Surah Aṣ-Ṣāffāt
Bismillahir Rahmanir Rahim
Summary:
Divine unity is established through oaths sworn by angels arranged in disciplined ranks, those driving clouds, and reciters of remembrance, asserting the Lordship of the heavens and the Easts. The cosmic structure includes a protected lower heaven adorned with stars that serve as projectiles to repel eavesdropping demons, ensuring the sanctity of the High Assembly. Skeptical humans created from sticky clay mock the concept of resurrection, yet they face an inevitable single shout initiating Judgment where leaders and followers engage in mutual blame while being herded toward the blazing fire. In contrast, sincere servants enjoy a known provision in Gardens of Bliss, reclining on couches and drinking pure wine with modest maidens, while one believer looks down to see his skeptical earthly companion suffering in Hell.
The narrative transitions to the genealogy of faith, highlighting Noah's deliverance from great distress and the survival of his progeny. Abraham challenges his father's idolatry, survives a fire, and passes the ultimate test of submission by willing to slaughter his forbearing son, who is subsequently ransomed by a great sacrifice.
Moses and Aaron receive the clarifying Scripture and victory, while Elias warns against the worship of Bal, and Lot is saved from a destroyed city. Jonah, after fleeing to a laden ship and being swallowed by a whale for his blameworthiness, glorifies God, is cast onto a barren shore under a gourd tree, and successfully converts over a hundred thousand people.
The text concludes by refuting pagan attributions of daughters to God or kinship between the Divine and Jinn, declaring God exalted above such descriptions. It reaffirms the specific, known stations of angels and the predestined victory of God's messengers and soldiers. The discourse ends with a doxology praising the Lord of Might and sending peace upon all messengers.
Surah Aṣ-Ṣāffāt
Bismillahir Rahmanir Rahim
• Divine Oaths by Angelic Ranks Establish the Absolute Oneness of Allah
[1] By those lined up (aṣ-ṣāffāt; ṣ-f-f, to arrange in rows/ranks) in disciplined formation—symbolizing order among angels at prayer or awaiting command. [2] And by the drivers (az-zājirāt; z-j-r, to drive/repel/shout) who drive clouds or restrain evil with force. [3] And by the reciters (at-tāliyāt; t-l-w, to follow/recite) of the Remembrance (dhikr; dh-k-r, memory/mention), conveying revelation. [4] Verily, your God (Ilāh; ʾ-l-h, deity) is surely One (wāḥid; w-ḥ-d, single/unique). [5] Lord of the heavens (samāwāt; s-m-w, height/sky) and the earth (arḍ) and whatever lies between them, and Lord of the sun's rising points (mashāriq; sh-r-q, east/sunrise), indicating dominion over time and space.
• Cosmic Guardrails: The Heavens Protected from Demonic Infiltration
[6] We have adorned (zayyannā; z-y-n, to beautify) the nearest heaven with an ornament (zīnah) of stars (kawākib; k-w-k-b, star/planet). [7] And as protection (ḥifẓan; ḥ-f-z, guard/preserve) from every rebellious (mārid; m-r-d, stripped/obstinate) devil (shayṭān; sh-ṭ-n, distant/devil). [8] They cannot listen (yassammaʿūn; s-m-ʿ, hearing) to the Exalted Assembly (al-malaʾ al-aʿlā)—the high angels—and are pelted (yuqdhafūn; q-dh-f, to cast/throw) from every side. [9] Repelled (duḥūran; d-ḥ-r, to drive away/banish), and for them is a perpetual punishment (ʿadhāb wāṣib; w-ṣ-b, constant/illness). [10] Except one who snatches (khaṭifa; kh-ṭ-f, to seize quickly) a snatch by stealth, then is pursued by a piercing (thāqib; th-q-b, penetrating/hole-making) flame (shihāb; sh-h-b, bright fire/meteor).
