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Surah 43 · Meccan · 89 Verses

الزخرف

SURAH AZ-ZUKHRUF

The Ornaments of Gold

Surah Az-Zukhruf challenges people who confuse wealth and social rank with truth. It criticizes inherited worship followed without evidence, recounts Abraham’s rejection of idolatry, recalls Moses before Pharaoh and presents Jesus as a servant and sign. The chapter repeatedly exposes worldly ornament as temporary and unreliable. More about this surah

Verses 1–50Page 1 of 2

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

1

حمٓ

Ḥā, Meem.1429

  1. [1429] See footnote to 2:1. ↩
Word by Word ▾
حمٓHa Meemhha-meem
2

وَٱلْكِتَٰبِ ٱلْمُبِينِ

By the clear Book,

Word by Word ▾
وَٱلْكِتَٰبِBy the Bookwal-kitābi
ٱلْمُبِينِthe clearl-mubīni
3

إِنَّا جَعَلْنَٰهُ قُرْءَٰنًا عَرَبِيًّۭا لَّعَلَّكُمْ تَعْقِلُونَ

Indeed, We have made it an Arabic Qur’ān that you might understand.

Word by Word ▾
إِنَّاIndeed, Weinnā
جَعَلْنَٰهُ(have) made itjaʿalnāhu
قُرْءَٰنًاa Quranqur'ānan
عَرَبِيًّۭا(in) Arabicʿarabiyyan
لَّعَلَّكُمْso that you maylaʿallakum
تَعْقِلُونَunderstandtaʿqilūna
4

وَإِنَّهُۥ فِىٓ أُمِّ ٱلْكِتَٰبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ

And indeed it is, in the Mother of the Book1430 with Us, exalted and full of wisdom.1431

  1. [1430] i.e., the Preserved Slate (al-Lawḥ al-Maḥfūẓ). ↩
  2. [1431] Also, "precise" or "specific." ↩
Word by Word ▾
وَإِنَّهُۥAnd indeed, itwa-innahu
فِىٓ(is) infī
أُمِّ(the) Motherummi
ٱلْكِتَٰبِ(of) the Bookl-kitābi
لَدَيْنَاwith Usladaynā
لَعَلِىٌّsurely exaltedlaʿaliyyun
حَكِيمٌfull of wisdomḥakīmun
5

أَفَنَضْرِبُ عَنكُمُ ٱلذِّكْرَ صَفْحًا أَن كُنتُمْ قَوْمًۭا مُّسْرِفِينَ

Then should We turn the message away, disregarding you, because you are a transgressing people?

Word by Word ▾
أَفَنَضْرِبُThen should We take awayafanaḍribu
عَنكُمُfrom youʿankumu
ٱلذِّكْرَthe Reminderl-dhik'ra
صَفْحًاdisregarding (you)ṣafḥan
أَنbecausean
كُنتُمْyou arekuntum
قَوْمًۭاa peopleqawman
مُّسْرِفِينَtransgressingmus'rifīna
6

وَكَمْ أَرْسَلْنَا مِن نَّبِىٍّۢ فِى ٱلْأَوَّلِينَ

And how many a prophet We sent among the former peoples,

Word by Word ▾
وَكَمْAnd how manywakam
أَرْسَلْنَاWe sentarsalnā
مِنofmin
نَّبِىٍّۢa Prophetnabiyyin
فِىamongfī
ٱلْأَوَّلِينَthe former (people)l-awalīna
7

وَمَا يَأْتِيهِم مِّن نَّبِىٍّ إِلَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ

But there would not come to them a prophet except that they used to ridicule him.

Word by Word ▾
وَمَاAnd notwamā
يَأْتِيهِمcame to themyatīhim
مِّنany Prophetmin
نَّبِىٍّany Prophetnabiyyin
إِلَّاbutillā
كَانُوا۟they used tokānū
بِهِۦmock at himbihi
يَسْتَهْزِءُونَmock at himyastahziūna
8

فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشًۭا وَمَضَىٰ مَثَلُ ٱلْأَوَّلِينَ

And We destroyed greater than them1432 in [striking] power, and the example of the former peoples has preceded.

  1. [1432] The disbelievers of the Quraysh, who denied Prophet Muḥammad (ﷺ). ↩
Word by Word ▾
فَأَهْلَكْنَآThen We destroyedfa-ahlaknā
أَشَدَّstrongerashadda
مِنْهُمthan themmin'hum
بَطْشًۭا(in) powerbaṭshan
وَمَضَىٰand has passedwamaḍā
مَثَلُ(the) examplemathalu
ٱلْأَوَّلِينَ(of) the former (people)l-awalīna
9

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ لَيَقُولُنَّ خَلَقَهُنَّ ٱلْعَزِيزُ ٱلْعَلِيمُ

And if you should ask them, "Who has created the heavens and the earth?" they would surely say, "They were created by the Exalted in Might, the Knowing,"

Word by Word ▾
وَلَئِنAnd ifwala-in
سَأَلْتَهُمyou ask themsa-altahum
مَّنْWhoman
خَلَقَcreatedkhalaqa
ٱلسَّمَٰوَٰتِthe heavensl-samāwāti
وَٱلْأَرْضَand the earthwal-arḍa
لَيَقُولُنَّThey will surely saylayaqūlunna
خَلَقَهُنَّCreated themkhalaqahunna
ٱلْعَزِيزُthe All-Mightyl-ʿazīzu
ٱلْعَلِيمُthe All-Knowerl-ʿalīmu
10

ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ مَهْدًۭا وَجَعَلَ لَكُمْ فِيهَا سُبُلًۭا لَّعَلَّكُمْ تَهْتَدُونَ

[The one] who has made for you the earth a bed and made for you upon it roads that you might be guided

