Sūrah Al-Aʿrāf

āyāt 1–3

The sūrah begins with the letters Alif, Lām, Meem, Ṣād. This is a divine Book revealed to the Prophet ﷺ, and he should not feel any distress because of it. Its purpose is to warn people and to serve as a reminder for those who believe. Therefore, all of humanity should follow what has been sent down to them from their Lord and not follow any protectors or allies other than Him. However, people rarely take heed of this guidance.

āyāt 4–6

This passage describes how many communities were destroyed when Allah's punishment came upon them suddenly, either at night or during their midday rest. When this punishment arrived, their only admission was that they had indeed been wrongdoers. It then states that Allah will question both those to whom a message was sent and the messengers themselves.

āyāt 7–9

God will recount people's deeds to them with full knowledge, for He was never absent from anything they did. On that Day, the weighing of deeds will be absolutely just. Those whose scales are heavy with good deeds are the ones who will succeed, while those whose scales are light are the ones who will have lost themselves because of their wrongdoing against God's verses.

āyāt 10

God has certainly established humanity on Earth and provided many ways for them to earn a living there. Yet, humanity shows little gratitude for these provisions.

āyāt 13–15

Allāh commanded Iblīs to descend from Paradise, declaring that it was not a place for arrogance, and told him to get out because he was among the debased. Iblīs then asked Allāh to grant him respite until the Day of Resurrection, and Allāh responded by saying that he was indeed among those granted such a reprieve.

āyāt 16

Satan declares that because Allah caused him to go astray, he will lie in wait for humans on Allah's straight path.

āyāt 18–20

Allāh tells the rebellious one to depart from Paradise, disgraced and cast out, and warns that He will fill Hell with all who follow him. Allāh then instructs Adam عليه السلام and his wife to dwell in Paradise and eat freely from it, but warns them not to approach a specific tree, lest they become wrongdoers. However, Satan whispered to them, tempting them to eat from the tree to reveal their private parts, claiming that Allāh had forbidden it only to prevent them from becoming angels or immortal.

āyāt 21–22

Shayṭān swore to Adam عليه السلام and his wife that he was a sincere advisor to them. He then caused them to fall into error through his deception. When they tasted from the tree, their private parts became visible to them, and they began to cover themselves with leaves from Paradise. Their Lord then called out to them, reminding them that He had forbidden them from that tree and had warned them that Shayṭān was their clear enemy.

āyāt 24–25

Allāh commanded them to descend, telling them that they would be enemies to one another, and that the earth would be their dwelling place and source of provision for a limited time. He then informed them that they would live and die on the earth, and from it they would eventually be brought forth again.

āyāt 27–29

This passage warns humanity not to let Satan deceive them, just as he caused Adam عليه السلام and Eve to be expelled from Paradise, exposing their private parts. Satan and his kind can see humans from where humans cannot see them, and God has made these devils allies to those who do not believe. When those disbelievers commit an evil deed, they claim their ancestors did it and that God commanded it. However, God never commands immorality. The passage asks if they attribute to God what they do not know. It instructs the Prophet ﷺ to say that God has commanded justice, that people should direct themselves rightly at every place of prostration, and invoke Him with sincere devotion. Just as God originated them, they will return to Him.

āyāt 30–32

This passage speaks about two groups of people: one guided by God and another that deserved misguidance because they chose devils as their protectors instead of God, mistakenly believing they were on the right path. It then instructs the children of Adam to dress appropriately for every place of worship, and to eat and drink without being extravagant, as God does not love those who are excessive. The passage asks who has forbidden the beautiful things God provides for His servants and the good, lawful provisions. It explains that these good things are for the believers in this worldly life, and will be exclusively for them on the Day of Resurrection, clarifying God's signs for people who understand.

āyāt 34–36

Every nation has a specific term, and when their time comes, they cannot delay it even for an hour, nor can they advance it. When messengers come from among the children of Adam, conveying God's verses, those who fear God and do good will have no fear and will not grieve. However, those who reject God's verses and are arrogant towards them are destined for the Fire, where they will remain forever.