• The Absurdity of Human Arrogance Against the Creator's Power
[11] Ask them (fastaftihim; f-t-y, to seek opinion/fatwa) mockingly: Are they stronger in structure (khalqan; kh-l-q, creation/measure) or those huge creations We created? We created humans from sticky (lāzib; l-z-b, adhering/clinging) clay (ṭīn). [12] Yet you wonder (ʿajibta; ʿ-j-b, marvel) at their denial while they mock (yaskharūn; s-kh-r, ridicule). [13] When reminded (dhukkirū), they do not remember. [14] When they see a sign (āyah; ʾ-y-y, sign/miracle), they incite mockery (yastaskhirūn). [15] Claiming, "This is nothing but clear magic (siḥr mubīn; s-ḥ-r, illusion/turning)." [16] Asking incredulously, "When we are dust (turāb; t-r-b, soil) and bones, will we be resurrected (mabʿūthūn; b-ʿ-th, to send/raise)?" [17] "And our forefathers?" [18] Say (Qul), "Yes, and you will be humiliated (dākhirūn; d-kh-r, small/subservient)." [19] It will be but one shout (zajrah), and suddenly they will stare (yanẓurūn; n-ẓ-r, to look/wait) in horror.
• The Scene of Judgment: Regret and Mutual Blame Among the Wicked
[20] They will cry, "Woe to us! This is the Day of Recompense (dīn; d-y-n, debt/judgment/religion)." [21] "This is the Day of Sorting (faṣl; f-ṣ-l, separation/decision) which you denied." [22] The command issues: "Gather (uḥshurū; ḥ-sh-r, to muster) those who wronged and their counterparts (azwājahum; z-w-j, pairs/spouses/kinds)—or demonic companions—and what they worshipped [23] other than Allah, and guide them to the path of Hellfire (jaḥīm; j-ḥ-m, blazing fire)." [24] "Stop them (qifūhum; w-q-f, to halt)! They must be questioned (masʾūlūn; s-ʾ-l, to ask)." [25] "What is wrong with you? You do not help each other (tanāṣarūn; n-ṣ-r, victory/aid)?" [26] No, today they are in total submission (mustaslimūn; s-l-m, peace/surrender). [27] They approach one another, blaming (yatasāʾalūn). [28] Followers say, "You used to come to us from the right"—using oaths or positions of power to mislead. [29] Leaders reply, "Rather, you were not believers." [30] "We had no authority (sulṭān; s-l-ṭ, power/argument) over you; you were a transgressing people (ṭāghīn; ṭ-gh-y, to overflow/exceed bounds)." [31] "Now the decree (qawl) of our Lord is just against us; we will taste punishment." [32] "We misled you (aghwaynākum; gh-w-y, to err/seduce) because we were astray (ghāwīn)." [33] So on that Day, they are partners (mushtarikūn; sh-r-k, share) in punishment. [34] Thus We deal with criminals (mujrimīn). [35] For when it was said to them, "There is no deity but Allah," they were arrogant (yastakbirūn; k-b-r, great/pride). [36] Saying, "Shall we abandon our gods for a mad (majnūn; j-n-n, covered/possessed) poet (shāʿir)?" [37] Nay, he brought the Truth (ḥaqq) and confirmed the messengers (mursalīn). [38] You will surely taste the painful punishment. [39] Recompensed only for what you used to do.
• The Exquisite Reward of the Sincere Servants in Paradise
[40] Except the sincere (mukhlaṣīn; kh-l-ṣ, pure/exclusive) servants (ʿibād; ʿ-b-d, slaves/worshippers) of Allah. [41] For them is a known provision (rizq; r-z-q, sustenance). [42] Fruits (fawākih; f-k-h, fruit/enjoyment), and they are honored (mukramūn; k-r-m, noble/generous). [43] In Gardens of Bliss (jannāt an-naʿīm; n-ʿ-m, softness/delight). [44] On couches (surur; s-r-r, joy/bedstead) facing one another. [45] A cup (kaʾs) from a flowing spring (maʿīn; ʿ-y-n, eye/spring) is passed round. [46] White (bayḍāʾ), delicious (ladhdhah; l-dh-dh, pleasure) to drinkers. [47] No bad effect (ghawl; gh-w-l, headache/seizure) in it, nor intoxication (yunzafūn; n-z-f, drain/exhaust). [48] With them are maidens of modest gaze (qāṣirāt aṭ-ṭarf; q-ṣ-r, short/restrain), with large eyes (ʿīn). [49] As if they were hidden eggs (bayḍ maknūn; k-n-n, cover/protect)—symbolizing purity and delicacy.
