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إبراهيم

Surah IBRAHIM / Abraham phonetic | Surah 14

IBRAHIM · 52 verses

Bismi Allāhi Ar-Raĥmāni Ar-Raĥīmi

1 'Alif-Lām-Rā Kitābun 'Anzalnāhu 'Ilayka Litukhrija An-Nāsa Mina Až-Žulumāti 'Ilá An-Nūr Bi'idhni Rabbihim 'Ilá Şirāţi Al-`Azīzi Al-Ĥamīdi

2 Allāhi Al-Ladhī Lahu Mā Fī As-Samāwāti Wa Mā Fī Al-'Arđi Wa Waylun Lilkāfirīna Min `Adhābin Shadīdin

3 Al-Ladhīna Yastaĥibbūna Al-Ĥayāata Ad-Dunyā `Alá Al-'Ākhirati Wa Yaşuddūna `An Sabīli Allāhi Wa Yabghūnahā `Iwajāan 'Ūlā'ika Fī Đalālin Ba`īdin

4 Wa Mā 'Arsalnā Min Rasūlin 'Illā Bilisāni Qawmihi Liyubayyina Lahum Fayuđillu Allāhu Man Yashā'u Wa Yahdī Man Yashā'u Wa Huwa Al-`Azīzu Al-Ĥakīmu

5 Wa Laqad 'Arsalnā Mūsá Bi'āyātinā 'An 'Akhrij Qawmaka Mina Až-Žulumāti 'Ilá An-Nūri Wa Dhakkirhum Bi'ayyāmi Allāhi 'Inna Fī Dhālika La'āyātin Likulli Şabbārin Shakūrin

6 Wa 'Idh Qāla Mūsá Liqawmihi Adhkurū Ni`mata Allāhi `Alaykum 'Idh 'Anjākum Min 'Āli Fir`awna Yasūmūnakum Sū'a Al-`Adhābi Wa Yudhabbiĥūna 'Abnā'akum Wa Yastaĥyūna Nisā'akum Wa Fī Dhālikum Balā'un Min Rabbikum `Ažīmun

7 Wa 'Idh Ta'adhana Rabbukum La'in Shakartum La'azīdannakum Wa La'in Kafartum 'Inna `Adhābī Lashadīdun

8 Wa Qāla Mūsá 'In Takfurū 'Antum Wa Man Fī Al-'Arđi Jamī`āan Fa'inna Allāha Laghanīyun Ĥamīdun

9 'Alam Ya'tikum Naba'u Al-Ladhīna Min Qablikum Qawmi Nūĥin Wa `Ādin Wa Thamūda Wa Al-Ladhīna Min Ba`dihim Lā Ya`lamuhum 'Illā Allāhu Jā'at/hum Rusuluhum Bil-Bayyināti Faraddū 'Aydiyahum Fī 'Afwāhihim Wa Qālū 'Innā Kafarnā Bimā 'Ursiltum Bihi Wa 'Innā Lafī Shakkin Mimmā Tad`ūnanā 'Ilayhi Murībin

10 Qālat Rusuluhum 'Afī Allāhi Shakkun Fāţiri As-Samāwāti Wa Al-'Arđi Yad`ūkum Liyaghfira Lakum Min Dhunūbikum Wa Yu'uakhkhirakum 'Ilá 'Ajalin Musammáan Qālū 'In 'Antum 'Illā Basharun Mithlunā Turīdūna 'An Taşuddūnā `Ammā Kāna Ya`budu 'Ābā'uunā Fa'tūnā Bisulţānin Mubīnin

11 Qālat Lahum Rusuluhum 'In Naĥnu 'Illā Basharun Mithlukum Wa Lakinna Allāha Yamunnu `Alá Man Yashā'u Min `Ibādihi Wa Mā Kāna Lanā 'An Na'tiyakum Bisulţānin 'Illā Bi'idhni Allāhi Wa `Alá Allāhi Falyatawakkali Al-Mu'uminūna

