-lahu yashhadu innahum lakādhibūna
Have you not considered those who practice hypocrisy, saying to their brothers [i.e., associates] who have disbelieved among the People of the Scripture, "If you are expelled, we will surely leave with you, and we will not obey, in regard to you, anyone - ever; and if you are fought, we will surely aid you." But Allāh testifies that they are liars.
If they are expelled, they will not leave with them, and if they are fought, they will not aid them. And [even] if they should aid them, they will surely turn their backs; then [thereafter] they will not be aided.
You [believers] are more fearful within their breasts than Allāh. That is because they are a people who do not understand.
14
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lā yuqātilūnakum jamīʿan illā fī quran muḥaṣṣanatin aw min warāi judurin basuhum baynahum shadīdun taḥsabuhum jamīʿan waqulūbuhum shattā dhālika bi-annahum qawmun lā yaʿqilūna
They will not fight you all except within fortified cities or from behind walls. Their violence [i.e., enmity] among themselves is severe. You think they are together, but their hearts are diverse. That is because they are a people who do not reason.
[The hypocrites are] like the example of Satan when he says to man, "Disbelieve." But when he disbelieves, he says, "Indeed, I am disassociated from you. Indeed, I fear Allāh, Lord of the worlds."
O you who have believed, fear Allāh. And let every soul look to what it has put forth for tomorrow - and fear Allāh. Indeed, Allāh is Aware of what you do.
Whatever is in the heavens and whatever is on the earth exalts Allāh,1 and He is the Exalted in Might, the Wise.
This surah opens with a cosmic declaration — everything in the heavens and the earth glorifies Allah. Every atom, every star, every creature is engaged in this constant praise. It's a powerful way to set the stage for what's coming, because the story of this surah is about a specific earthly conflict — the expulsion of the Jewish tribe Banu Nadir from Medina. By starting with this universal truth, Allah is reminding you that even when messy human politics unfold, they happen within a divine framework. He is Al-Aziz, the All-Mighty, and Al-Hakim, the All-Wise — meaning nothing escapes His power or His wisdom.
It is He who expelled the ones who disbelieved among the People of the Scripture1 from their homes at the first gathering.2 You did not think they would leave, and they thought that their fortresses would protect them from Allāh; but [the decree of] Allāh came upon them from where they had not expected, and He cast terror into their hearts [so] they destroyed their houses by their [own] hands and the hands of the believers. So take warning, O people of vision.
This is the core historical narrative of the surah. The Banu Nadir were a Jewish tribe in Medina who had a treaty with the Prophet but broke it by conspiring against him — even plotting to assassinate him. Nobody expected them to actually be expelled, including themselves. They were wealthy, well-established, and had strong fortresses they thought were impenetrable. But Allah struck terror into their hearts, and here's the striking detail — they ended up demolishing their own homes with their own hands so the Muslims couldn't benefit from them, while the believers dismantled what remained. The ayah ends with one of the Quran's most powerful directives: take a lesson from this, you who have insight. History isn't just stories — it's a classroom.
And if not that Allāh had decreed for them evacuation, He would have punished them in [this] world, and for them in the Hereafter is the punishment of the Fire.
Allah makes clear that exile was actually the lighter punishment. Had He not decreed banishment for the Banu Nadir, their fate in this world would have been far worse — possibly complete destruction like earlier nations. And even with the exile, there's still accountability waiting in the Hereafter. This is a sobering reminder that sometimes what looks like a devastating consequence is actually mercy in disguise. The worldly punishment of displacement, as harsh as it was, spared them from something greater.
That is because they opposed Allāh and His Messenger. And whoever opposes Allāh - then indeed, Allāh is severe in penalty.
Here's the straightforward reason behind what happened to the Banu Nadir — they opposed Allah and His Messenger. They broke their covenant, conspired with the enemies of the Muslim community, and actively worked to undermine the Prophet's mission in Medina. The principle is universal and timeless: whoever sets themselves against Allah's guidance will find that Allah is severe in penalty. This isn't about God being vindictive — it's about natural consequences. When you deliberately position yourself against truth and justice, the fallout is inevitable.
Whatever you have cut down of [their] palm trees or left standing on their trunks - it was by permission of Allāh and so He would disgrace the defiantly disobedient.