• A Conversation Across Realms: The Fate of the Skeptical Companion
[50] They turn to one another asking questions. [51] A speaker among them says, "I had a companion (qarīn; q-r-n, joined/associate)." [52] "Who used to say, 'Are you of those who verify (muṣaddiqīn; ṣ-d-q, truth)?' [53] 'When we are dust and bones, are we to be judged (madīnūn)?'" [54] He asks, "Will you look down?" [55] He looks and sees him in the midst (sawāʾ) of Hellfire. [56] He says, "By Allah, you almost ruined (turdīn; r-d-y, to perish/fall) me." [57] "Had it not been for my Lord's favor (niʿmah), I would have been among those brought [to punishment] (muḥḍarīn; ḥ-ḍ-r, present)." [58] "Are we then not to die [again]?" [59] "Except our first death, and we are not punished?" [60] Indeed, this is the great attainment (fawz; f-w-z, success). [61] For the like of this let the workers (ʿāmilūn) work.
• The Antithesis of Bliss: The Horrors of the Zaqqum Tree
[62] Is that [Paradise] better as hospitality (nuzulan; n-z-l, descent/lodging) or the tree of Zaqqum? [63] We made it a trial (fitnah; f-t-n, test/sedition) for wrongdoers (ẓālimīn). [64] It is a tree emerging from the base (aṣl) of Hellfire. [65] Its fruit (ṭalʿ) is like heads of devils. [66] They will eat from it and fill their bellies (buṭūn; b-ṭ-n, stomach/interior). [67] Then on top of it, they have a mixture (shawban; sh-w-b, mix/contamination) of scalding water (ḥa-mīm; ḥ-m-m, heat). [68] Then their return is to the Hellfire. [69] They found their fathers astray. [70] So they rushed (yuhraʿūn; h-r-ʿ, to hurry in fear) in their footsteps. [71] Most of the ancients (awwalīn) went astray before them. [72] Though We sent warners (mundhirīn; n-dh-r, vow/warn) among them. [73] Observe the end (ʿāqibah; ʿ-q-b, heel/outcome) of those warned. [74] Except the sincere servants of Allah.
• Nuh’s Deliverance: The First of the Believing Prophets
[75] Noah (Nūḥ) called Us (nādānā), and how excellent were the Responders (mujībūn; j-w-b, answer). [76] We saved him and his family from the great distress (karb; k-r-b, grief/agony). [77] And made his progeny (dhurriyyah; dh-r-r, scatter/offspring) the survivors (bāqīn; b-q-y, remain). [78] We left for him [remembrance] among later generations (ākhirīn). [79] "Peace (salām) upon Noah among the worlds." [80] Thus We reward the doers of good (muḥsinīn). [81] He was of Our believing servants (muʾminīn; ʾ-m-n, safety/belief). [82] Then We drowned (aghraqnā; gh-r-q, drown) the others.
• Ibrahim’s Iconoclasm and the Trial of the Great Sacrifice
[83] And indeed, of his party/sect (shīʿatihi; sh-y-ʿ, group/followers) was Abraham (Ibrāhīm). [84] When he came to his Lord with a sound heart (qalb salīm; s-l-m, wholeness/peace). [85] When he said to his father and people, "What do you worship?" [86] "Is it falsehood (ifkan; ʾ-f-k, lie/turn away)—gods other than Allah—you desire?" [87] "What is your thought (ẓann) regarding the Lord of the worlds?" [88] He glanced at the stars. [89] And said, "I am sick (saqīm; s-q-m, illness)."—a rhetorical strategy to remain behind. [90] They turned away, leaving him. [91] He turned (rāgha; r-w-gh, to turn secretly) to their gods and said, "Do you not eat?" [92] "What is wrong, you do not speak (tanṭiqūn; n-ṭ-q, speech)?" [93] He turned upon them, striking (ḍarban; ḍ-r-b, strike) with the right hand (yamīn). [94] The people came rushing (yaZZiffūn; z-f-f, to hasten) to him. [95] He said (Qul implied), "Do you worship what you carve (tanḥitūn; n-ḥ-t, hew)?" [96] "While Allah created you and what you make." [97] They said, "Build a structure (bunyān; b-n-y, build) and cast him into the fire (jaḥīm)." [98] They intended a plot (kayd; k-y-d, scheme) against him, but We made them the lowest (asfalīn; s-f-l, low).