āyāt 37–39

The āyāt begin by questioning who could be more unjust than someone who fabricates a lie against God or rejects His revelations. Such people will receive their ordained share in this life. When the angels arrive to take their souls, they will be asked where their supposed deities were, to which they will respond that those deities have vanished from them, and they will acknowledge their disbelief. Then, God will command them to enter the Fire along with the previous communities of jinn and humans who preceded them. As each community enters, it will curse the one that came before it. When they are all gathered, the later ones will accuse the earlier ones of having misled them and will ask God for a double punishment in the Fire. God will reply that everyone will receive a double punishment, though the later ones do not comprehend the full extent of it. The earlier ones will then tell the later ones that they were not superior to them in any way, and thus they should all taste the punishment for what they used to earn.

āyāt 40–42

Those who reject God's signs and are too arrogant to accept them will find the gates of Heaven closed to them; they will not enter Paradise any more than a camel can pass through the eye of a needle. This is how God repays those who commit crimes and do wrong, for they will have beds and coverings of fire in Hell. However, for those who believe and do good deeds—and God does not burden any soul beyond its capacity—they are the people of Paradise, where they will remain forever.

āyāt 43–45

This passage describes the believers in Paradise, where all ill feelings will be removed from their hearts as rivers flow beneath them. They will praise God for guiding them there, acknowledging that they would not have been guided without Him, and affirming that God's messengers had indeed brought the truth. They will then be told that this is Paradise, which they have inherited because of their deeds. The people of Paradise will then call out to the people of the Fire, confirming that they found God's promise to be true, and asking if the people of the Fire also found God's promise to be true. When the people of the Fire confirm this, a voice will declare that God's curse is upon the wrongdoers, specifically those who turned people away from God's path, sought to make it appear crooked, and disbelieved in the Hereafter.

āyāt 46–48

There will be a barrier between Paradise and Hell, and upon its elevated points will be men who recognize everyone by their distinct signs. These men will greet the people of Paradise, wishing them peace, even though they have not yet entered it but eagerly hope to. When their gaze then turns towards the people of the Fire, they will pray to their Lord not to be placed among such wrongdoers. The men on these elevated points will also call out to specific individuals in Hell whom they recognize, telling them that their large numbers and their arrogance were of no benefit to them.

āyāt 49–51

Allāh will tell the people of Hell, regarding others who are now entering Paradise, that these are the very ones they had sworn Allāh would never show mercy to. Those entering Paradise will have no fear or grief. Then, the inhabitants of the Fire will call out to the people of Paradise, asking for water or some of what Allāh has provided them. The people of Paradise will reply that Allāh has forbidden these things to those who denied the truth, specifically those who treated their religion as a distraction and a game, and were deceived by the life of this world. Allāh declares that on this Day, He will abandon them just as they had forgotten the meeting of this Day and rejected His signs.

āyāt 52–54

Allāh states that He brought people a detailed Book, based on knowledge, to be a guidance and a mercy for those who believe. People are waiting for the final outcome of this Book, and when that Day arrives, those who had ignored it will admit that the messengers of their Lord had brought the truth. They will then wonder if there is anyone to intercede for them or if they could return to the earthly life to act differently, having truly lost themselves and all the falsehoods they had invented. Allāh then reminds us that He is our Lord, the One who created the heavens and the earth in six days and then established Himself above the Throne. He causes the night to rapidly follow the day, and created the sun, the moon, and the stars, all made subject to His command. Indeed, creation and command belong solely to Him; blessed is Allāh, the Lord of all worlds.

āyāt 55–57

People should call upon their Lord with humbleness and in private, for He does not like those who overstep boundaries. Do not cause corruption on earth after it has been set right, and pray to Him with both fear and hope, because God's mercy is close to those who do good. It is God Who sends the winds as a sign of good news before His mercy in the form of rain. When these winds carry heavy rainclouds, God directs them to a parched land, sends down rain upon it, and brings forth all kinds of fruits. In the same way, God will bring forth the dead, so that perhaps you may remember this lesson.

āyāt 58

A good land produces abundant vegetation by the permission of its Lord, but from a bad land, growth is sparse and difficult. This is how God varies the signs for people who are grateful.

āyāt 60–62

The prominent people among Nūḥ's عليه السلام community told him that they saw him in clear error. Nūḥ عليه السلام replied to his people, saying that he was not in error, but rather a messenger sent by the Lord of all worlds. He explained that his mission was to deliver his Lord's messages and offer sincere advice, for he knew things from Allāh that they did not.

āyāt 63–65

This passage asks if it is surprising that a reminder came to you from your Lord through a man from amongst you, to warn you and so that you may fear God and receive His mercy. However, those addressed denied him, so God saved him and those with him in the ship, while drowning those who denied His signs, for they were a blind people. Then, to the people of ʿĀd, God sent their brother Hūd عليه السلام, who told them to worship God alone, for they have no other deity, and asked if they would then not fear Him.