Word by Word ▾
ٱلَّذِىThe One Whoalladhī
جَعَلَmadejaʿala
لَكُمُfor youlakumu
ٱلْأَرْضَthe earthl-arḍa
مَهْدًۭاa bedmahdan
وَجَعَلَand madewajaʿala
لَكُمْfor youlakum
فِيهَاthereinfīhā
سُبُلًۭاroadssubulan
لَّعَلَّكُمْso that you maylaʿallakum
تَهْتَدُونَ(be) guidedtahtadūna
11

وَٱلَّذِى نَزَّلَ مِنَ ٱلسَّمَآءِ مَآءًۢ بِقَدَرٍۢ فَأَنشَرْنَا بِهِۦ بَلْدَةًۭ مَّيْتًۭا ۚ كَذَٰلِكَ تُخْرَجُونَ

And who sends down rain from the sky in measured amounts, and We revive thereby a dead land - thus will you be brought forth -

Word by Word ▾
وَٱلَّذِىAnd the One Whowa-alladhī
نَزَّلَsends downnazzala
مِنَfrommina
ٱلسَّمَآءِthe skyl-samāi
مَآءًۢwatermāan
بِقَدَرٍۢin (due) measurebiqadarin
فَأَنشَرْنَاthen We revivefa-ansharnā
بِهِۦwith itbihi
بَلْدَةًۭa landbaldatan
مَّيْتًۭاdeadmaytan
كَذَٰلِكَthuskadhālika
تُخْرَجُونَyou will be brought forthtukh'rajūna
12

وَٱلَّذِى خَلَقَ ٱلْأَزْوَٰجَ كُلَّهَا وَجَعَلَ لَكُم مِّنَ ٱلْفُلْكِ وَٱلْأَنْعَٰمِ مَا تَرْكَبُونَ

And who created the species, all of them, and has made for you of ships and animals those which you mount

Word by Word ▾
وَٱلَّذِىAnd the One Whowa-alladhī
خَلَقَcreatedkhalaqa
ٱلْأَزْوَٰجَthe pairsl-azwāja
كُلَّهَاall of themkullahā
وَجَعَلَand madewajaʿala
لَكُمfor youlakum
مِّنَ[of]mina
ٱلْفُلْكِthe shipsl-ful'ki
وَٱلْأَنْعَٰمِand the cattlewal-anʿāmi
مَاwhatmā
تَرْكَبُونَyou ridetarkabūna
13

لِتَسْتَوُۥا۟ عَلَىٰ ظُهُورِهِۦ ثُمَّ تَذْكُرُوا۟ نِعْمَةَ رَبِّكُمْ إِذَا ٱسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا۟ سُبْحَٰنَ ٱلَّذِى سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُۥ مُقْرِنِينَ

That you may settle yourselves upon their backs and then remember the favor of your Lord when you have settled upon them and say, "Exalted is He who has subjected this to us, and we could not have [otherwise] subdued it.1433

  1. [1433] Literally, "made it a companion" or "made it compatible." ↩
Word by Word ▾
لِتَسْتَوُۥا۟That you may sit firmlylitastawū
عَلَىٰonʿalā
ظُهُورِهِۦtheir backsẓuhūrihi
ثُمَّthenthumma
تَذْكُرُوا۟remembertadhkurū
نِعْمَةَ(the) favorniʿ'mata
رَبِّكُمْ(of) your Lordrabbikum
إِذَاwhenidhā
ٱسْتَوَيْتُمْyou sit firmlyis'tawaytum
عَلَيْهِon themʿalayhi
وَتَقُولُوا۟and saywataqūlū
سُبْحَٰنَGlory be (to)sub'ḥāna
ٱلَّذِىthe One Whoalladhī
سَخَّرَ(has) subjectedsakhara
لَنَاto uslanā
هَٰذَاthishādhā
وَمَاand notwamā
كُنَّاwe werekunnā
لَهُۥof itlahu
مُقْرِنِينَcapablemuq'rinīna
14

وَإِنَّآ إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ

And indeed we, to our Lord, will [surely] return."

Word by Word ▾
وَإِنَّآAnd indeed, wewa-innā
إِلَىٰtoilā
رَبِّنَاour Lordrabbinā
لَمُنقَلِبُونَwill surely returnlamunqalibūna
15

وَجَعَلُوا۟ لَهُۥ مِنْ عِبَادِهِۦ جُزْءًا ۚ إِنَّ ٱلْإِنسَٰنَ لَكَفُورٌۭ مُّبِينٌ

But they have attributed to Him from His servants a portion.1434 Indeed, man is clearly ungrateful.

  1. [1434] By claiming that He (subḥānahu wa taʿālā) has a son or daughters, as it is said that a child is part of his parent. This concept is totally incompatible with Allāh's unity and exclusiveness. ↩
Word by Word ▾
وَجَعَلُوا۟But they attributewajaʿalū
لَهُۥto Himlahu
مِنْfrommin
عِبَادِهِۦHis slavesʿibādihi
جُزْءًاa portionjuz'an
إِنَّIndeedinna
ٱلْإِنسَٰنَmanl-insāna
لَكَفُورٌۭsurely (is) clearly ungratefullakafūrun
مُّبِينٌsurely (is) clearly ungratefulmubīnun
16

أَمِ ٱتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍۢ وَأَصْفَىٰكُم بِٱلْبَنِينَ

Or has He taken, out of what He has created, daughters and chosen you for [having] sons?

Word by Word ▾
أَمِOrami
ٱتَّخَذَhas He takenittakhadha
مِمَّاof whatmimmā
يَخْلُقُHe has createdyakhluqu
بَنَاتٍۢdaughtersbanātin
وَأَصْفَىٰكُمand He has chosen (for) youwa-aṣfākum
بِٱلْبَنِينَsonsbil-banīna
17

وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًۭا ظَلَّ وَجْهُهُۥ مُسْوَدًّۭا وَهُوَ كَظِيمٌ

And when one of them is given good tidings of that which he attributes to the Most Merciful in comparison [i.e., a daughter], his face becomes dark, and he suppresses grief.