• The Ultimate Test: Submission of Father and Son
[99] He said, "I am going (dhāhib; dh-h-b, go) to my Lord; He will guide me." [100] "My Lord, grant me [a child] from the righteous (ṣāliḥīn)." [101] So We gave him glad tidings (bashsharnāhu; b-sh-r, good news/skin) of a forbearing boy (ghulām ḥalīm; ḥ-l-m, patience/clemency). [102] When he reached the age of exertion (saʿya; s-ʿ-y, strive/run) with him, he said, "O my son, I see in a dream (manām; n-w-m, sleep) that I am slaughtering you (adhbaḥuka; dh-b-ḥ, slaughter). Look, what do you see?" He said, "O my father, do what you are commanded. You will find me, if Allah wills, of the patient (ṣābirīn)." [103] When they both submitted (aslamā)—surrendered totally to God's will—and he put him down upon his forehead (jabīn; j-b-n, brow). [104] We called to him, "O Abraham!" [105] "You have fulfilled (ṣaddaqta) the vision." Thus We reward the doers of good. [106] Indeed, this was the clear trial (balāʾ mubīn). [107] And We ransomed him (fadaynāhu; f-d-y, ransom) with a great sacrifice (dhibḥ ʿaẓīm). [108] And left [remembrance] for him among later generations. [109] Peace upon Abraham. [110] Thus We reward the doers of good. [111] He was of Our believing servants. [112] And We gave him glad tidings of Isaac (Isḥāq), a prophet from the righteous. [113] We blessed (bāraknā) him and Isaac. Among their progeny are doers of good and those clearly unjust (ẓālim) to themselves.
• Divine Deliverance: Musa, Harun, Ilyas, Lut, and Yunus
[114] We favored Moses (Mūsā) and Aaron (Hārūn). [115] Saved them and their people from great distress. [116] Helped them so they were the victors (ghālibīn; gh-l-b, overcome). [117] Gave them the clarifying Scripture (kitāb mustabīn). [118] Guided them to the straight path (ṣirāṭ mustaqīm). [119] Left for them [praise] among later generations. [120] Peace upon Moses and Aaron. [121] Thus We reward the doers of good. [122] They were of Our believing servants.
[123] Indeed, Elias (Ilyās) was of the messengers. [124] He said to his people, "Will you not fear [Allah] (tattaqūn; w-q-y, guard/fear)?" [125] "Do you call upon Ba'l (baʿlan; lord/idol) and leave the Best of Creators (aḥsan al-khāliqīn)?" [126] "Allah, your Lord and Lord of your first forefathers?" [127] They denied him, so they will be brought [to punishment]. [128] Except the sincere servants of Allah. [129] We left for him [praise] among later generations. [130] Peace upon the family of Elias (Il-Yāsīn). [131] Thus We reward the doers of good. [132] He was of Our believing servants.
[133] Indeed, Lot (Lūṭ) was of the messengers. [134] We saved him and his family, all. [135] Except an old woman (ʿajūz; ʿ-j-z, weak/old) among those remaining behind (ghābirīn). [136] Then We destroyed (dammarnā; d-m-r, annihilate) the others. [137] You pass by them in the morning. [138] And at night. Do you not understand (taʿqilūn)?
[139] Indeed, Jonah (Yūnus) was of the messengers. [140] When he ran away (abaqa; ʾ-b-q, flee/abscond) to the laden ship (fulk mashḥūn; sh-ḥ-n, fill/load). [141] He cast lots (sāhama; s-h-m, arrow/share) and was of the losers (mudḥaḍīn; d-ḥ-ḍ, slip/refute). [142] The whale (ḥūt; ḥ-w-t, fish/whale) swallowed him (altaqama; l-q-m, to gobble) while he was blameworthy (mulīm; l-w-m, blame). [143] Had he not been of those who exalt Allah (musabbiḥīn; s-b-ḥ, swim/glorify). [144] He would have remained in its belly until the Day they are resurrected. [145] We cast him (nabadhnāhu; n-b-dh, discard) onto the barren shore (ʿarāʾ; ʿ-r-y, naked/open space) while he was sick. [146] We caused to grow over him a tree of gourd (yaqṭīn; q-ṭ-n, creeping plant). [147] We sent him to a hundred thousand or more. [148] They believed, so We gave them enjoyment for a time.
• Decisive Refutation: Angels are Servants, Not Daughters of God
[149] Ask them: Does your Lord have daughters (banāt) while they have sons (banūn)? [150] Or did We create the angels females while they witnessed? [151] Unquestionably, from their falsehood (ifk) they say: [152] "Allah has begotten," and indeed they are liars (kādhibūn; k-dh-b, lie). [153] Has He chosen daughters over sons? [154] What is wrong with you? How do you judge (taḥkumūn)? [155] Will you not remember? [156] Or do you have clear authority (sulṭān)? [157] Bring your scripture if you are truthful. [158] They made a kinship (nasab; n-s-b, lineage) between Him and the Jinn, yet the Jinn know they will be brought [for punishment]. [159] Exalted (Subḥān) is Allah above what they describe. [160] Except the sincere servants of Allah. [161] So indeed, you and what you worship [162] Cannot tempt (fātinīn; f-t-n, seduce/test) anyone away from Him. [163] Except he who is to burn in Hellfire (jaḥīm).