12 Wa Mā Lanā 'Allā Natawakkala `Alá Allāhi Wa Qad Hadānā Subulanā Wa Lanaşbiranna `Alá Mā 'Ādhaytumūnā Wa `Alá Allāhi Falyatawakkali Al-Mutawakkilūna

13 Wa Qāla Al-Ladhīna Kafarū Lirusulihim Lanukhrijannakum Min 'Arđinā 'Aw Lata`ūdunna Fī Millatinā Fa'awĥá 'Ilayhim Rabbuhum Lanuhlikanna Až-Žālimīna

14 Wa Lanuskinannakumu Al-'Arđa Min Ba`dihim Dhālika Liman Khāfa Maqāmī Wa Khāfa Wa`īdi

15 Wa Astaftaĥū Wa Khāba Kullu Jabbārin `Anīdin

16 Min Warā'ihi Jahannamu Wa Yusqá Min Mā'in Şadīdin

17 Yatajarra`uhu Wa Lā Yakādu Yusīghuhu Wa Ya'tīhi Al-Mawtu Min Kulli Makānin Wa Mā Huwa Bimayyitin Wa Min Warā'ihi `Adhābun Ghalīžun

18 Mathalu Al-Ladhīna Kafarū Birabbihim 'A`māluhum Karamādin Ashtaddat Bihi Ar-Rīĥu Fī Yawmin `Āşifin Lā Yaqdirūna Mimmā Kasabū `Alá Shay'in Dhālika Huwa Ađ-Đalālu Al-Ba`īdu

19 'Alam Tará 'Anna Allāha Khalaqa As-Samāwāti Wa Al-'Arđa Bil-Ĥaqqi 'In Yasha' Yudh/hibkum Wa Ya'ti Bikhalqin Jadīdin

20 Wa Mā Dhālika `Alá Allāhi Bi`azīzin

21 Wa Barazū Lillāhi Jamī`āan Faqāla Ađ-Đu`afā'u Lilladhīna Astakbarū 'Innā Kunnā Lakum Taba`āan Fahal 'Antum Mughnūna `Annā Min `Adhābi Allāhi Min Shay'in Qālū Law Hadānā Allāhu Lahadaynākum Sawā'un `Alaynā 'Ajazi`nā 'Am Şabarnā Mā Lanā Min Maĥīşin

22 Wa Qāla Ash-Shayţānu Lammā Quđiya Al-'Amru 'Inna Allāha Wa`adakum Wa`da Al-Ĥaqqi Wa Wa`adtukum Fa'akhlaftukum Wa Mā Kāna Lī `Alaykum Min Sulţānin 'Illā 'An Da`awtukum Fāstajabtum Lī Falā Talūmūnī Wa Lūmū 'Anfusakum Mā 'Anā Bimuşrikhikum Wa Mā 'Antum Bimuşrikhīya 'Innī Kafartu Bimā 'Ashraktumūnī Min Qablu 'Inna Až-Žālimīna Lahum `Adhābun 'Alīmun

23 Wa 'Udkhila Al-Ladhīna 'Āmanū Wa `Amilū Aş-Şāliĥāti Jannātin Tajrī Min Taĥtihā Al-'Anhāru Khālidīna Fīhā Bi'idhni Rabbihim Taĥīyatuhum Fīhā Salāmun

24 'Alam Tará Kayfa Đaraba Allāhu Mathalāan Kalimatan Ţayyibatan Kashajaratin Ţayyibatin 'Aşluhā Thābitun Wa Far`uhā Fī As-Samā'i

25 Tu'utī 'Ukulahā Kulla Ĥīnin Bi'idhni Rabbihā Wa Yađribu Allāhu Al-'Amthāla Lilnnāsi La`allahum Yatadhakkarūna

26 Wa Mathalu Kalimatin Khabīthatin Kashajaratin Khabīthatin Ajtuththat Min Fawqi Al-'Arđi Mā Lahā Min Qarārin

27 Yuthabbitu Allāhu Al-Ladhīna 'Āmanū Bil-Qawli Ath-Thābiti Fī Al-Ĥayāati Ad-Dunyā Wa Fī Al-'Ākhirati Wa Yuđillu Allāhu Až-Žālimīna Wa Yaf`alu Allāhu Mā Yashā'u