āyāt 66–68

The prominent disbelievers among Prophet Hūd's عليه السلام people told him they thought he was foolish and a liar. He عليه السلام responded, saying there was no foolishness in him, but rather he was a messenger sent from the Lord of all creation. He further explained that he was conveying the messages of his Lord to them and was a trustworthy adviser.

āyāt 69–71

The āyāt begin by asking the people if they are surprised that a reminder has come to them from their Lord through one of their own, to warn them. It tells them to recall how God made them successors after the people of Noah عليه السلام and gave them great physical strength, urging them to remember God's favors so they might succeed. The people then asked if Prophet Hūd عليه السلام came to them so they would worship God alone and abandon what their ancestors worshipped, challenging him to bring what he promised if he was truthful. Prophet Hūd عليه السلام replied that defilement and God's anger had already fallen upon them, questioning if they would argue with him over mere names that they and their ancestors had given to things, for which God had sent down no authority. He then told them to wait, as he would also wait alongside them.

āyāt 72–74

The previous people who denied Allāh's signs were eliminated, but Allāh saved Prophet Nūḥ عليه السلام and those with him by His mercy, for they were not believers. Then, to the Thamūd people, Allāh sent their brother Prophet Ṣāliḥ عليه السلام. He told them to worship Allāh alone, as there is no other deity for them, and that a clear sign had come from their Lord: Allāh's she-camel. He instructed them to let the she-camel graze in Allāh's land and warned them not to harm her, or a painful punishment would seize them. Prophet Ṣāliḥ عليه السلام also reminded them that Allāh made them successors after the ʿAad, settling them in the land where they built palaces and carved homes from mountains, urging them to remember Allāh's favors and not to spread corruption on earth.

āyāt 75–77

The arrogant leaders among Ṣāliḥ's عليه السلام people asked the oppressed believers if they were certain that Ṣāliḥ عليه السلام was truly a messenger from his Lord. The believers affirmed that they indeed believed in the message with which he was sent. The arrogant ones then declared that they disbelieved in what the others had believed. Subsequently, they hamstrung the she-camel and defied their Lord's command, challenging Ṣāliḥ عليه السلام to bring about what he had warned them of, if he was indeed a messenger.

āyāt 78–80

First, these verses describe how an earthquake seized a people, leaving them lifeless in their homes. Then, their prophet, Ṣāliḥ عليه السلام, turned away from them, lamenting that he had conveyed his Lord's message and advised them, but they simply did not like advisors. Next, the verses mention Prophet Lūṭ عليه السلام, who questioned his people about their unprecedented immoral acts.

āyāt 81–83

Lūṭ عليه السلام tells his people that they are approaching men with desire instead of women, declaring them to be a transgressing people. His people's only response was to demand that Lūṭ عليه السلام and his family be expelled from their city, claiming that they were people who kept themselves pure. In the end, God saved Lūṭ عليه السلام and his family, except for his wife, who was among those who remained with the evildoers.

āyāt 84

God rained stones upon them. Then, reflect on the outcome of those who committed evil.

āyāt 86–88

The prophet Shuʿayb عليه السلام tells his people not to sit on every path, threatening believers and turning them away from God’s path by trying to make it seem crooked. He reminds them of how God increased their numbers when they were few, and asks them to consider the fate of those who spread corruption. He then tells them that if some of them believe in his message and others do not, they should be patient until God judges between them, for He is the best of judges. The arrogant leaders of his people respond by threatening to expel Shuʿayb عليه السلام and his followers from their city unless they return to their religion, to which Shuʿayb عليه السلام asks if they would force them even if they were unwilling.

āyāt 89–91

The people tell Shuʿayb عليه السلام that if they returned to their old ways after Allāh had delivered them from it, they would be fabricating a lie against Allāh. They affirm that they would only return if Allāh, their Lord, willed it, for His knowledge encompasses everything, and they have placed their trust in Him. They then ask Allāh, their Lord, to judge truthfully between them and their people, as He is the best of judges. However, the prominent disbelievers among Shuʿayb's عليه السلام people declared that if others were to follow him, they would surely be losers. Consequently, a violent tremor seized these disbelievers, and they were left dead in their homes.