• The Ranks of Light and the Promise of Ultimate Victory
[164] [The Angels say], "There is not among us any except with a known station (maqām maʿlūm; q-w-m, stand/place)." [165] "And indeed, we are those lined up (ṣāffūn)." [166] "And indeed, we are those who exalt Allah (musabbiḥūn)." [167] And indeed, they [disbelievers] used to say: [168] "If we had a reminder (dhikr) from the ancients, [169] We would have been sincere servants of Allah." [170] Yet [now] they disbelieve in it, so they will come to know.
[171] Our Word (kalimatunā; k-l-m, word/decree) has already preceded for Our servants the messengers. [172] Indeed, they are the ones supported (manṣūrūn; n-ṣ-r, aid/victory). [173] And indeed, Our soldiers (jundanā; j-n-d, army/host) will be the victors (ghālibūn). [174] So turn away (tawalla; w-l-y, turn) from them for a time. [175] And watch them (abṣirhum; b-ṣ-r, see); they will see. [176] Do they seek to hasten Our punishment? [177] But when it descends in their courtyard (sāḥah; s-w-ḥ, open area), evil will be the morning of those warned. [178] Turn away from them for a time. [179] And watch; they will see.
• Closing Doxology: Transcendent Glory and Universal Peace
[180] Exalted (Subḥān) is your Lord, the Lord of Might (ʿizzah; ʿ-z-z, power/honor), above what they describe (yaṣifūn; w-ṣ-f, describe/attribute). [181] And peace (salām) upon the messengers. [182] And praise (ḥamd; ḥ-m-d, praise/gratitude) to Allah, Lord of the worlds.
Surah Aṣ-Ṣāffāt
Bismillahir Rahmanir Rahim
• Divine Oaths by Angelic Ranks Establish the Unity of God and the Guarded Sanctity of Revelation
[1] By those ranged in ranks (ṣāffāt; ṣ-f-f)—angels standing in disciplined order for worship and obedience. [2] By those who drive away (zājirāt; z-j-r) the clouds or restrain evil with a forceful shout (zajrah). [3] By those reciting (tāliyāt; t-l-w) the Reminder (dhikr; dh-k-r)—delivering divine messages. [4] Indeed, your God (Ilāh; ʾ-l-h) is surely One (Wāḥid; w-ḥ-d). [5] Lord (rabb; r-b-b) of the heavens (samāwāt; s-m-w) and the earth (arḍ; ʾ-r-ḍ) and what is between them, and Lord of the rising points of the sun (mashāriq; sh-r-q). [6] We have certainly adorned (zayyannā; z-y-n) the nearest heaven with the decoration of stars (kawākib; k-w-b). [7] And as a protection (ḥifẓ; ḥ-f-ẓ) from every rebellious (mārid; m-r-d) devil (shayṭān; sh-ṭ-n). [8] They cannot listen to the Exalted Assembly (al-malaʾ al-aʿlā) and are pelted (yuqdhafūn; q-dh-f) from every side. [9] Repelled (duḥūr; d-ḥ-r), and for them is a perpetual punishment (ʿadhāb; ʿ-dh-b). [10] Except one who snatches (khaṭifa; kh-ṭ-f) a snatch by stealth, then a piercing (thāqib; th-q-b) flame (shihāb; sh-h-b) pursues him.
• The Obstinacy of Disbelievers is Contrasted with the Certainty of Resurrection and Judgment
[11] So ask them [Qul]: Are they stronger in structure (khalq; kh-l-q) or those others We created? Indeed, We created them from sticky clay (ṭīn; ṭ-y-n). [12] Yet you wonder [at their denial] while they mock (yaskharūn; s-kh-r). [13] And when reminded, they do not remember. [14] And when they see a sign (āyah; ʾ-y-y), they seek to ridicule it. [15] And they say, "This is nothing but clear magic (siḥr; s-ḥ-r)." [16] "When we are dead and become dust (turāb; t-r-b) and bones (ʿiẓām; ʿ-ẓ-m), will we indeed be resurrected?" [17] "And our forefathers?" [18] Say [Qul]: "Yes, and you will be humbled (dākhirūn; d-kh-r)." [19] It will be merely one shout (zajrah), and behold, they will stare [in terror]. [20] They will say, "O woe to us! This is the Day of Recompense (Dīn; d-y-n)." [21] This is the Day of Decision (faṣl; f-ṣ-l) which you used to deny.