28 'Alam Tará 'Ilá Al-Ladhīna Baddalū Ni`mata Allāhi Kufrāan Wa 'Aĥallū Qawmahum Dāra Al-Bawāri

29 Jahannama Yaşlawnahā Wa Bi'sa Al-Qarāru

30 Wa Ja`alū Lillāhi 'Andādāan Liyuđillū `An Sabīlihi Qul Tamatta`ū Fa'inna Maşīrakum 'Ilá An-Nāri

31 Qul Li`ibādiya Al-Ladhīna 'Āmanū Yuqīmū Aş-Şalāata Wa Yunfiqū Mimmā Razaqnāhum Sirrāan Wa `Alāniyatan Min Qabli 'An Ya'tiya Yawmun Lā Bay`un Fīhi Wa Lā Khilālun

32 Allāhu Al-Ladhī Khalaqa As-Samāwāti Wa Al-'Arđa Wa 'Anzala Mina As-Samā'i Mā'an Fa'akhraja Bihi Mina Ath-Thamarāti Rizqāan Lakum Wa Sakhkhara Lakumu Al-Fulka Litajriya Fī Al-Baĥri Bi'amrihi Wa Sakhkhara Lakumu Al-'Anhāra

33 Wa Sakhkhara Lakumu Ash-Shamsa Wa Al-Qamara Dā'ibayni Wa Sakhkhara Lakumu Al-Layla Wa An-Nahār

34 Wa 'Ātākum Min Kulli Mā Sa'altumūhu Wa 'In Ta`uddū Ni`mata Allāhi Lā Tuĥşūhā 'Inna Al-'Insāna Lažalūmun Kaffārun

35 Wa 'Idh Qāla 'Ibrāhīmu Rabbi Aj`al Hādhā Al-Balada 'Āmināan Wa Ajnubnī Wa Banīya 'An Na`buda Al-'Aşnāma

36 Rabbi 'Innahunna 'Ađlalna Kathīrāan Mina An-Nāsi Faman Tabi`anī Fa'innahu Minnī Wa Man `Aşānī Fa'innaka Ghafūrun Raĥīmun

37 Rabbanā 'Innī 'Askantu Min Dhurrīyatī Biwādin Ghayri Dhī Zar`in `Inda Baytika Al-Muĥarrami Rabbanā Liyuqīmū Aş-Şalāata Fāj`al 'Af'idatan Mina An-Nāsi Tahwī 'Ilayhim Wa Arzuqhum Mina Ath-Thamarāti La`allahum Yashkurūna

38 Rabbanā 'Innaka Ta`lamu Mā Nukhfī Wa Mā Nu`linu Wa Mā Yakhfá `Alá Allāhi Min Shay'in Fī Al-'Arđi Wa Lā Fī As-Samā'i

39 Al-Ĥamdu Lillāhi Al-Ladhī Wahaba Lī `Alá Al-Kibari 'Ismā`īla Wa 'Isĥāqa 'Inna Rabbī Lasamī`u Ad-Du`ā'i

40 Rabbi Aj`alnī Muqīma Aş-Şalāati Wa Min Dhurrīyatī Rabbanā Wa Taqabbal Du`ā'i

41 Rabbanā Aghfir Lī Wa Liwālidayya Wa Lilmu'uminīna Yawma Yaqūmu Al-Ĥisābu

42 Wa Lā Taĥsabanna Allāha Ghāfilāan `Ammā Ya`malu Až-Žālimūna 'Innamā Yu'uakhkhiruhum Liyawmin Tashkhaşu Fīhi Al-'Abşāru