Word by Word ▾
وَإِذَاAnd whenwa-idhā
بُشِّرَis given good newsbushira
أَحَدُهُم(to) one of themaḥaduhum
بِمَاof whatbimā
ضَرَبَhe sets upḍaraba
لِلرَّحْمَٰنِfor the Most Graciouslilrraḥmāni
مَثَلًۭا(as) a likenessmathalan
ظَلَّbecomesẓalla
وَجْهُهُۥhis facewajhuhu
مُسْوَدًّۭاdarkmus'waddan
وَهُوَand hewahuwa
كَظِيمٌ(is) filled with griefkaẓīmun
18

أَوَمَن يُنَشَّؤُا۟ فِى ٱلْحِلْيَةِ وَهُوَ فِى ٱلْخِصَامِ غَيْرُ مُبِينٍۢ

So is one brought up in ornaments while being during conflict unevident1435 [attributed to Allāh]?

  1. [1435] Not "obvious" or "distinct" in an argument. Or not "seen," i.e., absent from battles. The reference is to a daughter. ↩
Word by Word ▾
أَوَمَنThen (is one) whoawaman
يُنَشَّؤُا۟is brought upyunasha-u
فِىinfī
ٱلْحِلْيَةِornamentsl-ḥil'yati
وَهُوَand hewahuwa
فِىinfī
ٱلْخِصَامِthe disputel-khiṣāmi
غَيْرُ(is) notghayru
مُبِينٍۢclearmubīnin
19

وَجَعَلُوا۟ ٱلْمَلَٰٓئِكَةَ ٱلَّذِينَ هُمْ عِبَٰدُ ٱلرَّحْمَٰنِ إِنَٰثًا ۚ أَشَهِدُوا۟ خَلْقَهُمْ ۚ سَتُكْتَبُ شَهَٰدَتُهُمْ وَيُسْـَٔلُونَ

And they described the angels, who are servants of the Most Merciful, as females. Did they witness their creation? Their testimony will be recorded, and they will be questioned.

Word by Word ▾
وَجَعَلُوا۟And they madewajaʿalū
ٱلْمَلَٰٓئِكَةَthe Angelsl-malāikata
ٱلَّذِينَthose whoalladhīna
هُمْthemselveshum
عِبَٰدُ(are) slavesʿibādu
ٱلرَّحْمَٰنِ(of) the Most Graciousl-raḥmāni
إِنَٰثًاfemalesināthan
أَشَهِدُوا۟Did they witnessashahidū
خَلْقَهُمْtheir creationkhalqahum
سَتُكْتَبُWill be recordedsatuk'tabu
شَهَٰدَتُهُمْtheir testimonyshahādatuhum
وَيُسْـَٔلُونَand they will be questionedwayus'alūna
20

وَقَالُوا۟ لَوْ شَآءَ ٱلرَّحْمَٰنُ مَا عَبَدْنَٰهُم ۗ مَّا لَهُم بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَخْرُصُونَ

And they said, "If the Most Merciful had willed, we would not have worshipped them." They have of that no knowledge. They are not but misjudging.

Word by Word ▾
وَقَالُوا۟And they saywaqālū
لَوْIflaw
شَآءَhad willedshāa
ٱلرَّحْمَٰنُthe Most Graciousl-raḥmānu
مَاwe would not have worshipped themmā
عَبَدْنَٰهُمwe would not have worshipped themʿabadnāhum
مَّاNotmā
لَهُمthey havelahum
بِذَٰلِكَabout thatbidhālika
مِنْanymin
عِلْمٍknowledgeʿil'min
إِنْNothingin
هُمْthey (do)hum
إِلَّاbutillā
يَخْرُصُونَlieyakhruṣūna
21

أَمْ ءَاتَيْنَٰهُمْ كِتَٰبًۭا مِّن قَبْلِهِۦ فَهُم بِهِۦ مُسْتَمْسِكُونَ

Or have We given them a book before it [i.e., the Qur’ān] to which they are adhering?

Word by Word ▾
أَمْOram
ءَاتَيْنَٰهُمْhave We given themātaynāhum
كِتَٰبًۭاa bookkitāban
مِّنbefore itmin
قَبْلِهِۦbefore itqablihi
فَهُمso theyfahum
بِهِۦto itbihi
مُسْتَمْسِكُونَ(are) holding fastmus'tamsikūna
22

بَلْ قَالُوٓا۟ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٍۢ وَإِنَّا عَلَىٰٓ ءَاثَٰرِهِم مُّهْتَدُونَ

Rather, they say, "Indeed, we found our fathers upon a religion, and we are in their footsteps [rightly] guided."

Word by Word ▾
بَلْNaybal
قَالُوٓا۟they sayqālū
إِنَّاIndeed, weinnā
وَجَدْنَآ[we] foundwajadnā
ءَابَآءَنَاour forefathersābāanā
عَلَىٰٓuponʿalā
أُمَّةٍۢa religionummatin
وَإِنَّاand indeed, wewa-innā
عَلَىٰٓonʿalā
ءَاثَٰرِهِمtheir footstepsāthārihim
مُّهْتَدُونَ(are) guidedmuh'tadūna
23

وَكَذَٰلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍۢ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٍۢ وَإِنَّا عَلَىٰٓ ءَاثَٰرِهِم مُّقْتَدُونَ

And similarly, We did not send before you any warner into a city except that its affluent said, "Indeed, we found our fathers upon a religion, and we are, in their footsteps, following."