• The Scene of Mutual Blame Among the Guilty and Their Ultimate Regret
[22] [The command goes to angels]: "Gather those who did wrong, their kinds [or spouses], and what they used to worship." [23] "Other than Allah, and guide them to the path of Hellfire (Jaḥīm; j-ḥ-m)." [24] "And stop them; indeed, they are to be questioned (masʾūlūn; s-ʾ-l)." [25] "What is [the matter] with you? You do not help each other?" [26] Nay, but they, on that Day, are in total submission (mustaslimūn; s-l-m). [27] They will approach one another, blaming (yatasāʾalūn). [28] Followers say, "Indeed, you used to come to us from the right"—imposing with power and oaths. [29] Leaders reply, "Nay, you were not believers." [30] "And we had no authority (sulṭān; s-l-ṭ) over you; rather, you were a transgressing people (ṭāghīn; ṭ-gh-y)." [31] "So the word of our Lord has come into effect against us; indeed, we will taste [punishment]." [32] "We misled you (aghwaynā; gh-w-y), for indeed we were misled." [33] So indeed, on that Day, they will be partners (mushtarikūn; sh-r-k) in the punishment. [34] Indeed, that is how We deal with the criminals (mujrimīn; j-r-m). [35] For when it was said to them, "There is no deity but Allah," they were arrogant (yastakbirūn; k-b-r). [36] And said, "Are we to leave our gods for a mad (majnūn; j-n-n) poet (shāʿir; sh-ʿ-r)?" [37] Nay, he brought the truth (ḥaqq; ḥ-q-q) and confirmed the messengers. [38] Indeed, you will be tasters of the painful punishment. [39] And you are not recompensed except for what you used to do.
• The Exquisite Reward of the Chosen Servants in the Gardens of Delight
[40] Except the chosen (mukhlaṣīn; kh-l-ṣ) servants (ʿibād; ʿ-b-d) of Allah. [41] Those will have a known provision (rizq; r-z-q). [42] Fruits (fawākih; f-k-h); and they will be honored (mukramūn; k-r-m). [43] In Gardens of Pleasure (Naʿīm; n-ʿ-m). [44] On thrones (surur; s-r-r) facing one another. [45] A cup (kaʾs) from a flowing spring is circulated among them. [46] White, delicious to the drinkers. [47] No bad effect (ghawl) is therein, nor are they intoxicated (yunzafūn; n-z-f) by it. [48] And with them will be women limiting their glances (qāṣirāt aṭ-ṭarf), with large, beautiful eyes (ʿīn; ʿ-y-n). [49] As if they were hidden eggs (bayḍ; b-y-ḍ)—protected and pure.
• The Believer's Triumph Over Skepticism Validated Through a Vision of Hell
[50] Then they will turn to one another, questioning. [51] A speaker among them will say, "Indeed, I had a companion (qarīn; q-r-n)." [52] "Who used to say, 'Are you indeed of those who believe?'" [53] "'When we are dead and become dust and bones, are we indeed to be recompensed?'" [54] He says, "Will you look down?" [55] So he looked down and saw him in the midst of the Hellfire. [56] He said, "By Allah, you almost ruined (turḍīn; r-d-y) me." [57] "And were it not for the favor (niʿmah; n-ʿ-m) of my Lord, I would have been of those brought [to punishment]." [58] "Are we not to die?" [59] "Except our first death, and we will not be punished?" [60] Indeed, this is the great attainment (fawz; f-w-z). [61] For the like of this let the workers (ʿāmilūn; ʿ-m-l) work.
• The Horrific Hospitality of the Tree of Zaqqum for the Wrongdoers
[62] Is that [Paradise] better as hospitality (nuzul; n-z-l) or the tree of Zaqqum (zaqqūm; z-q-m)? [63] Indeed, We made it a trial (fitnah; f-t-n) for the wrongdoers. [64] Indeed, it is a tree emerging in the bottom of Hellfire (Jaḥīm). [65] Its emerging fruit is as if it was the heads of devils. [66] And indeed, they will eat from it and fill their bellies with it. [67] Then indeed, they will have on top of it a mixture of scalding water (ḥamīm; ḥ-m-m). [68] Then indeed, their return is to the Hellfire. [69] Indeed, they found their fathers straying. [70] So they hastened [to follow] in their footsteps. [71] And there had already strayed before them most of the former peoples (awwalīn; ʾ-w-l). [72] And We had certainly sent among them warners (mundhirīn; n-dh-r). [73] So observe how was the end of those who were warned. [74] Except the chosen servants of Allah.