43 Muhţi`īna Muqni`ī Ru'ūsihim Lā Yartaddu 'Ilayhim Ţarfuhum Wa 'Af'idatuhum Hawā'un

44 Wa 'Andhiri An-Nāsa Yawma Ya'tīhimu Al-`Adhābu Fayaqūlu Al-Ladhīna Žalamū Rabbanā 'Akhkhirnā 'Ilá 'Ajalin Qarībin Nujib Da`wataka Wa Nattabi`i Ar-Rusula 'Awalam Takūnū 'Aqsamtum Min Qablu Mā Lakum Min Zawālin

45 Wa Sakantum Fī Masākini Al-Ladhīna Žalamū 'Anfusahum Wa Tabayyana Lakum Kayfa Fa`alnā Bihim Wa Đarabnā Lakumu Al-'Amthāla

46 Wa Qad Makarū Makrahum Wa `Inda Allāhi Makruhum Wa 'In Kāna Makruhum Litazūla Minhu Al-Jibālu

47 Falā Taĥsabanna Allāha Mukhlifa Wa`dihi Rusulahu 'Inna Allāha `Azīzun Dhū Antiqāmin

48 Yawma Tubaddalu Al-'Arđu Ghayra Al-'Arđi Wa As-Samāwātu Wa Barazū Lillāhi Al-Wāĥidi Al-Qahhāri

49 Wa Tará Al-Mujrimīna Yawma'idhin Muqarranīna Fī Al-'Aşfādi

50 Sarābīluhum Min Qaţirānin Wa Taghshá Wujūhahumu An-Nāru

51 Liyajziya Allāhu Kulla Nafsin Mā Kasabat 'Inna Allāha Sarī`u Al-Ĥisābi

52 dhā Balāghun Lilnnāsi Wa Liyundharū Bihi Wa Liya`lamū 'Annamā Huwa 'Ilahun Wāĥidun Wa Liyadhakkara 'Ūlū Al-'Albābi

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Tafsir

Verse 1

Alif lām rā’: God knows best what He means by these [letters]. This Qur’ān is, a Book We have revealed to you, O Muhammad (s), that you may bring forth mankind from darkness, [from] unbelief, into light, [into] faith, by the leave, by the command, of their Lord (ilā’l-nūr, ‘into light’, may be substituted by [the following ilā sirāt]), to the path, the way, of the Mighty, the Victor, the Praised, the One who is [constantly] praised.

Verse 2

God (Allāhi, read in the genitive as a substitution or an explicative supplement, with what follows being an adjectival qualification; or [read as] Allāhu in the nominative as a subject, the predicate of which is [what follows]) to Whom belongs all that is in the heavens and all that is in the earth, as possessions, creatures and servants. And woe to the disbelievers from a terrible chastisement,

Verse 3

those who (alladhīna is a description) prefer, choose, the life of this world over the Hereafter, and bar, people, from God’s way, [from] the religion of Islam, and seek to make it, that is, the path, crooked — those, they are far astray, from the truth.

Verse 4

And We have not sent any Messenger except with the tongue, with the language, of his people, that he might make [the Message] clear to them, that he might make them understand what he brings to them; God then sends astray whomever He will and He guides whomever He will; and He is the Mighty, in His kingdom, the Wise, in His actions.

Verse 5

And verily We sent Moses with Our signs, the nine [signs], and We said to him: ‘Bring forth your people, the Children of Israel, out of darkness, [out of] unbelief, into light, [into] faith, and remind them of the Days of God’, of His graces. Surely in that, reminder, are signs for every man enduring, in obedience [to God], thankful, for [His] graces.

Verse 6

And, mention, when Moses said to his people, ‘Remember God’s grace to you when He delivered you from the folk of Pharaoh, who were inflicting upon you a dreadful chastisement, and were slaughtering your sons, the new-born, and sparing, keeping alive, your women — this was because some of the priests [of Egypt] had stated that a child born among the Israelites shall be the cause of the destruction of Pharaoh’s kingdom; and in that, deliverance — or [in that] chastisement — was a tremendous trial, grace — or [a tremendous] test — from your Lord.