āyāt 92–93

The people who rejected Prophet Shuʿayb عليه السلام suffered such a complete destruction that it seemed as if they had never lived in their homes; they were the ones who truly lost everything. Then, Prophet Shuʿayb عليه السلام turned away from them and stated that he had fulfilled his duty by delivering God's messages and advising them. He questioned how he could possibly mourn for a people who chose to disbelieve.

āyāt 94–96

When a prophet is sent to a town and rejected, its people are first tested with poverty and difficulty, so that they might turn to God with humility. Then, their difficult circumstances are replaced with ease and prosperity, until they forget the lesson and say that their ancestors also experienced good times and bad. At that point, they are suddenly seized by punishment when they least expect it. If the people of those towns had believed and been mindful of God, God would have opened up blessings for them from the heavens and the earth. But because they rejected the truth, they were seized for the deeds they had been earning.

āyāt 97–99

This passage asks if the people of the towns felt safe from Allah's punishment arriving at night while they slept, or during the day while they were occupied with play. It then questions if they felt secure from Allah's plan, emphasizing that only those who are truly lost feel safe from it.

āyāt 100–102

It is asked if it has become clear to those who inherited the earth after previous generations that if God wished, He could punish them for their wrongdoings, but instead, He seals their hearts so they do not hear. The āyāt then state that these are some stories of the cities mentioned, whose messengers brought clear proofs, yet the people would not believe what they had previously rejected. This is how God seals the hearts of those who disbelieve. It is also mentioned that God found that most of them did not keep their word, but were instead defiantly disobedient.

āyāt 103–105

After the previous generations, Allah then sent Mūsā عليه السلام with His signs to Firʿawn and his chiefs, but they were oppressive towards those signs. Therefore, one should observe what became of those who spread corruption. Mūsā عليه السلام then declared to Firʿawn that he was a messenger from the Lord of all worlds, whose duty was to speak nothing but the truth about Allah. He came to them with clear proof from their Lord, asking Firʿawn to release the Children of Israel to go with him.

āyāt 106–108

Firʿawn challenged Mūsā عليه السلام to produce a sign if he was speaking the truth. So, Mūsā عليه السلام threw his staff, and it immediately transformed into a clearly visible serpent. Then, Mūsā عليه السلام drew out his hand, and it appeared radiantly white to everyone watching.

āyāt 109–111

The prominent people among Pharaoh's folk declared that Mūsā عليه السلام was a skilled sorcerer. They claimed he intended to drive them out of their land using magic, and asked Pharaoh what he commanded. In response, they advised Pharaoh to delay dealing with Mūsā عليه السلام and his brother, and instead send agents to gather all the sorcerers from the cities.

āyāt 112–114

The instruction is given to bring forward every skilled magician. So, the magicians came to Firʿawn and asked if they would receive a reward if they were victorious. Firʿawn responded, assuring them of a reward and promising that they would also become close to him.

āyāt 115–117

The sorcerers told Prophet Mūsā عليه السلام to choose who would cast first, and he told them to throw. When they threw, they captivated the onlookers and filled them with dread, presenting a powerful display of magic. Then, God inspired Prophet Mūsā عليه السلام to throw his staff, and it immediately consumed all the illusions they had created.

āyāt 118–119

The truth became clear, and the deception that the sorcerers had created was nullified. Firʿawn and his people were defeated at that very moment and became humiliated.

āyāt 122–124

The sorcerers declared their belief in the Lord of Mūsā عليه السلام and Hārūn عليه السلام. Firʿawn then accused them of conspiring to believe in Mūsā عليه السلام before getting his permission, claiming it was a plot within the city to drive its inhabitants out. He warned them that they would soon realize the consequences of their actions, threatening to cut off their hands and feet on opposite sides, and then crucify them all.

āyāt 125–127

The sorcerers declared that they would indeed return to their Lord. They told Firʿawn that he resented them only because they believed in their Lord's signs when they came to them, and they prayed for patience and to die as Muslims, in submission to God. Then, the chiefs among Firʿawn's people asked him if he would leave Mūsā عليه السلام and his people to spread corruption in the land and abandon both Firʿawn and his gods. Firʿawn responded that they would kill their sons and spare their women, asserting their dominance over them.