Word by Word ▾
وَكَذَٰلِكَAnd thuswakadhālika
مَآnotmā
أَرْسَلْنَاWe sentarsalnā
مِنbefore youmin
قَبْلِكَbefore youqablika
فِىinfī
قَرْيَةٍۢa townqaryatin
مِّنanymin
نَّذِيرٍwarnernadhīrin
إِلَّاexceptillā
قَالَsaidqāla
مُتْرَفُوهَآ(the) wealthy ones of itmut'rafūhā
إِنَّاIndeed, weinnā
وَجَدْنَآ[we] foundwajadnā
ءَابَآءَنَاour forefathersābāanā
عَلَىٰٓonʿalā
أُمَّةٍۢa religionummatin
وَإِنَّاand indeed, wewa-innā
عَلَىٰٓ[on]ʿalā
ءَاثَٰرِهِمtheir footstepsāthārihim
مُّقْتَدُونَ(are) followingmuq'tadūna
24

۞ قَٰلَ أَوَلَوْ جِئْتُكُم بِأَهْدَىٰ مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ ۖ قَالُوٓا۟ إِنَّا بِمَآ أُرْسِلْتُم بِهِۦ كَٰفِرُونَ

[Each warner] said, "Even if I brought you better guidance than that [religion] upon which you found your fathers?" They said, "Indeed we, in that with which you were sent, are disbelievers."

Word by Word ▾
قَٰلَHe saidqāla
أَوَلَوْEven ifawalaw
جِئْتُكُمI brought youji'tukum
بِأَهْدَىٰbetter guidancebi-ahdā
مِمَّاthan whatmimmā
وَجَدتُّمْyou foundwajadttum
عَلَيْهِon itʿalayhi
ءَابَآءَكُمْyour forefathersābāakum
قَالُوٓا۟They saidqālū
إِنَّاIndeed, weinnā
بِمَآwith whatbimā
أُرْسِلْتُمyou are sentur'sil'tum
بِهِۦwith [it]bihi
كَٰفِرُونَ(are) disbelieverskāfirūna
25

فَٱنتَقَمْنَا مِنْهُمْ ۖ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ

So We took retribution from them; then see how was the end of the deniers.

Word by Word ▾
فَٱنتَقَمْنَاSo We took retributionfa-intaqamnā
مِنْهُمْfrom themmin'hum
فَٱنظُرْThen seefa-unẓur
كَيْفَhowkayfa
كَانَwaskāna
عَٰقِبَةُ(the) endʿāqibatu
ٱلْمُكَذِّبِينَ(of) the deniersl-mukadhibīna
26

وَإِذْ قَالَ إِبْرَٰهِيمُ لِأَبِيهِ وَقَوْمِهِۦٓ إِنَّنِى بَرَآءٌۭ مِّمَّا تَعْبُدُونَ

And [mention, O Muḥammad], when Abraham said to his father and his people, "Indeed, I am disassociated from that which you worship

Word by Word ▾
وَإِذْAnd whenwa-idh
قَالَIbrahim Saidqāla
إِبْرَٰهِيمُIbrahim Saidib'rāhīmu
لِأَبِيهِto his fatherli-abīhi
وَقَوْمِهِۦٓand his peoplewaqawmihi
إِنَّنِىIndeed, I (am)innanī
بَرَآءٌۭdisassociatedbarāon
مِّمَّاfrom whatmimmā
تَعْبُدُونَyou worshiptaʿbudūna
27

إِلَّا ٱلَّذِى فَطَرَنِى فَإِنَّهُۥ سَيَهْدِينِ

Except for He who created me; and indeed, He will guide me."

Word by Word ▾
إِلَّاExceptillā
ٱلَّذِىthe One Whoalladhī
فَطَرَنِىcreated mefaṭaranī
فَإِنَّهُۥand indeed, Hefa-innahu
سَيَهْدِينِwill guide mesayahdīni
28

وَجَعَلَهَا كَلِمَةًۢ بَاقِيَةًۭ فِى عَقِبِهِۦ لَعَلَّهُمْ يَرْجِعُونَ

And he made it1436 a word remaining among his descendants that they might return [to it].

  1. [1436] i.e., his testimony that none is worthy of worship except Allāh. ↩
Word by Word ▾
وَجَعَلَهَاAnd he made itwajaʿalahā
كَلِمَةًۢa wordkalimatan
بَاقِيَةًۭlastingbāqiyatan
فِىamongfī
عَقِبِهِۦhis descendentsʿaqibihi
لَعَلَّهُمْso that they maylaʿallahum
يَرْجِعُونَreturnyarjiʿūna
29

بَلْ مَتَّعْتُ هَٰٓؤُلَآءِ وَءَابَآءَهُمْ حَتَّىٰ جَآءَهُمُ ٱلْحَقُّ وَرَسُولٌۭ مُّبِينٌۭ

However, I gave enjoyment to these [people of Makkah] and their fathers1437 until there came to them the truth and a clear Messenger.1438

  1. [1437] The descendants of Abraham. ↩
  2. [1438] i.e., one who is obvious with a clear message, meaning Muḥammad (ﷺ). ↩
Word by Word ▾
بَلْNaybal
مَتَّعْتُI gave enjoymentmattaʿtu
هَٰٓؤُلَآءِ(to) thesehāulāi
وَءَابَآءَهُمْand their forefatherswaābāahum
حَتَّىٰuntilḥattā
جَآءَهُمُcame to themjāahumu
ٱلْحَقُّthe truthl-ḥaqu
وَرَسُولٌۭand a Messengerwarasūlun
مُّبِينٌۭclearmubīnun
30

وَلَمَّا جَآءَهُمُ ٱلْحَقُّ قَالُوا۟ هَٰذَا سِحْرٌۭ وَإِنَّا بِهِۦ كَٰفِرُونَ

But when the truth came to them, they said, "This is magic, and indeed we are, concerning it, disbelievers."

