1. Affirmation of the Prophet’s Revelation and Vision (Verses 1–18)
This section establishes the divine origin of the Qurʾān through oaths, confirms the Prophet’s truthful vision of the angel Gabriel, and refutes claims of delusion or falsehood.[1] By the star (najm, N-J-M, star / celestial body) when it sets (hawā, H-W-Y, to fall / descend), [2] your companion (ṣāḥib, Ṣ-Ḥ-B, companion / associate) has neither strayed (ḍalla, Ḍ-L-L, to go astray / err) nor been deluded (ghawā, GH-W-Y, to be misled / deviate). [3] Nor does he speak from desire (hawā, H-W-Y, inclination / whim). [4] It is only a revelation (waḥy, W-Ḥ-Y, divine inspiration / communication) revealed (ūḥiya, W-Ḥ-Y, to be inspired). [5] Taught to him by one mighty in power (shadīd al-quwā, SH-D-D / Q-W-Y, intense / strength), [6] endowed with strength (dhū mirrah, M-R-R, strength / firmness), who stood firm (istawā, S-W-Y, to be upright / balanced). [7] While he was at the highest horizon (ufuq aʿlā, ʾ-F-Q, horizon / boundary; A-ʿ-L-Y, highest / exalted). [8] Then he drew near (danā, D-N-W, to approach / come close) and descended (tadallā, D-L-W, to hang down / draw near), [9] until he was as close as two bow-lengths (qāb qawsayn, Q-W-S, bow / arc) or nearer (adnā, D-N-W, closer / nearer). [10] So He revealed to His servant (ʿabd, ʿ-B-D, servant / worshiper) what He revealed. [11] The heart (fuʾād, F-ʾ-D, heart / core) did not lie (kadhab, K-DH-B, to lie / falsify) about what it saw. [12] Will you then dispute (tumārūn, M-R-Y, to dispute / argue) with him about what he sees? [13] And indeed, he saw him at another descent (nuzlah, N-Z-L, descent / coming down), [14] near the lote tree of the utmost boundary (sidrat al-muntahā, S-D-R, lote tree; M-N-H, furthest limit / endpoint). [15] By it is the Garden of Refuge (jannat al-maʾwā, J-N-N / M-W-Y, garden / shelter). [16] When there covered (yaghshā, GH-SH-Y, to cover / envelop) the lote tree what covered it, [17] his sight (baṣar, B-Ṣ-R, vision / sight) neither swerved (zāgha, Z-Y-GH, to swerve / deviate) nor transgressed (ṭaghā, Ṭ-GH-Y, to exceed / rebel). [18] Indeed, he saw some of the greatest signs (āyāt kubrā, ʾ-Y-Y, signs / evidences; K-B-R, great / major) of his Lord.
2. Refutation of Polytheism and Idolatry (Verses 19–30)This section challenges the worship of pre-Islamic idols, critiques the irrationality of assigning divine status to them, and emphasizes God’s exclusive sovereignty.[19] Have you seen al-Lāt and al-ʿUzzā, [20] and Manāt, the third, the other? [21] Are the males (dhakar, DH-K-R, male / masculine) for you and for Him the females (unthā, ʾ-N-TH, female / feminine)? [22] That would then be an unjust division (qismah ḍīzā, Q-S-M, division / apportionment; Ḍ-Y-Z, unjust / skewed). [23] They are but names (asmāʾ, S-M-W, names / designations) you and your forefathers named (sammaytum, S-M-Y, to name / designate), for which God sent down no authority (sulṭān, S-L-Ṭ, authority / proof). They follow only assumption (ẓann, Ẓ-N-N, conjecture / assumption) and what their souls (anfus, N-F-S, soul / self) desire (tahwā, H-W-Y, to desire / incline), though guidance (hudā, H-D-Y, guidance / direction) has come to them from their Lord. [24] Or shall man (insān, ʾ-N-S, human / mankind) have whatever he wishes (tamannā, M-N-Y, to wish / aspire)? [25] To God belong the Hereafter (ākhirah, ʾ-KH-R, last / ultimate) and the first (ūlā, ʾ-W-L, first / initial). [26] How many angels (malak, M-L-K, angel / messenger) are in the heavens whose intercession (shafāʿah, SH-F-ʿ, intercession / mediation) avails nothing except after God permits (yaʾdhan, ʾ-DH-N, to permit / authorize) for whom He wills and is pleased (yarḍā, R-Ḍ-Y, to be pleased / approve)? [27] Indeed, those who do not believe (yuʾminūn, ʾ-M-N, to believe / trust) in the Hereafter name the angels with female names. [28] But they have no knowledge (ʿilm, ʿ-L-M, knowledge / understanding) of it; they follow only assumption, and assumption avails nothing against the truth (ḥaqq, Ḥ-Q-Q, truth / reality). [29] So turn away (aʿriḍ, ʿ-R-Ḍ, to turn away / disregard) from whoever turns from Our remembrance (dhikr, DH-K-R, remembrance / admonition) and desires only the life of this world (ḥayāh ad-dunyā, Ḥ-Y-Y / D-N-W, life / worldly). [30] That is the extent of their knowledge. Indeed, your Lord knows best who strays (ḍalla, Ḍ-L-L, to go astray / err) from His path (sabīl, S-B-L, path / way) and who is guided (ihtadā, H-D-Y, to be guided).