Verse 7

And when your Lord proclaimed, [when] He made it known that: “If you are thankful, for My graces, through affirmation of [My] Oneness and obedience [to Me], then assuredly I shall give you more; but if you are thankless, [if] you deny [the truth of] the grace, through disbelief and disobedience, then assuredly I shall chastise you — as is indicated by [His following words] — My chastisement is indeed severe” ’.

Verse 8

And Moses said, to his people: ‘If you are thankless, you and all who are on earth, lo! assuredly God is Independent, [without need] of His creatures, Praised’, praiseworthy in what He does with them.

Verse 9

Has there not come to you (an interrogative meant as an affirmative) the tidings, the news, of those who were before you — the people of Noah, and ‘Ād — the people of Hūd — and Thamūd — the people of Sālih — and those after them? None knows them save God. [This is] on account of their multitude. Their messengers brought them clear signs, with lucid arguments demonstrating their truthfulness; but they, that is, the communities, thrust their hands into their mouths, to bite on them, out of extreme spite, and said, ‘Lo! we disbelieve in that wherewith you have been sent, according to what you claim, and lo! we are in grave doubt concerning that to which you call us’, [doubt] creating [great] uncertainty.

Verse 10

Their messengers said, ‘Can there be doubt concerning God (an interrogative meant as a denial), in other words, there can be no doubt concerning His Oneness, given the manifest proofs of it, the Originator, the Creator, of the heavens and the earth? He calls you, to obedience of Him, so that He might forgive you your sins (min dhunūbikum: min is extra, since through submission [to the One God] all that may have been committed previously is forgiven (or else it [min, ‘some of’] is partitive, intended to state that [forgiveness] which is due to [God’s] servants) and defer you, without chastisement, to an appointed term’, the term of death. They said, ‘You are but mortals like us, desiring to bar us from that which our fathers used to worship, in the way of idols. So bring us a clear warrant’, a manifest argument demonstrating your truthfulness.

Verse 11

Their messengers said to them, ‘We are but mortals like you, as you have said; but God is gracious to whomever He will of His servants, by way of [assigning] prophethood. And it is not ours to bring you any warrant save by the leave of God, by His command, for we are servants, enthralled; and in God let believers put their trust, [let them] have confidence in Him.

Verse 12

And why, indeed, should we not put our trust in God, in other words, there is nothing to prevent us from [doing] this, when He has guided us our ways? And we shall surely endure the hurt you do us. And in God let the trusting put their trust’.

Verse 13

And those who disbelieved said to their messengers, ‘We will assuredly expel you from our land, or you will surely return, you will [surely] end up [returning], to our creed’, our religion. Then their Lord inspired them [saying]: ‘We shall surely destroy the evildoers, the disbelievers,

Verse 14

and We shall surely make you dwell in the land, their land, after them, after they have been destroyed — that, victory [over them] and bequest of the land [to you] is, for whoever fears the standing before Me, that is, [whoever fears] when he comes to stand before Me, and fears My threat’, of chastisement.

Verse 15

And they sought victory, the messengers sought assistance from God against their people; and every tyrant, disdaining obedience to God, rebellious, obstinate to the truth, was brought to nothing;

Verse 16

beyond him, that is, in front of him, is Hell, which he will enter, and he is given to drink, in it, of festering fluid — which is what issues out of the insides of the people of the Fire, mixed with pus and blood —

Verse 17

which he sips, gulping it repeatedly, because of its acridity, but can scarcely swallow, [scarcely] ingest because it is so foul and disgusting; and death, that is, those causes of it that necessarily bring it about, in the way of [different] types of chastisement, comes to him from every side, yet he cannot die; and still beyond him, after that chastisement, there is a harsh chastisement, a severe one, following on [from the previous one].

Verse 18

The likeness, the description, of those who disbelieve in their Lord (alladhīna kafarū bi-rabbihim: the subject, substituted by [the following, a‘māluhum,]): their works, the righteous ones, such as kindness [to kin] or an act of charity — in the way that no benefit can be derived from them [it is because these works] — are as ashes over which the wind blows hard on a tempestuous day, one in which the winds blow violently, making them as scattered dust, over which none can have power (the genitive [clause beginning with ka-ramādin, ‘as ashes’] constitutes the predicate of the [above-mentioned] subject); they, that is, the disbelievers, have no power over anything that they have earned, [anything] that they had done in [their] life on earth, in other words, they shall find no reward for it, since this was never a precondition. That is extreme error, [extreme] perdition!