Word by Word ▾
وَلَمَّاAnd whenwalammā
جَآءَهُمُcame to themjāahumu
ٱلْحَقُّthe truthl-ḥaqu
قَالُوا۟they saidqālū
هَٰذَاThishādhā
سِحْرٌۭ(is) magicsiḥ'run
وَإِنَّاand indeed, wewa-innā
بِهِۦof itbihi
كَٰفِرُونَ(are) disbelieverskāfirūna
31

وَقَالُوا۟ لَوْلَا نُزِّلَ هَٰذَا ٱلْقُرْءَانُ عَلَىٰ رَجُلٍۢ مِّنَ ٱلْقَرْيَتَيْنِ عَظِيمٍ

And they said, "Why was this Qur’ān not sent down upon a great man from [one of] the two cities?"1439

  1. [1439] Referring to Makkah and aṭ-Ṭā’if. ↩
Word by Word ▾
وَقَالُوا۟And they saywaqālū
لَوْلَاWhy notlawlā
نُزِّلَwas sent downnuzzila
هَٰذَاthishādhā
ٱلْقُرْءَانُthe Quranl-qur'ānu
عَلَىٰtoʿalā
رَجُلٍۢa manrajulin
مِّنَfrommina
ٱلْقَرْيَتَيْنِthe two townsl-qaryatayni
عَظِيمٍgreatʿaẓīmin
32

أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ ۚ نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۚ وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍۢ دَرَجَٰتٍۢ لِّيَتَّخِذَ بَعْضُهُم بَعْضًۭا سُخْرِيًّۭا ۗ وَرَحْمَتُ رَبِّكَ خَيْرٌۭ مِّمَّا يَجْمَعُونَ

Do they distribute the mercy of your Lord? It is We who have apportioned among them their livelihood in the life of this world and have raised some of them above others in degrees [of rank] that they may make use of one another for service. But the mercy of your Lord is better than whatever they accumulate.

Word by Word ▾
أَهُمْDo theyahum
يَقْسِمُونَdistributeyaqsimūna
رَحْمَتَ(the) Mercyraḥmata
رَبِّكَ(of) your Lordrabbika
نَحْنُWenaḥnu
قَسَمْنَا[We] distributeqasamnā
بَيْنَهُمamong thembaynahum
مَّعِيشَتَهُمْtheir livelihoodmaʿīshatahum
فِىinfī
ٱلْحَيَوٰةِthe lifel-ḥayati
ٱلدُّنْيَا(of) the worldl-dun'yā
وَرَفَعْنَاand We raisewarafaʿnā
بَعْضَهُمْsome of thembaʿḍahum
فَوْقَabovefawqa
بَعْضٍۢothersbaʿḍin
دَرَجَٰتٍۢ(in) degreesdarajātin
لِّيَتَّخِذَso that may takeliyattakhidha
بَعْضُهُمsome of thembaʿḍuhum
بَعْضًۭاothersbaʿḍan
سُخْرِيًّۭا(for) servicesukh'riyyan
وَرَحْمَتُBut (the) Mercywaraḥmatu
رَبِّكَ(of) your Lordrabbika
خَيْرٌۭ(is) betterkhayrun
مِّمَّاthan whatmimmā
يَجْمَعُونَthey accumulateyajmaʿūna
33

وَلَوْلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةًۭ وَٰحِدَةًۭ لَّجَعَلْنَا لِمَن يَكْفُرُ بِٱلرَّحْمَٰنِ لِبُيُوتِهِمْ سُقُفًۭا مِّن فِضَّةٍۢ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ

And if it were not that the people would become one community [of disbelievers],1440 We would have made for those who disbelieve in the Most Merciful - for their houses - ceilings and stairways of silver upon which to mount.

  1. [1440] Who assumed that Allāh's generosity to them was a sign of His approval or who would hasten to disbelief in order to obtain wealth. ↩
Word by Word ▾
وَلَوْلَآAnd if notwalawlā
أَنthatan
يَكُونَ(would) becomeyakūna
ٱلنَّاسُ[the] mankindl-nāsu
أُمَّةًۭa communityummatan
وَٰحِدَةًۭonewāḥidatan
لَّجَعَلْنَاWe (would have) madelajaʿalnā
لِمَنfor (one) wholiman
يَكْفُرُdisbelievesyakfuru
بِٱلرَّحْمَٰنِin the Most Graciousbil-raḥmāni
لِبُيُوتِهِمْfor their houseslibuyūtihim
سُقُفًۭاroofssuqufan
مِّنofmin
فِضَّةٍۢsilverfiḍḍatin
وَمَعَارِجَand stairwayswamaʿārija
عَلَيْهَاupon whichʿalayhā
يَظْهَرُونَthey mountyaẓharūna
34

وَلِبُيُوتِهِمْ أَبْوَٰبًۭا وَسُرُرًا عَلَيْهَا يَتَّكِـُٔونَ

And for their houses - doors and couches [of silver] upon which to recline

Word by Word ▾
وَلِبُيُوتِهِمْAnd for their houseswalibuyūtihim
أَبْوَٰبًۭاdoorsabwāban
وَسُرُرًاand coucheswasururan
عَلَيْهَاupon whichʿalayhā
يَتَّكِـُٔونَthey reclineyattakiūna
35

وَزُخْرُفًۭا ۚ وَإِن كُلُّ ذَٰلِكَ لَمَّا مَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۚ وَٱلْءَاخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ

And gold ornament. But all that is not but the enjoyment of worldly life. And the Hereafter with your Lord is for the righteous.