3. God’s Sovereignty and Human Accountability (Verses 31–41)This section highlights God’s omnipotence, the purpose of human creation, and the certainty of accountability, urging reflection on divine signs and justice.[31] To God belongs whatever is in the heavens and the earth, that He may recompense (yajziya, J-Z-Y, to recompense / reward) those who do evil (asāʾū, S-W-ʾ, to do evil / harm) for what they did and recompense those who do good (aḥsanū, Ḥ-S-N, to do good / excel) with the best (ḥusnā, Ḥ-S-N, best / good). [32] Those who avoid great sins (kabāʾir al-ithm, K-B-R / ʾ-TH-M, major / sins) and shameful deeds (fawāḥish, F-Ḥ-SH, shameful acts / enormities), except minor faults (lamam, L-M-M, minor lapse / fleeting fault), indeed, your Lord is vast in forgiveness (maghfirah, GH-F-R, forgiveness / covering). He knows you best when He brought you forth (anshaʾa, N-SH-ʾ, to originate / create) from the earth and when you were fetuses (ajinnah, J-N-N, fetuses / concealed) in your mothers’ wombs. So do not claim purity (tuzakkū, Z-K-W, to purify / justify) for yourselves; He knows best who is consciously reverent (ittaqā, W-Q-Y, to be reverent / guard against evil). [33] Have you seen the one who turned away (tawallā, W-L-Y, to turn away / reject), [34] gave little (aʿṭā, ʿ-Ṭ-Y, to give / offer) and then withheld (akdā, K-D-Y, to withhold / stint)? [35] Does he have knowledge of the unseen (ghayb, GH-Y-B, hidden / beyond perception) so that he sees? [36] Or has he not been informed (yunabbaʾ, N-B-ʾ, to be informed / notified) of what is in the scriptures (ṣuḥuf, Ṣ-Ḥ-F, scriptures / scrolls) of Moses, [37] and Abraham, who fulfilled (waffā, W-F-Y, to fulfill / complete)? [38] That no bearer of burdens (wāzirah, W-Z-R, bearer / burden) shall bear the burden (wizr, W-Z-R, burden / sin) of another, [39] and that man has only what he strives for (saʿā, S-ʿ-Y, to strive / endeavor), [40] and that his striving (saʿy, S-ʿ-Y, effort / endeavor) will soon be seen, [41] then he will be recompensed with the fullest recompense (jazāʾ al-awfā, J-Z-Y / W-F-Y, recompense / fullest).
4. Universal Message and Divine Power (Verses 42–62)This section affirms God’s ultimate authority, the continuity of prophethood, the reality of resurrection, and the call to worship, culminating in a prostration verse.[42] And that to your Lord is the final destination (muntahā, M-N-H, end / ultimate goal). [43] And that it is He who makes laugh (aḍḥaka, Ḍ-Ḥ-K, to laugh / cause joy) and makes weep (abkā, B-K-Y, to weep / cause sorrow), [44] and that it is He who causes death (amāta, M-W-T, to die / cause death) and gives life (aḥyā, Ḥ-Y-Y, to live / give life). [45] And that He created the two pairs (zawjayn, Z-W-J, pair / mate), the male (dhakar, DH-K-R, male / masculine) and the female (unthā, ʾ-N-TH, female / feminine), [46] from a sperm-drop (nuṭfah, N-Ṭ-F, sperm-drop / seed) when it is emitted (tumnā, M-N-Y, to be emitted / decreed). [47] And that upon Him is the second creation (nashʾah ukhrā, N-SH-ʾ, creation / origination; ʾ-KH-R, other / subsequent). [48] And that it is He who enriches (aghnā, GH-N-Y, to enrich / make sufficient) and gives possession (aqnā, Q-N-Y, to grant possession / satisfy). [49] And that it is He who is the Lord of Sirius (shiʿrā, SH-ʿ-R, Sirius / bright star). [50] And that it is He who destroyed (ahlaka, H-L-K, to destroy / perish) the first ʿĀd, [51] and Thamūd, so He spared none (abqā, B-Q-Y, to remain / spare). [52] And the people of Noah before; indeed, they were more unjust (aẓlam, Ẓ-L-M, more unjust / oppressive) and more rebellious (aṭghā, Ṭ-GH-Y, more rebellious / transgressing). [53] And the overturned cities (muʾtafikah, ʾ-F-K, overturned / subverted) He cast down (ahwā, H-W-Y, to cast down / hurl), [54] so there covered them what covered (ghashshā, GH-SH-Y, to cover / envelop). [55] So which of your Lord’s favors (ālāʾ, ʾ-L-W, favors / blessings) will you dispute (tatamārā, M-R-Y, to dispute / argue)? [56] This is a warner (nadhīr, N-DH-R, warner / admonisher) from among the former warners (nudhur ūlā, N-DH-R, warners / admonishers; ʾ-W-L, first / former). [57] The approaching event (āzifah, ʾ-Z-F, approaching / imminent) has drawn near. [58] None besides God can remove it (kāshifah, K-SH-F, remover / unveiler). [59] Do you then marvel (taʿjabūn, ʿ-J-B, to marvel / be amazed) at this discourse (ḥadīth, Ḥ-D-TH, discourse / narrative)? [60] And laugh (taḍḥakūn, Ḍ-Ḥ-K, to laugh / mock) and do not weep (tabkūn, B-K-Y, to weep / lament), [61] while you are heedless (sāmidūn, S-M-D, heedless / distracted)? [62] So prostrate (usjudū, S-J-D, to prostrate / submit) to God and worship (uʿbudū, ʿ-B-D, to worship / serve). Those who hear this should prostrate.