During the siege of the Banu Nadir's strongholds, the Muslims cut down some of their palm trees to pressure them into surrendering. This became a point of controversy — the Banu Nadir accused the Muslims of destruction, and even some Muslims felt uneasy about it. Allah settles the matter here: whether the trees were cut or left standing, it was all by His permission. The strategic purpose was to humiliate and demoralize those who were defiantly disobedient. In warfare, difficult decisions sometimes have to be made, and this verse affirms that the Muslims acted within divine sanction, not out of wanton destruction.
And what Allāh restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels,1 but Allāh gives His messengers power over whom He wills, and Allāh is over all things competent.
This verse introduces an important concept — fay', which is property gained without actual military combat. The Banu Nadir surrendered and left, so there was no cavalry charge, no battle with horses and camels. Allah restored this wealth to His Messenger directly. The point being made is significant: this wasn't war booty earned through fighting, so the normal rules of spoils distribution don't apply here. Allah grants authority to His messengers over whomever He wills, and His power encompasses everything. It's a reminder that victory doesn't always come through the sword.
And what Allāh restored to His Messenger from the people of the towns - it is for Allāh and for the Messenger and for [his] near relatives1 and orphans and the needy and the [stranded] traveler2 - so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. And fear Allāh; indeed, Allāh is severe in penalty.
This is one of the Quran's most important verses on economic justice. The wealth recovered from the Banu Nadir is allocated to Allah's cause, the Messenger, relatives of the Prophet, orphans, the needy, and travelers. Then comes the critical principle — so that wealth does not just circulate among the rich among you. Think about that for a moment. Fourteen centuries ago, the Quran identified concentrated wealth as a societal problem and built redistribution into its economic model. The verse then broadens into a universal command: whatever the Messenger gives you, take it, and whatever he forbids, abstain from it. Fear Allah, because His accountability is real.
For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allāh and [His] approval and supporting [the cause of] Allāh and His Messenger, [there is also a share]. Those are the truthful.
Now Allah specifies who among the community most deserves this wealth — the Muhajirin, the emigrants who left everything behind in Mecca. These weren't just refugees; they were people who were driven from their homes and stripped of their properties specifically because of their faith. They sought Allah's bounty and pleasure, and they dedicated themselves to supporting Allah's cause and His Messenger. Allah calls them 'the truthful' — as-sadiqun. Their sacrifice validated their claim to faith. It wasn't lip service; they literally gave up everything they had.
And [also for] those who were settled in the Home [i.e.,al-Madīnah] and [adopted] the faith before them.1 They love those who emigrated to them and find not any want in their breasts of what they [i.e., the emigrants] were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul - it is those who will be the successful.
If the previous verse honored the Muhajirin, this one is a beautiful tribute to the Ansar — the people of Medina who welcomed the emigrants into their city and their homes. The Ansar loved those who came to them, felt no jealousy over what the emigrants received, and — here's the remarkable part — preferred others over themselves even when they themselves were in need. This quality, called ithar in Arabic, is one of the highest moral stations in Islam. The verse ends with a universal truth that transcends its historical moment: whoever is protected from the stinginess of their own soul, those are the truly successful ones. Generosity isn't just about money — it's about conquering your own selfishness.
And [there is a share for] those who come after them, saying, "Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful."
This verse completes a beautiful trilogy — first the Muhajirin, then the Ansar, and now those who come after them in faith across all generations. And what do these later believers say? They pray for forgiveness for themselves and for those who came before them in faith, and they ask Allah not to place any resentment in their hearts toward fellow believers. This is the dua of a healthy ummah — one that honors its predecessors rather than tearing them down. If you ever feel bitterness toward other Muslims, this verse is your medicine. It models the attitude every generation should carry: gratitude for those who came before and genuine love across the community.
Have you not considered those who practice hypocrisy, saying to their brothers [i.e., associates] who have disbelieved among the People of the Scripture, "If you are expelled, we will surely leave with you, and we will not obey, in regard to you, anyone - ever; and if you are fought, we will surely aid you." But Allāh testifies that they are liars.