Verse 19

Have you not seen, have you not observed, O you being addressed (this is an interrogative meant as an affirmative) that God created the heavens and the earth in truth? (bi’l-haqq is semantically connected to [the action of the verb] khalaqa, ‘created’). If He will, He can take you away, O mankind, and bring [about] a new creation, in your place.

Verse 20

And that for God is surely no great, [no] difficult, matter.

Verse 21

And they, that is, [all] creatures, sally forth to God (wa-barazū: this, and what follows, is expressed in the past tense because it will come to pass) all together; then the weak, the followers, say to those who were arrogant, those who were followed: ‘Indeed we were your followers (taba‘an is the plural of tābi‘). Will you then avail, defend, us against the chastisement of God in any way?’ (min ‘adhābi’Llāhi min shay’in: the first min is explicative, while the second one is partitive). They, the ones followed, say, ‘If God had guided us, we would have guided you, we would have called you to [right] guidance. It is the same for us whether we rage [impatiently] or patiently endure; we do not have any asylum’, [any] refuge (min mahīs, ‘any asylum’, min is extra).

Verse 22

And Satan, Iblīs, says, when the issue has been decided, and the people of Paradise are in Paradise and those of the Fire are in the Fire, and they [the people of the Fire] have gathered round him: ‘Truly God promised you a promise of truth, regarding resurrection and requital, fulfilling [it] to you; whereas I promised you, that this would not be, then failed you, for over you I had no warrant (min sultān: min is extra), [no] power or capacity, to compel you to follow me, except that I called you and you responded to me. So do not blame me, but blame yourselves, for having responded to me. I cannot heed your [distress] call, [I cannot] bring aid to you, nor can you heed mine (read bi-musrikhiyya or bi-musrikhī). Lo! I disbelieved in your making me an associate of God formerly’, during life on earth. God, exalted be He, says: Truly for the evildoers, the disbelievers, there shall be a painful chastisement.

Verse 23

And those who believed and performed righteous deeds, they are admitted to gardens underneath which rivers flow, abiding (khālidīna is a circumstantial qualifier of an implied situation) therein by the leave of their Lord, their greeting therein, from God and from the angels, and between themselves: ‘Peace!’.

Verse 24

Have you not seen, observed, how God has struck a similitude? (mathalan is substituted by [the following words, kalimatan tayyibatan]): a goodly saying, which is, ‘there is no god but God’, is as a goodly tree, a palm tree, its root set firm, in the ground, and its shoots, its branches, are in heaven;

Verse 25

it gives its produce, its fruit, every season by the leave of its Lord, by His will. Similarly, the words of faith are set firm in the heart of the believer; his works are raised up to heaven and he receives the blessings and reward therefrom all the time. And God strikes, He makes clear, similitudes for mankind, so that they might remember, be admonished, and therefore believe.

Verse 26

And the similitude of a bad saying, that is, the word of unbelief, is as a bad tree, a colocynth, uprooted from upon the earth, having no stability, [no] fixing or foundation. Similarly, the word of unbelief has no foundation, and no shoot or blessing.

Verse 27

God confirms those who believe by a firm saying, namely, the profession of [His] Oneness, in the life of this world and in the Hereafter, that is, in the grave, when the two angels question them about their Lord, their religion and their Prophet, and they respond correctly, as [reported] in the hadīth of the two Shaykhs [al-Bukhārī and Muslim]; and God sends astray the evildoers, the disbelievers, and therefore they are not guided to the correct response, saying instead, ‘We do not know’, as [reported] in the hadīth; and God does what He will.

Verse 28

Have you not seen, observed, those who exchanged God’s grace, that is, the thanks [due] for it, for unthankfulness — these were the disbelievers of Quraysh — and who, by leading them astray, caused their people to take up residence in the Abode of Ruin?