• Divine Deliverance: The Narrative of Noah's Salvation
[75] And Noah (Nūḥ) had certainly called Us, and [We are] the best of responders. [76] And We saved him and his family from the great distress (karb; k-r-b). [77] And We made his descendants those remaining (bāqīn; b-q-y). [78] And We left for him [mention] among later generations. [79] Peace (salām; s-l-m) upon Noah among the worlds. [80] Indeed, thus do We reward the doers of good (muḥsinīn; ḥ-s-n). [81] Indeed, he was of Our believing servants. [82] Then We drowned the others (ākharīn; ʾ-kh-r).
• Abraham’s Absolute Submission: The Iconoclast and the Great Sacrifice
[83] And indeed, among his kind (shīʿah; sh-y-ʿ) was Abraham (Ibrāhīm). [84] When he came to his Lord with a sound heart (qalb salīm). [85] When he said to his father and his people, "What do you worship?" [86] "Is it falsehood (ifk; ʾ-f-k)—gods other than Allah—that you desire?" [87] "Then what is your thought about the Lord of the worlds?" [88] And he cast a look at the stars. [89] And said, "Indeed, I am sick (saqīm; s-q-m)." [90] So they turned away from him, departing. [91] Then he turned to their gods and said, "Do you not eat?" [92] "What is [wrong] with you that you do not speak?" [93] So he turned upon them, striking with the right hand. [94] Then the people came toward him, rushing. [95] He said, "Do you worship that which you [yourselves] carve (tanḥitūn; n-ḥ-t)?" [96] "While Allah created you and that which you do?" [97] They said, "Construct for him a furnace and throw him into the burning fire." [98] And they intended a plan (kayd; k-y-d) for him, but We made them the lowest. [99] And he said, "Indeed, I am going to my Lord; He will guide me." [100] "My Lord, grant me [a child] from the righteous (ṣāliḥīn; ṣ-l-ḥ)."
[101] So We gave him good tidings of a forbearing boy (ghulām ḥalīm). [102] And when he reached with him [the age of] exertion, he said, "O my son, indeed I have seen in a dream that I [must] sacrifice you (adhbaḥuka; dh-b-ḥ), so see what you think." He said, "O my father, do as you are commanded. You will find me, if Allah wills, of the patient (ṣābirīn; ṣ-b-r)." [103] And when they had both submitted (aslamā) and he put him down upon his forehead. [104] We called to him, "O Abraham," [105] "You have fulfilled the vision." Indeed, thus We reward the doers of good. [106] Indeed, this was the clear trial (balāʾ; b-l-w). [107] And We ransomed him with a great sacrifice (dhibḥ ʿaẓīm). [108] And We left for him [mention] among later generations. [109] Peace upon Abraham. [110] Thus do We reward the doers of good. [111] Indeed, he was of Our believing servants. [112] And We gave him good tidings of Isaac (Isḥāq), a prophet from among the righteous. [113] And We blessed him and Isaac. But among their descendants is the doer of good and the clearly unjust to himself.
• The Triumph of Moses, Aaron, Elias, and Lot over Idolaters and Sin
[114] And We certainly favored Moses (Mūsā) and Aaron (Hārūn). [115] And We saved them and their people from the great distress. [116] And We helped them, so it was they who were the victors (ghālibīn; gh-l-b). [117] And We gave them the explicit Scripture (Kitāb; k-t-b). [118] And We guided them to the straight path. [119] And We left for them [mention] among later generations. [120] Peace upon Moses and Aaron. [121] Indeed, thus do We reward the doers of good. [122] Indeed, they were of Our believing servants.
[123] And indeed, Elias (Ilyās) was of the messengers (mursalīn; r-s-l). [124] When he said to his people, "Will you not fear Allah?" [125] "Do you call upon Baal (Baʿl) and leave the best of creators?" [126] "Allah, your Lord and the Lord of your first forefathers?" [127] And they denied him, so indeed, they will be brought [for punishment]. [128] Except the chosen servants of Allah. [129] And We left for him [mention] among later generations. [130] Peace upon the family of Elias (Ilyāsīn). [131] Indeed, thus do We reward the doers of good. [132] Indeed, he was of Our believing servants.