The scene shifts to the hypocrites of Medina — those who secretly sided with the Banu Nadir. They sent messages to the tribe saying all the right things: if you're expelled, we'll leave with you; if you're attacked, we'll fight alongside you; we'll never obey anyone against you. Big promises from people with small courage. Allah immediately exposes them as liars. This is a pattern you'll see repeated throughout history and even in your own life — people who talk a big game when there's no cost, making promises they have zero intention of keeping.
If they are expelled, they will not leave with them, and if they are fought, they will not aid them. And [even] if they should aid them, they will surely turn their backs; then [thereafter] they will not be aided.
Allah doesn't just call the hypocrites liars — He proves it with a precise prediction. If the Banu Nadir are expelled, the hypocrites won't actually leave with them. If fighting breaks out, they won't come to help. And even in the hypothetical scenario where they do show up, they'll turn tail and run, leaving everyone worse off. This is exactly what happened historically — the hypocrites abandoned the Banu Nadir completely when it mattered. Promises without character behind them are just noise.
You [believers] are more fearful within their breasts than Allāh. That is because they are a people who do not understand.
Here's a fascinating psychological insight — the hypocrites and the Banu Nadir feared the believers more than they feared Allah. That's a devastating diagnosis. Their fear was misplaced because they lacked real understanding. When you don't truly comprehend who Allah is and what He's capable of, you end up fearing created beings instead of the Creator. This is why authentic knowledge of God matters so much — it recalibrates your entire fear response. You stop being paralyzed by people and start being accountable to the One who actually holds all power.
They will not fight you all except within fortified cities or from behind walls. Their violence [i.e., enmity] among themselves is severe. You think they are together, but their hearts are diverse. That is because they are a people who do not reason.
Allah further exposes the weakness of these groups — they won't fight the believers in open terrain, only from behind fortified walls and barriers. They appear united on the surface, but their hearts are completely divided. This is one of the Quran's sharpest observations about alliances built on falsehood rather than principle. From the outside, they look like a solid bloc, but internally they're fractured, suspicious of each other, and incapable of genuine unity. The reason? They don't use their reason. When you abandon sincere pursuit of truth, even your alliances become hollow.
[Theirs is] like the example of those shortly before them: they tasted the bad consequence of their affair, and they will have a painful punishment.
Allah draws a parallel between the Banu Nadir and those who came before them — likely referring to the Banu Qaynuqa, another Jewish tribe expelled from Medina shortly before, or possibly earlier destroyed nations. They tasted the bitter consequences of their choices recently, not in some distant past. And beyond the worldly punishment, a painful punishment still awaits. The lesson is about patterns — when you see what happened to others who walked the same path of treachery and defiance, and you choose to walk it anyway, you have no excuse.
[The hypocrites are] like the example of Satan when he says to man, "Disbelieve." But when he disbelieves, he says, "Indeed, I am disassociated from you. Indeed, I fear Allāh, Lord of the worlds."
This is one of the Quran's most chilling analogies. The hypocrites who encouraged the Banu Nadir to resist are compared to Shaytan himself. Satan tells a person to disbelieve, eggs them on, makes rebellion seem like a great idea — but the moment that person actually follows through and faces the consequences, Satan says, 'I have nothing to do with you. I fear Allah, Lord of all the worlds.' The betrayal is total. Those who incite others to evil will disown them when accountability arrives. It's a warning to be very careful about who you listen to and whose encouragement you follow.
So the outcome for both of them is that they will be in the Fire, abiding eternally therein. And that is the recompense of the wrongdoers.
The outcome for both the deceiver and the deceived is the same — the Fire, forever. The one who whispered the bad advice and the one who followed it both end up in the same place. There's no plea bargain, no pointing fingers that gets you off the hook. This is the recompense of the wrongdoers. It strips away the illusion that you can blame someone else for your choices. Yes, the manipulator is guilty, but so is the person who allowed themselves to be manipulated when they had the capacity to know better.
O you who have believed, fear Allāh. And let every soul look to what it has put forth for tomorrow - and fear Allāh. Indeed, Allāh is Aware of what you do.
After all the historical narrative and warnings, Allah turns directly to the believers with deeply personal advice. Fear Allah, and let every soul look at what it has sent forth for tomorrow. That word 'tomorrow' is so evocative — it makes the Day of Judgment feel immediate, not abstract. You're not preparing for some far-off event; you're packing for tomorrow. What have you sent ahead? What's in your spiritual account? Then the command to fear Allah is repeated, followed by the reminder that He is fully aware of everything you do. This verse has been a favorite for self-reflection among Muslims for centuries, and for good reason — it turns the mirror squarely on you.