āyāt 128–130

Prophet Mūsā عليه السلام instructed his people to seek help from Allāh and be patient, reminding them that the earth belongs to Allāh, who grants it as an inheritance to whomever He wills among His servants, and that a good outcome is reserved for the righteous. His people complained that they had suffered both before and after his arrival. Prophet Mūsā عليه السلام then told them that perhaps their Lord would destroy their enemy and allow them to inherit the land, to see how they would act. Allāh then afflicted Firʿawn's people with years of famine and scarcity of crops, so that they might take heed.

āyāt 131–133

When good things came to the people, they claimed them as their own due. But if something bad afflicted them, they attributed it as an evil omen from Mūsā عليه السلام and his followers. The truth is that their destiny was from Allāh, but most of them did not realize this. They further declared that no matter what sign Mūsā عليه السلام presented to them to try and enchant them, they would never believe in him. In response, Allāh sent upon them distinct signs: a flood, locusts, lice, frogs, and blood, yet they remained arrogant and were a sinful people.

āyāt 134–136

When a severe punishment afflicted Firʿawn's people, they pleaded with Mūsā عليه السلام to ask his Lord to remove it, promising to believe in him and let the Children of Israel go with him. However, as soon as the punishment was lifted, they immediately broke their promise. Consequently, God exacted retribution from them by drowning them in the sea, because they had rejected His signs and were heedless of them.

āyāt 137

Allah enabled the oppressed people to inherit the eastern and western parts of a blessed land. Allah's good promise to the Children of Israel was fulfilled because of their patient endurance. At the same time, Allah destroyed all that Firʿawn and his people had produced and built.

āyāt 138–140

After the Children of Israel crossed the sea, they encountered a people devoted to idols. They then asked Mūsā عليه السلام to make a god for them like the gods these people had. Mūsā عليه السلام responded that they were behaving ignorantly, and that what those idolaters were engaged in was certainly doomed, and their deeds were worthless. He then asked them if he should seek any god for them other than Allāh, who had favored them above all other peoples.

āyāt 141–143

This passage reminds the Children of Israel how they were saved from Pharaoh's people, who were torturing them by killing their sons and sparing their women, which was a great test from their Lord. Then, Allāh set an appointment for Prophet Mūsā عليه السلام for thirty nights, which were completed with ten more, making forty nights in total. Prophet Mūsā عليه السلام then told his brother Prophet Hārūn عليه السلام to take his place among their people, to do good, and not to follow the path of those who spread corruption. When Prophet Mūsā عليه السلام arrived at the appointed time and Allāh spoke to him, he asked to see Allāh. Allāh replied that he would not see Him, but instructed him to look at the mountain, saying that if it remained in its place, then Prophet Mūsā عليه السلام would see Him. When Allāh manifested His glory to the mountain, He leveled it, and Prophet Mūsā عليه السلام fell unconscious. When he recovered, he declared Allāh's glory, repented to Him, and affirmed that he was the first among his people to believe.

āyāt 144–146

Allāh informs Musa عليه السلام that He chose him above other people to deliver His messages and to speak directly with Him. Musa عليه السلام is instructed to accept what has been given to him and to be among the grateful ones. Allāh then recorded on tablets guidance and explanations for all matters for Musa عليه السلام. He was told to hold onto these with determination and to command his people to follow the best of what was in them, and Allāh promised to show him the dwelling of those who persistently disobey. Allāh declares that He will turn away from understanding His signs those who are arrogant on earth without justification. Even if they were to see every sign, they would not believe in it, and if they saw the path of right conduct, they would not take it. However, if they saw the path of error, they would readily adopt it. This is because they rejected Allāh's signs and were heedless of them.

āyāt 147–149

This passage begins by stating that those who reject God’s signs and deny the encounter of the Hereafter will find all their deeds come to nothing; they will only be repaid for what they used to do. It then describes how the people of Prophet Musa عليه السلام, in his absence, fashioned a calf out of their ornaments, an idol that made a sound. They failed to realize that this idol could neither speak to them nor guide them, yet they took it for worship, thereby becoming wrongdoers. However, when they felt deep regret and understood their error, they cried out that if their Lord did not show them mercy and forgive them, they would certainly be among those who have lost.

āyāt 150–152

When Moses عليه السلام returned to his people, he was filled with anger and sorrow. He confronted them, asking how terrible was what they did in his absence, questioning if they had been impatient concerning their Lord's command. He then cast down the tablets and pulled his brother, Aaron عليه السلام, by his head. Aaron عليه السلام pleaded, explaining that the people had overpowered him and almost killed him, asking Moses عليه السلام not to let their enemies rejoice over him or count him among the wrongdoers. Moses عليه السلام then prayed, asking his Lord to forgive him and his brother and to admit them into His mercy, for He is the most merciful. Indeed, those who worshipped the calf would face anger from their Lord and humiliation in this worldly life, and this is how those who invent falsehood are repaid.