2. Refutation of Polytheism and Idolatry (Verses 19–30)This section challenges the worship of pre-Islamic idols, critiques the irrationality of assigning divine status to them, and emphasizes God’s exclusive sovereignty.[19] Have you seen al-Lāt and al-ʿUzzā, [20] and Manāt, the third, the other? [21] Are the males (dhakar, DH-K-R, male / masculine) for you and for Him the females (unthā, ʾ-N-TH, female / feminine)? [22] That would then be an unjust division (qismah ḍīzā, Q-S-M, division / apportionment; Ḍ-Y-Z, unjust / skewed). [23] They are but names (asmāʾ, S-M-W, names / designations) you and your forefathers named (sammaytum, S-M-Y, to name / designate), for which God sent down no authority (sulṭān, S-L-Ṭ, authority / proof). They follow only assumption (ẓann, Ẓ-N-N, conjecture / assumption) and what their souls (anfus, N-F-S, soul / self) desire (tahwā, H-W-Y, to desire / incline), though guidance (hudā, H-D-Y, guidance / direction) has come to them from their Lord. [24] Or shall man (insān, ʾ-N-S, human / mankind) have whatever he wishes (tamannā, M-N-Y, to wish / aspire)? [25] To God belong the Hereafter (ākhirah, ʾ-KH-R, last / ultimate) and the first (ūlā, ʾ-W-L, first / initial). [26] How many angels (malak, M-L-K, angel / messenger) are in the heavens whose intercession (shafāʿah, SH-F-ʿ, intercession / mediation) avails nothing except after God permits (yaʾdhan, ʾ-DH-N, to permit / authorize) for whom He wills and is pleased (yarḍā, R-Ḍ-Y, to be pleased / approve)? [27] Indeed, those who do not believe (yuʾminūn, ʾ-M-N, to believe / trust) in the Hereafter name the angels with female names. [28] But they have no knowledge (ʿilm, ʿ-L-M, knowledge / understanding) of it; they follow only assumption, and assumption avails nothing against the truth (ḥaqq, Ḥ-Q-Q, truth / reality). [29] So turn away (aʿriḍ, ʿ-R-Ḍ, to turn away / disregard) from whoever turns from Our remembrance (dhikr, DH-K-R, remembrance / admonition) and desires only the life of this world (ḥayāh ad-dunyā, Ḥ-Y-Y / D-N-W, life / worldly). [30] That is the extent of their knowledge. Indeed, your Lord knows best who strays (ḍalla, Ḍ-L-L, to go astray / err) from His path (sabīl, S-B-L, path / way) and who is guided (ihtadā, H-D-Y, to be guided).