And be not like those who forgot Allāh, so He made them forget themselves. Those are the defiantly disobedient.
Don't be like those who forgot Allah, so He made them forget themselves. Read that again, because it's profound. When you disconnect from God, you don't just lose your spirituality — you lose yourself. You forget your purpose, your potential, your true nature. Forgetting Allah leads to forgetting who you are and why you're here. It's a form of existential amnesia that manifests as chasing meaningless distractions, living without direction, and never quite feeling whole. These are the fasiqun — the defiantly disobedient — and their punishment begins in this life with that very disconnection.
Not equal are the companions of the Fire and the companions of Paradise. The companions of Paradise - they are the attainers [of success].
A simple but definitive statement — the people of the Fire and the people of Paradise are not equal. The companions of Paradise are the true achievers, the ones who attained ultimate success. In a world that measures success by wealth, followers, and status, the Quran redefines it entirely. Real achievement is making it to Paradise. Everything else is temporary metrics on a temporary scoreboard. This verse cuts through all the noise and asks you to think about what winning actually looks like in the grand scheme.
If We had sent down this Qur’ān upon a mountain, you would have seen it humbled and splitting from fear of Allāh. And these examples We present to the people that perhaps they will give thought.
If this Quran had been sent down upon a mountain — a massive, solid, immovable mountain — you would have seen it humbled and shattered from the fear of Allah. Let that image settle in your mind. A mountain can't bear the weight of this revelation, yet it's been entrusted to the human heart. Allah presents these parables so people will reflect, and the implied question is uncomfortable: if a mountain would crack under the gravity of this message, why do our hearts remain so hard? This verse is a wake-up call about how seriously we should take the Quran — it's not casual reading material.
He is Allāh, other than whom there is no deity, Knower of the unseen and the witnessed.1 He is the Entirely Merciful, the Especially Merciful.
The surah's grand finale begins with Allah introducing Himself through His names and attributes. He is Allah — there is no god but Him. He knows the unseen and the witnessed, meaning nothing is hidden from Him, whether it's a secret you've buried deep or something in plain sight. He is Ar-Rahman, the Most Gracious, whose mercy encompasses everything, and Ar-Rahim, the Most Merciful, whose mercy is specifically directed toward the believers. After twenty-one verses about conflict, betrayal, and consequences, this return to Allah's essential nature feels like coming home. He is, above all, merciful.
He is Allāh, other than whom there is no deity, the Sovereign,1 the Pure,2 the Perfection,3 the Grantor of Security,4 the Overseer,5 the Exalted in Might,6 the Compeller,7 the Superior.8 Exalted is Allāh above whatever they associate with Him.
The divine names keep flowing — Al-Malik, the Sovereign who owns and controls everything; Al-Quddus, the Holy One free from any imperfection; As-Salam, the Source of Peace; Al-Mu'min, the Granter of Security; Al-Muhaymin, the Guardian who watches over all; Al-Aziz, the Almighty; Al-Jabbar, the Compeller whose will cannot be resisted; Al-Mutakabbir, the Supreme in greatness. Each name reveals a different facet of who God is, and together they paint a picture of absolute majesty. The verse ends by declaring Allah glorified far above anything people associate with Him. No partner, no rival, no equal — just Him, in all His magnificence.
He is Allāh, the Creator,1 the Producer,2 the Fashioner;3 to Him belong the best names.4 Whatever is in the heavens and earth is exalting Him. And He is the Exalted in Might, the Wise.5
The surah closes with three more magnificent names — Al-Khaliq, the Creator who brings things into existence from nothing; Al-Bari, the Inventor who designs with flawless precision; Al-Musawwir, the Fashioner who gives everything its unique form and appearance. Think about the progression: He creates, He designs, He shapes. Every face you've ever seen, every leaf, every snowflake — fashioned by Him. To Him belong the most beautiful names, and everything in the heavens and the earth glorifies Him. The surah ends exactly where it began — with universal glorification — creating a perfect circle. He is the All-Mighty, the All-Wise, and that's the final word.