Word by Word ▾
وَزُخْرُفًۭاAnd ornaments of goldwazukh'rufan
وَإِنAnd not (is)wa-in
كُلُّallkullu
ذَٰلِكَthatdhālika
لَمَّاbutlammā
مَتَٰعُan enjoymentmatāʿu
ٱلْحَيَوٰةِ(of) the lifel-ḥayati
ٱلدُّنْيَا(of) the worldl-dun'yā
وَٱلْءَاخِرَةُAnd the Hereafterwal-ākhiratu
عِندَwithʿinda
رَبِّكَyour Lordrabbika
لِلْمُتَّقِينَ(is) for the righteouslil'muttaqīna
36

وَمَن يَعْشُ عَن ذِكْرِ ٱلرَّحْمَٰنِ نُقَيِّضْ لَهُۥ شَيْطَٰنًۭا فَهُوَ لَهُۥ قَرِينٌۭ

And whoever is blinded from remembrance of the Most Merciful - We appoint for him a devil, and he is to him a companion.

Word by Word ▾
وَمَنAnd whoeverwaman
يَعْشُturns awayyaʿshu
عَنfromʿan
ذِكْرِ(the) remembrancedhik'ri
ٱلرَّحْمَٰنِ(of) the Most Graciousl-raḥmāni
نُقَيِّضْWe appointnuqayyiḍ
لَهُۥfor himlahu
شَيْطَٰنًۭاa devilshayṭānan
فَهُوَthen hefahuwa
لَهُۥ(is) to himlahu
قَرِينٌۭa companionqarīnun
37

وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ ٱلسَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ

And indeed, they [i.e., the devils] avert them from the way [of guidance] while they think that they are [rightly] guided

Word by Word ▾
وَإِنَّهُمْAnd indeed, theywa-innahum
لَيَصُدُّونَهُمْsurely, turn themlayaṣuddūnahum
عَنِfromʿani
ٱلسَّبِيلِthe Pathl-sabīli
وَيَحْسَبُونَand they thinkwayaḥsabūna
أَنَّهُمthat theyannahum
مُّهْتَدُونَ(are) guidedmuh'tadūna
38

حَتَّىٰٓ إِذَا جَآءَنَا قَالَ يَٰلَيْتَ بَيْنِى وَبَيْنَكَ بُعْدَ ٱلْمَشْرِقَيْنِ فَبِئْسَ ٱلْقَرِينُ

Until, when he comes to Us [at Judgement], he says [to his companion], "How I wish there was between me and you the distance between the east and west; and what a wretched companion."

Word by Word ▾
حَتَّىٰٓUntilḥattā
إِذَاwhenidhā
جَآءَنَاhe comes to Usjāanā
قَالَhe saysqāla
يَٰلَيْتَO would thatyālayta
بَيْنِىbetween mebaynī
وَبَيْنَكَand between youwabaynaka
بُعْدَ(were the) distancebuʿ'da
ٱلْمَشْرِقَيْنِ(of) the East and the Westl-mashriqayni
فَبِئْسَHow wretched isfabi'sa
ٱلْقَرِينُthe companionl-qarīnu
39

وَلَن يَنفَعَكُمُ ٱلْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى ٱلْعَذَابِ مُشْتَرِكُونَ

And never will it benefit you that Day, when you have wronged, that you are [all] sharing in the punishment.

Word by Word ▾
وَلَنAnd neverwalan
يَنفَعَكُمُwill benefit youyanfaʿakumu
ٱلْيَوْمَthe Dayl-yawma
إِذwhenidh
ظَّلَمْتُمْyou have wrongedẓalamtum
أَنَّكُمْthat youannakum
فِى(will be) infī
ٱلْعَذَابِthe punishmentl-ʿadhābi
مُشْتَرِكُونَsharingmush'tarikūna
40

أَفَأَنتَ تُسْمِعُ ٱلصُّمَّ أَوْ تَهْدِى ٱلْعُمْىَ وَمَن كَانَ فِى ضَلَٰلٍۢ مُّبِينٍۢ

Then will you make the deaf hear, [O Muḥammad], or guide the blind or he who is in clear error?

Word by Word ▾
أَفَأَنتَThen can youafa-anta
تُسْمِعُcause to heartus'miʿu
ٱلصُّمَّthe deafl-ṣuma
أَوْoraw
تَهْدِىguidetahdī
ٱلْعُمْىَthe blindl-ʿum'ya
وَمَنand (one) whowaman
كَانَiskāna
فِىinfī
ضَلَٰلٍۢan errorḍalālin
مُّبِينٍۢclearmubīnin
41

فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ

And whether [or not] We take you away [in death], indeed, We will take retribution upon them.

Word by Word ▾
فَإِمَّاAnd whetherfa-immā
نَذْهَبَنَّWe take you awaynadhhabanna
بِكَWe take you awaybika
فَإِنَّاthen indeed, Wefa-innā
مِنْهُمfrom themmin'hum
مُّنتَقِمُونَ(will) take retributionmuntaqimūna
42

أَوْ نُرِيَنَّكَ ٱلَّذِى وَعَدْنَٰهُمْ فَإِنَّا عَلَيْهِم مُّقْتَدِرُونَ

Or whether [or not] We show you that which We have promised them, indeed, We are Perfect in Ability.

Word by Word ▾
أَوْOraw
نُرِيَنَّكَWe show younuriyannaka
ٱلَّذِىthat whichalladhī
وَعَدْنَٰهُمْWe have promised themwaʿadnāhum
فَإِنَّاthen indeed, Wefa-innā
عَلَيْهِمover themʿalayhim
مُّقْتَدِرُونَhave full powermuq'tadirūna
43

فَٱسْتَمْسِكْ بِٱلَّذِىٓ أُوحِىَ إِلَيْكَ ۖ إِنَّكَ عَلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ

So adhere to that which is revealed to you. Indeed, you are on a straight path.