āyāt 153–155

This passage begins by stating that those who commit wrongs and then turn in repentance and believe will find that God is indeed Forgiving and Merciful. It then describes how Moses عليه السلام, after his anger subsided, picked up the tablets, which contained guidance and mercy for those who revere their Lord. After this, Moses عليه السلام selected seventy men from his people for a specific appointment, and when an earthquake struck them, he cried out to his Lord. Moses عليه السلام asked if God would destroy them for the actions of the foolish among them, acknowledging that this was a test by which God leads astray whom He wills and guides whom He wills. He then declared God to be their Protector, pleading for forgiveness and mercy, recognizing Him as the best of those who forgive.

āyāt 156–158

This section describes a prayer for goodness in this world and the Hereafter, to which Allāh replies that His punishment affects whom He wills, but His mercy encompasses all things. He states that His mercy will be specially decreed for those who fear Him, give zakāh, and believe in His signs. These are the people who follow the Messenger, the unlettered prophet ﷺ, whose description they find in the Torah and the Gospel. This prophet ﷺ commands good, forbids evil, permits what is pure, prohibits what is impure, and removes their burdens and restraints. Those who believe in him, honor him, support him, and follow the light sent down with him are the successful ones. The Prophet ﷺ is then instructed to declare to all mankind that he is the Messenger of Allāh, to whom belongs the dominion of the heavens and the earth, and there is no deity except Him, who gives life and causes death. Therefore, people should believe in Allāh and His Messenger, the unlettered prophet ﷺ, who believes in Allāh and His words, and follow him to be guided.

āyāt 159

Among the people of Prophet Mūsā عليه السلام, there is a group that guides others with truth and, by that truth, upholds justice.

āyāt 160–162

This passage describes how the Children of Israel were divided into twelve tribes. When Prophet Mūsā عليه السلام's people sought water, Allah commanded him to strike a stone with his staff, and twelve springs flowed, each tribe knowing its watering place. Allah also shaded them with clouds and provided them with manna and quails, telling them to eat from the good provisions, but they only wronged themselves by their disobedience. Later, they were told to settle in a city, eat freely from it, say words of repentance, and enter the gate humbly bowed, and Allah would forgive their sins and increase the reward for the good-doers. However, the wrongdoers among them altered the words they were told, so Allah sent a punishment upon them from the sky because of their wrongdoing.

āyāt 163–165

This passage asks about a town by the sea whose people transgressed regarding the Sabbath. On their Sabbath, fish would appear plentifully, but on other days, they would not, which was a test for them due to their disobedience. When some tried to warn them, others questioned why they bothered with a people Allāh was set to destroy, but the advisors said they did so to be absolved before their Lord and hoping the people might fear Him. When those who transgressed forgot the warning, Allāh saved those who had forbidden evil and seized the wrongdoers with a severe punishment because of their continued disobedience.

āyāt 166–168

When a group of people became insolent regarding what they had been forbidden, God told them to become apes, utterly despised. And remember when your Lord declared that He would continue to send upon them, until the Day of Resurrection, those who would subject them to the worst torment. Indeed, your Lord is swift in penalty, but He is also Forgiving and Merciful. God then divided these people throughout the earth into various nations; some were righteous, and others were not. He tested them with both prosperity and adversity, so that perhaps they would turn back to Him.

āyāt 169–171

After the earlier generations, successors came who inherited the divine scripture but indulged in the gains of this worldly life, thinking they would be forgiven, and if another such opportunity arose, they would take it again. They had made a covenant in that very scripture not to speak anything about Allah except the truth, and they had studied its contents. The abode of the Hereafter is far better for those who are mindful of Allah, so why do they not reflect? As for those who firmly adhere to the Book and establish regular prayer, Allah assures them that He will never let the reward of such righteous people be lost. Recall also when Allah raised the mountain above them as if it were a dark cloud, and they feared it would fall on them, and Allah commanded them to hold firmly to what He had given them and to remember its teachings so they would become mindful of Him.