Verse 29

Hell (jahannama: a supplement, functioning as an explicative): to which they shall be exposed, admitted — an evil place to settle!

Verse 30

And they have set up rivals to, associates [with], God, that they might lead [others] astray (read li-yadillū or li-yudillū) from His way, the religion of Islam. Say, to them: ‘Enjoy!, this world of yours for a short time. For lo! your journey’s end, your return, shall be to the Fire!’.

Verse 31

Tell My servants who believe that they establish prayers and expend of that which We have provided them, secretly and openly, before a day comes wherein there will be neither bargaining, ransoming, nor befriending, that is, [when there will not be] any friendship of any benefit: this is the Day of Resurrection.

Verse 32

God it is Who created the heavens and the earth, and He sends down water from the heaven and with it He brings forth fruits as sustenance for you. And He has disposed for you the ships, that they may run upon the sea, [laden] with passengers and cargo, at His commandment, by His leave, and He has disposed for you the rivers.

Verse 33

And He has disposed for you the sun and the moon, constant, moving in their courses without pause; and He has disposed for you the night, that you may rest therein, and the day, that you may seek of His bounty therein.

Verse 34

And He gives you of all that you ask of Him, according to your [individual] best interests. And if you were to enumerate God’s graces, meaning His bestowal of graces, you could never number it, you would not be able to count it. Lo! man, the disbelieving [man], is verily a wrong-doer and unthankful!, ever wronging his own soul through [acts of] disobedience and ungratefulness towards God’s grace.

Verse 35

And, mention, when Abraham said, ‘My Lord, make this land, Mecca, secure — God granted him this petition and thus made it [Mecca] a sanctuary in which no human blood is shed, no person is wronged, prey is not hunted and one which is never deserted in any of its parts — and turn me and my sons away from serving idols.

Verse 36

My Lord, truly they, idols, have led many of mankind astray, because of their [mankind’s] worship of them. So whoever follows me, believing in the Oneness of God, verily belongs with me, belongs with those who follow my religion; and whoever disobeys me, truly You are Forgiving, Merciful: this was before he was aware of the fact that God does not forgive idolatry.

Verse 37

Our Lord, indeed I have made some of my seed, that is, Ishmael and his mother Hagar, to dwell in a valley where there is no sown land, namely, Mecca, by Your Sacred House, which had been there since before the Flood, our Lord, that they may establish prayer. So make some of the hearts of men yearn, incline and long, towards them — Ibn ‘Abbās said, ‘Had He said: “Make [all] the hearts of men …”, assuredly the Persians, the Byzantines and all of mankind would have yearned towards them’. And provide them with fruits, that they might be thankful: and this [petition] was granted, for [the town of] al-Tā’if was transferred to that [land].

Verse 38

Our Lord, You know what we hide, keep secret, and what we proclaim. And nothing (min shay’in: min is extra) is hidden from God in the earth or in the heaven: these may constitute God’s words or the words of Abraham.

Verse 39

Praise be to God Who has given me, despite [my] old age, Ishmael — born to him when he [Abraham] was 99 years old — and Isaac — born to him when he was 112 years old. Lo! my Lord is indeed the Hearer of supplication.

Verse 40

My Lord, make me an establisher of prayer, and, make, of my seed, those who will establish it (the use of [partitive] min [in min dhurriyatī, ‘of my seed’] is because God informed him that some of them [his seed] would be disbelievers). Our Lord! And accept my supplication, the [supplication] mentioned.