Word by Word ▾
فَٱسْتَمْسِكْSo hold fastfa-is'tamsik
بِٱلَّذِىٓto that whichbi-alladhī
أُوحِىَis revealedūḥiya
إِلَيْكَto youilayka
إِنَّكَIndeed, youinnaka
عَلَىٰ(are) onʿalā
صِرَٰطٍۢa Pathṣirāṭin
مُّسْتَقِيمٍۢStraightmus'taqīmin
44

وَإِنَّهُۥ لَذِكْرٌۭ لَّكَ وَلِقَوْمِكَ ۖ وَسَوْفَ تُسْـَٔلُونَ

And indeed, it is a remembrance1441 for you and your people, and you [all] are going to be questioned.

  1. [1441] i.e., an honor. Or "a reminder." ↩
Word by Word ▾
وَإِنَّهُۥAnd indeed, itwa-innahu
لَذِكْرٌۭ(is) surely, a Reminderladhik'run
لَّكَfor youlaka
وَلِقَوْمِكَand your peoplewaliqawmika
وَسَوْفَand soonwasawfa
تُسْـَٔلُونَyou will be questionedtus'alūna
45

وَسْـَٔلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ ٱلرَّحْمَٰنِ ءَالِهَةًۭ يُعْبَدُونَ

And ask those We sent before you of Our messengers; have We made besides the Most Merciful deities to be worshipped?

Word by Word ▾
وَسْـَٔلْAnd askwasal
مَنْ(those) whomman
أَرْسَلْنَاWe sentarsalnā
مِنbefore youmin
قَبْلِكَbefore youqablika
مِنofmin
رُّسُلِنَآOur Messengersrusulinā
أَجَعَلْنَاdid We makeajaʿalnā
مِنbesidesmin
دُونِbesidesdūni
ٱلرَّحْمَٰنِthe Most Graciousl-raḥmāni
ءَالِهَةًۭgodsālihatan
يُعْبَدُونَto be worshippedyuʿ'badūna
46

وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَٰتِنَآ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَقَالَ إِنِّى رَسُولُ رَبِّ ٱلْعَٰلَمِينَ

And certainly did We send Moses with Our signs to Pharaoh and his establishment, and he said, "Indeed, I am the messenger of the Lord of the worlds."

Word by Word ▾
وَلَقَدْAnd certainlywalaqad
أَرْسَلْنَاWe sentarsalnā
مُوسَىٰMusamūsā
بِـَٔايَٰتِنَآwith Our Signsbiāyātinā
إِلَىٰtoilā
فِرْعَوْنَFiraunfir'ʿawna
وَمَلَإِي۟هِۦand his chiefswamala-ihi
فَقَالَand he saidfaqāla
إِنِّىIndeed, I aminnī
رَسُولُa Messengerrasūlu
رَبِّ(of the) Lordrabbi
ٱلْعَٰلَمِينَ(of) the worldsl-ʿālamīna
47

فَلَمَّا جَآءَهُم بِـَٔايَٰتِنَآ إِذَا هُم مِّنْهَا يَضْحَكُونَ

But when he brought them Our signs, at once they laughed at them.

Word by Word ▾
فَلَمَّاBut whenfalammā
جَآءَهُمhe came to themjāahum
بِـَٔايَٰتِنَآwith Our Signsbiāyātinā
إِذَاbeholdidhā
هُمTheyhum
مِّنْهَاat themmin'hā
يَضْحَكُونَlaughedyaḍḥakūna
48

وَمَا نُرِيهِم مِّنْ ءَايَةٍ إِلَّا هِىَ أَكْبَرُ مِنْ أُخْتِهَا ۖ وَأَخَذْنَٰهُم بِٱلْعَذَابِ لَعَلَّهُمْ يَرْجِعُونَ

And We showed them not a sign except that it was greater than its sister, and We seized them with affliction that perhaps they might return [to faith].

Word by Word ▾
وَمَاAnd notwamā
نُرِيهِمWe showed themnurīhim
مِّنْofmin
ءَايَةٍa Signāyatin
إِلَّاbutillā
هِىَithiya
أَكْبَرُ(was) greaterakbaru
مِنْthanmin
أُخْتِهَاits sisterukh'tihā
وَأَخَذْنَٰهُمand We seized themwa-akhadhnāhum
بِٱلْعَذَابِwith the punishmentbil-ʿadhābi
لَعَلَّهُمْso that they maylaʿallahum
يَرْجِعُونَreturnyarjiʿūna
49

وَقَالُوا۟ يَٰٓأَيُّهَ ٱلسَّاحِرُ ٱدْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ إِنَّنَا لَمُهْتَدُونَ

And they said [to Moses], "O magician, invoke for us your Lord by what He has promised you. Indeed, we will be guided."

Word by Word ▾
وَقَالُوا۟And they saidwaqālū
يَٰٓأَيُّهَOyāayyuha
ٱلسَّاحِرُ[the] magicianl-sāḥiru
ٱدْعُInvokeud'ʿu
لَنَاfor uslanā
رَبَّكَyour Lordrabbaka
بِمَاby whatbimā
عَهِدَHe has made covenantʿahida
عِندَكَwith youʿindaka
إِنَّنَاIndeed, weinnanā
لَمُهْتَدُونَ(will) surely be guidedlamuh'tadūna
50

فَلَمَّا كَشَفْنَا عَنْهُمُ ٱلْعَذَابَ إِذَا هُمْ يَنكُثُونَ

But when We removed from them the affliction, at once they broke their word.