āyāt 173–175

People might try to excuse their disbelief by saying their ancestors associated partners with God before them, and they merely followed in their footsteps. They would then ask if God would destroy them for the actions of those who distorted the truth. God clarifies His messages in detail so that people might turn back to the right path. The Prophet ﷺ is instructed to tell the story of a person to whom God gave knowledge of His signs, but that person abandoned them. Subsequently, Satan followed him closely, and he became one of those who went astray.

āyāt 176–178

This passage explains that if God had willed, He could have raised a particular individual in rank through the signs given to him, but instead, that person clung to worldly desires. His example is likened to a dog that pants whether it is driven away or left alone, symbolizing those who rejected God's signs. This is a parable for people to reflect upon. The āyāt then describe how evil is the example of those who deny God's signs and wrong themselves. It concludes by stating that whoever God guides is truly guided, and whoever He allows to go astray will be the ultimate losers.

āyāt 179–181

This passage speaks about the creation of many among humans and jinn who are destined for Hell because they possess hearts but do not use them to understand, eyes but do not use them to see, and ears but do not use them to hear. Such people are described as being like cattle, or even more misguided, due to their heedlessness. It then reminds us that God possesses the most beautiful names, and we should call upon Him using these names. It also instructs us to avoid those who twist or misuse His names, as they will be held accountable for their actions. Finally, the passage mentions that among those whom God has created is a community that guides by the truth and, through that truth, establishes justice.

āyāt 182–184

Those who reject God's signs will be gradually led to their doom from an unexpected direction, and God will give them time, for His plan is firm. Then, the āyāt ask if people do not reflect, clarifying that their companion, the Prophet ﷺ, is not insane, but is only a clear warner.

āyāt 185–187

The divine message prompts people to reflect on the heavens, the earth, and all that God has created, and to consider if their end is approaching, and if they will then believe in any other message. For whomever God allows to stray, there is no guide, and they are left to wander aimlessly in their rebellion. People ask the Prophet ﷺ when the Hour will come, to which he is instructed to reply that its knowledge is with God alone, and only He will reveal its time; it is a momentous event for the heavens and the earth, and it will come suddenly. They question the Prophet ﷺ as if he knows about it, but he must reiterate that its knowledge is only with God, though most people do not understand this.

āyāt 188–190

This passage begins by declaring that the Prophet ﷺ has no power to benefit or harm himself unless Allāh wills it. It clarifies that if he knew the unseen, he would have gained much good and avoided all harm, further stating that he is only a warner and a bringer of good news for those who believe. Then, it describes how Allāh created humanity from a single soul, and from it, created its mate so they could find comfort with one another. When the man unites with his wife, she conceives a light burden, and as it grows heavy, they both call upon Allāh, their Lord, promising gratitude if He grants them a good child. However, when Allāh does bless them with a good child, they then associate partners with Him concerning what He has given them, for Allāh is far above what they associate with Him.

āyāt 191–193

These verses question how people can associate partners with God who do not create anything, but are themselves created. Furthermore, these false deities are incapable of helping those who worship them, nor can they even help themselves. It is then stated that if believers invite such people to true guidance, they will not follow, and it makes no difference whether they are invited or left silent.

āyāt 194–196

The Qur'an addresses those who call on others besides Allāh, telling them that those they worship are merely creations just like them. It challenges them to call upon these deities and see if they can respond, if they truly believe in their power. It then asks if these deities have feet to walk with, hands to strike with, eyes to see, or ears to hear. The Prophet ﷺ is instructed to tell them to call all their supposed partners and conspire against him without delay. The Prophet ﷺ declares that his protector is Allāh, who has revealed the Book, and that He is a helper to all who are righteous.

āyāt 197–198

The āyāt tell us that the false gods people call upon besides Allah cannot help them, nor can they even help themselves. And if you try to guide these false gods, they do not hear; it's as if they are looking at you but have no true sight.

āyāt 200–202

If a wicked thought comes from Satan, one should seek protection with Allāh, for He hears all and knows all. Those who are mindful of Allāh, when a whisper from Satan touches them, they remember Allāh and immediately gain clarity. However, the devils only push their brethren further into error, and they do not cease.

āyāt 203–204

When people ask the Prophet ﷺ why he hasn't produced a miracle, he is told to say that he only follows what his Lord reveals to him. This Qur’ān itself is insight from God, as well as guidance and mercy for those who believe. Therefore, when the Qur’ān is recited, people should listen attentively and be silent, so they may receive mercy.