Verse 41

Our Lord, forgive me and my parents — this was before their enmity towards God, Mighty and Majestic, became clear; but it is also said that his mother submitted [to God], (the alternative reading [here] being the singular wālidī [‘my father’]; or [yet another variant reading being] waladī, ‘my son’) and [forgive] believers on the day when the reckoning shall come to pass’, [the day] it shall be effected. God, exalted be He, says:

Verse 42

And do not suppose that God is heedless of what the evildoers, the disbelievers from among the people of Mecca, do. He but gives them respite, without chastisement, until a day when eyes shall stare wide-open, because of the terror of what they see (one says shakhasa basaru fulān to mean ‘he opened them [his eyes] and did not shut them’);

Verse 43

as they come hastening (muhti‘īna is a circumstantial qualifier) with their heads turned upwards, to the heaven, their gaze, their sight, returning not to them, and their hearts as air, devoid of any sense, because of their being terror-stricken.

Verse 44

And warn, make [them] have fear, O Muhammad (s), mankind, the disbelievers, of the day when chastisement will come upon them, namely, the Day of Resurrection, and those who did evil, who disbelieved, will say, ‘Our Lord, give us respite, by returning us to the world, for a brief while, that we might respond to Your call, by affirming [Your] Oneness, and follow the messengers’. It is then said to them in rebuke: ‘But did you not use to swear formerly, in the world, that for you there would be no passing [away]? (min zawālin: min is extra) from this [world] to the Hereafter?

Verse 45

And you dwelt, in it, in the dwelling-places of those who wronged themselves, through unbelief, [those] from among communities of old, and it became clear to you how We dealt with them, by way of punishment — but you were not restrained [thereby] — and We struck, made clear, similitudes for you, in the Qur’ān, but you did not take heed.

Verse 46

And verily they plotted, against the Prophet (s), their plot — when they desired to kill him, or detain him [in his house] or banish him — but their plotting is with God, that is to say, knowledge or the requital thereof [is with God], and their plotting, even though it be great, was not such whereby mountains should be moved, meaning that it is not of any importance, but that they are only harming themselves thereby. It is said that the use of ‘mountains’ here is meant to be literal; alternatively, it is also said [to be a reference to] the laws of Islam, which are likened to these [mountains] in the way that they are established and fixed (a variant reading has la-tazūlu [instead of li-tazūla], with in softened [from inna, ‘verily’], in which case the intended meaning is that [the extent of] their plotting is great. It is said that ‘plotting’ here is [actually a reference to] their unbelief. This second [reading] is consonant with [God’s saying]: Whereby the heavens are almost torn and the earth split asunder and the mountains fall crashing [Q. 19:90]; according to the former [reading], however, one should read it as [if it were] wa-mā kāna, and [their plotting] was not such …).

Verse 47

So do not suppose that God will fail [to keep] His promise, of victory, to His messengers. Truly God is Mighty, Victor, nothing able to escape Him, Lord of Retribution, against those who disobey Him.

Verse 48

And mention, the day when the earth will be changed to other than the earth and the heavens, namely, the Day of Resurrection: mankind shall be gathered onto a white clear earth, as [reported] in the hadīth of the two Shaykhs [al-Bukhārī and Muslim]. Muslim relates the following hadīth: ‘The Prophet (s) was asked, “Where will people be on that day?” He said, “On the Bridge (sirāt)” ’; and they shall come forth, they shall exit from [their] graves, to God, the One, the Almighty.

Verse 49

And you shall see, O Muhammad (s), the sinners, the disbelievers, on that day coupled, chained together with their [individual] devils, in chains, manacles or collars,

Verse 50

their shirts [made] of pitch, because it ignites fire more intensely, and their faces are engulfed by the Fire,

Verse 51

that God may requite (li-yajziya is semantically connected to [the verb] barazū, ‘they shall come forth’) every soul for what it has earned, of good and evil. Truly God is swift at reckoning — He shall reckon with all creatures in about half a day of the days of this world, as one hadīth states to that effect.

Verse 52

This, Qur’ān, is a Proclamation for mankind, in other words, it was revealed in order to proclaim to them, and so that they may be warned thereby, and that they may know, by way of the arguments contained in it, that He, namely, God, is One God, and that people of pith, possessors of intellect, may remember (yadhdhakkara: the original tā’ [of yatadhakkara] has been assimilated with the dhāl), [that they] may be admonished.
Surah IBRAHIM Phonetic listening · 52 verses