Word by Word ▾
فَلَمَّاBut whenfalammā
كَشَفْنَاWe removedkashafnā
عَنْهُمُfrom themʿanhumu
ٱلْعَذَابَthe punishmentl-ʿadhāba
إِذَاbeholdidhā
هُمْTheyhum
يَنكُثُونَbroke (their word)yankuthūna

At a Glance

Verses
89
Words (Arabic)
830 — ranked 34 of 114 surahs by word count
Average per verse
9.3 words
Longest verse
43:32 (25 words)
Shortest verse
43:1 (1 word)
Revealed
Meccan
Juz
Juz 25

Word counts are computed from the Uthmani Arabic text used on this site; the basmalah at the head of the surah is not counted. Counts can differ slightly between printed editions of the Mushaf.

About This Surah

The opening describes the Quran as a clear Arabic recitation grounded in a higher source. Opponents are asked whether warning should stop because they act excessively.

A major argument challenges the claim that God has daughters while people prefer sons for themselves. The surah rejects assigning gendered kinship to angels and criticizes claims made without knowledge.

People defend idolatry by saying they found their ancestors on a path. The Quranic response is not a rejection of all tradition; it challenges tradition that refuses better guidance.

Abraham declares separation from what his people worship except the One who created him. The chapter then examines why revelation did not come to a wealthy man from a major town. This exposes the assumption that economic status determines spiritual authority.

A striking passage suggests that, if people would not become one community in disbelief, disbelievers might have received houses of silver and worldly ornament. These goods are described as temporary enjoyment, not proof of divine favor.

Moses and Pharaoh illustrate the same status error: Pharaoh points to his kingdom and rivers and mocks Moses’s limited worldly display. Jesus is presented as a servant given favor and made an example. The chapter rejects division over him and calls to worship God alone.

Gold, luxury, roofs, doors, and worldly ornament are described as temporary and potentially misleading, not as proof that poverty is virtuous in itself or wealth automatically corrupt.

The chapter challenges contradictory claims about angels and daughters; its polemic must not become contempt for girls or women.

Jesus is presented as a servant and sign within Quranic theology.

Interfaith disagreement should be stated accurately without hostility toward Christians.

Core Themes

  • Wealth is not a measure of truth.
  • Inherited belief requires moral and evidentiary examination.
  • Angels are not divine children.
  • Prophets may lack elite status.
  • Jesus is honored without being worshiped.
  • Worldly ornament is temporary.

Structure

Verses 1-14: Clear revelation, creation and travel — 1-14

Verses 15-25: False kinship claims and inherited religion — 15-25

Verses 26-45: Abraham, revelation and worldly ornament — 26-45

Verses 46-56: Moses and Pharaoh’s status claims — 46-56

Verses 57-67: Jesus, dispute and final friendship — 57-67

Verses 68-89: Paradise, accountability and prophetic patience — 68-89

Reading Guide

Reading step 1

Track every place wealth or rank is used as an argument.

Reading step 2

Do not turn criticism of inherited error into contempt for family or culture.

Reading step 3

Read Jesus passages accurately and respectfully.

Reading step 4

Avoid prosperity theology from worldly-goods verses.

Key Passages

Creation and travel — 9-14

People who acknowledge the Creator are reminded of roads, rain and transport. The travel prayer turns a familiar journey into recognition of a gift that people did not create independently. Its final reference to return links temporary movement across the earth with ultimate accountability.

Angels and inherited religion — 19-25

Claims about the angels are tested by questions about witnessing, knowledge and scripture. The argument then exposes inherited custom as the answer actually offered. The exchange with earlier warners asks whether better guidance can be considered, showing why ancestry alone does not settle a truth claim.

Abraham — 26-28

Abraham separates himself from what his people worship while affirming dependence on the One who created him. His declaration becomes a continuing word among descendants. In a chapter challenging blind inheritance, this example directs inherited identity back toward a reasoned commitment to the Creator.

Elite status and ornament — 31-35

The objection demands a messenger of recognized social importance. The reply distinguishes divine mercy from the distribution of livelihood and then imagines lavish houses for disbelievers. The silver and gold expose how unreliable outward luxury would be as a test of the truth of revelation.

Moses and Pharaoh — 46-56

Pharaoh appeals to his kingdom, rivers and ornaments while belittling Moses. These status claims follow promises to accept guidance that are abandoned when distress lifts. The narrative brings broken commitments and public manipulation together, ending with the collapse of the power used to discredit the messenger.

Jesus and worship — 57-65

The dispute about Jesus is answered by identifying him as a favored servant and recalling his call to worship God. The passage distinguishes the messenger's honored role from the worship owed to his Lord. Argumentative comparison gives way to the content of the message attributed to Jesus himself.

Friendships and accountability — 67

The verse looks at friendship from the perspective of final accountability: relationships that seemed close can become hostile, with an exception for the righteous. The question it raises is what a bond encourages and survives, rather than whether familiarity alone makes a relationship beneficial.

Rejection of divine offspring and patience — 81-89

The opening conditional statement is followed by an explicit rejection of false descriptions of God. Sovereignty, knowledge of the Hour and restricted intercession then answer rival claims. The final instruction to turn aside peacefully closes an argument that repeatedly distinguishes recognition of the Creator from consistent worship.

Recitation Note

No exclusive time, fixed repetition count, or guaranteed worldly outcome is asserted here for reciting Surah Az-Zukhruf. Reading it is worship and study; any claim about protection, healing, provision, marriage, political success, or a prescribed number requires separate exact evidence and carefully limited wording.

Interpretation Limits

  • Interfaith passages must not become hostility toward Christians.
  • Wealth is not automatically condemned; its use as spiritual proof is.
  • The phrase involving divine offspring requires careful theological translation.
  • Afterlife descriptions should not be expanded into unsourced imagery.
  • The chapter does not authorize social contempt toward wealthy or poor people.
  • Worldly ornament is not proof of divine approval, but lawful wealth is not automatically condemned.
  • The polemic about daughters and angels must not become misogyny or contempt for girls.
  • Claims about Jesus should be stated as Quranic theology without harassment of Christians.

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Sources