3. God’s Sovereignty and Human Accountability (Verses 31–41)This section highlights God’s omnipotence, the purpose of human creation, and the certainty of accountability, urging reflection on divine signs and justice.[31] To God belongs whatever is in the heavens and the earth, that He may recompense (yajziya, J-Z-Y, to recompense / reward) those who do evil (asāʾū, S-W-ʾ, to do evil / harm) for what they did and recompense those who do good (aḥsanū, Ḥ-S-N, to do good / excel) with the best (ḥusnā, Ḥ-S-N, best / good). [32] Those who avoid great sins (kabāʾir al-ithm, K-B-R / ʾ-TH-M, major / sins) and shameful deeds (fawāḥish, F-Ḥ-SH, shameful acts / enormities), except minor faults (lamam, L-M-M, minor lapse / fleeting fault), indeed, your Lord is vast in forgiveness (maghfirah, GH-F-R, forgiveness / covering). He knows you best when He brought you forth (anshaʾa, N-SH-ʾ, to originate / create) from the earth and when you were fetuses (ajinnah, J-N-N, fetuses / concealed) in your mothers’ wombs. So do not claim purity (tuzakkū, Z-K-W, to purify / justify) for yourselves; He knows best who is consciously reverent (ittaqā, W-Q-Y, to be reverent / guard against evil). [33] Have you seen the one who turned away (tawallā, W-L-Y, to turn away / reject), [34] gave little (aʿṭā, ʿ-Ṭ-Y, to give / offer) and then withheld (akdā, K-D-Y, to withhold / stint)? [35] Does he have knowledge of the unseen (ghayb, GH-Y-B, hidden / beyond perception) so that he sees? [36] Or has he not been informed (yunabbaʾ, N-B-ʾ, to be informed / notified) of what is in the scriptures (ṣuḥuf, Ṣ-Ḥ-F, scriptures / scrolls) of Moses, [37] and Abraham, who fulfilled (waffā, W-F-Y, to fulfill / complete)? [38] That no bearer of burdens (wāzirah, W-Z-R, bearer / burden) shall bear the burden (wizr, W-Z-R, burden / sin) of another, [39] and that man has only what he strives for (saʿā, S-ʿ-Y, to strive / endeavor), [40] and that his striving (saʿy, S-ʿ-Y, effort / endeavor) will soon be seen, [41] then he will be recompensed with the fullest recompense (jazāʾ al-awfā, J-Z-Y / W-F-Y, recompense / fullest).
4. Universal Message and Divine Power (Verses 42–62)This section affirms God’s ultimate authority, the continuity of prophethood, the reality of resurrection, and the call to worship, culminating in a prostration verse.[42] And that to your Lord is the final destination (muntahā, M-N-H, end / ultimate goal). [43] And that it is He who makes laugh (aḍḥaka, Ḍ-Ḥ-K, to laugh / cause joy) and makes weep (abkā, B-K-Y, to weep / cause sorrow), [44] and that it is He who causes death (amāta, M-W-T, to die / cause death) and gives life (aḥyā, Ḥ-Y-Y, to live / give life). [45] And that He created the two pairs (zawjayn, Z-W-J, pair / mate), the male (dhakar, DH-K-R, male / masculine) and the female (unthā, ʾ-N-TH, female / feminine), [46] from a sperm-drop (nuṭfah, N-Ṭ-F, sperm-drop / seed) when it is emitted (tumnā, M-N-Y, to be emitted / decreed). [47] And that upon Him is the second creation (nashʾah ukhrā, N-SH-ʾ, creation / origination; ʾ-KH-R, other / subsequent). [48] And that it is He who enriches (aghnā, GH-N-Y, to enrich / make sufficient) and gives possession (aqnā, Q-N-Y, to grant possession / satisfy). [49] And that it is He who is the Lord of Sirius (shiʿrā, SH-ʿ-R, Sirius / bright star). [50] And that it is He who destroyed (ahlaka, H-L-K, to destroy / perish) the first ʿĀd, [51] and Thamūd, so He spared none (abqā, B-Q-Y, to remain / spare). [52] And the people of Noah before; indeed, they were more unjust (aẓlam, Ẓ-L-M, more unjust / oppressive) and more rebellious (aṭghā, Ṭ-GH-Y, more rebellious / transgressing). [53] And the overturned cities (muʾtafikah, ʾ-F-K, overturned / subverted) He cast down (ahwā, H-W-Y, to cast down / hurl), [54] so there covered them what covered (ghashshā, GH-SH-Y, to cover / envelop). [55] So which of your Lord’s favors (ālāʾ, ʾ-L-W, favors / blessings) will you dispute (tatamārā, M-R-Y, to dispute / argue)? [56] This is a warner (nadhīr, N-DH-R, warner / admonisher) from among the former warners (nudhur ūlā, N-DH-R, warners / admonishers; ʾ-W-L, first / former). [57] The approaching event (āzifah, ʾ-Z-F, approaching / imminent) has drawn near. [58] None besides God can remove it (kāshifah, K-SH-F, remover / unveiler). [59] Do you then marvel (taʿjabūn, ʿ-J-B, to marvel / be amazed) at this discourse (ḥadīth, Ḥ-D-TH, discourse / narrative)? [60] And laugh (taḍḥakūn, Ḍ-Ḥ-K, to laugh / mock) and do not weep (tabkūn, B-K-Y, to weep / lament), [61] while you are heedless (sāmidūn, S-M-D, heedless / distracted)? [62] So prostrate (usjudū, S-J-D, to prostrate / submit) to God and worship (uʿbudū, ʿ-B-D, to worship / serve). Those who hear this should prostrate.