[133] And indeed, Lot (Lūṭ) was of the messengers. [134] When We saved him and his family, all, [135] Except an old woman (ʿajūz; ʿ-j-z) among those who remained behind. [136] Then We destroyed the others. [137] And indeed, you pass by them in the morning. [138] And at night. Then will you not use reason?
• Jonah’s Flight, Distress, and Redemption Through Glorification
[139] And indeed, Jonah (Yūnus) was of the messengers. [140] When he ran away to the laden ship (fulk; f-l-k). [141] And he drew lots (sāhama; s-h-m) and was among the losers. [142] Then the fish (ḥūt; ḥ-w-t) swallowed him, while he was blameworthy (mulīm; l-w-m). [143] And had he not been of those who exalt Allah (musabbiḥīn; s-b-ḥ), [144] He would have remained inside its belly until the Day they are resurrected. [145] But We cast him onto the open shore while he was ill (saqīm). [146] And We caused to grow over him a gourd (yaqṭīn; q-ṭ-n) tree. [147] And We sent him to a hundred thousand or more. [148] And they believed, so We gave them enjoyment for a time.
• Final Refutation of Attributing Offspring to Allah and the Certain Victory of Divine Soldiers
[149] So inquire of them [Qul]: Does your Lord have daughters while they have sons? [150] Or did We create the angels as females while they were witnesses? [151] Unquestionably, it is out of their fabrication (ifk) that they say, [152] "Allah has begotten," and indeed, they are liars (kādhibūn; k-dh-b). [153] Has He chosen daughters over sons? [154] What is [wrong] with you? How do you judge? [155] Then will you not be reminded? [156] Or do you have a clear authority? [157] Then bring your scripture, if you should be truthful. [158] And they have claimed between Him and the jinn (jinnah; j-n-n) a lineage, but the jinn have already known that they [who say this] will be brought [to punishment]. [159] Exalted (Subḥān; s-b-ḥ) is Allah above what they describe. [160] Except the chosen servants of Allah.
[161] So indeed, you and whatever you worship, [162] You cannot tempt [anyone] away from Him, [163] Except he who is to burn in the Hellfire. [164] [The angels say], "There is not among us any except that he has a known station (maqām; q-w-m)." [165] "And indeed, we are those who line up [for prayer] (ṣāffūn)." [166] "And indeed, we are those who exalt Allah." [167] And indeed, they [the disbelievers] used to say, [168] "If we had a message from those before, [169] We would have been the chosen servants of Allah." [170] But they disbelieved in it, so they are going to know.
[171] And Our word has already preceded for Our servants the messengers. [172] That indeed, they would be those given victory (manṣūrūn; n-ṣ-r). [173] And [that] indeed, Our soldiers (jund; j-n-d) will be those who overcome (ghālibūn). [174] So turn away from them for a time. [175] And see [what will befall] them, for they are going to see. [176] Then for Our punishment do they wish to hasten? [177] But when it descends in their courtyard (sāḥah), then evil is the morning of those who were warned. [178] And turn away from them for a time. [179] And see, for they are going to see. [180] Exalted is your Lord, the Lord of Might (ʿIzzah; ʿ-z-z), above what they describe. [181] And peace upon the messengers. [182] And praise to Allah, Lord of the worlds.
Footnote:
37:159–160 সুবহানাল্লা-হি আম্মা ইয়াসিফূন Exalted is Allah [Subḥān: implies being far removed or "floating" above all imperfection], above what they describe [yaṣifūn: the false attributions of partners or offspring]. ইল্লা 'ইবাদাল্লা-হিল মুখলাসীন। Except the servants of Allah [Specific exclusion], the chosen/purified [mukhlaṣīn]. See surah Ikhlas.
# 37:159: Transcendent Glory / Negation of Attributes / [سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ] / Subḥāna -llāhi ʿammā yaṣifūn / সুবহানাল্লাহি আম্মা ইয়াসিফুন / English: Glorified is Allah; [He is free] from what they describe. / Bengali: আল্লাহ পবিত্র ও মহান, তারা যা আরোপ করে তা থেকে। / --- / # سُبْحَانَ (Subḥāna) / Subḥāna / সুবহানা / Glory be/Far removed is. / Root: S-B-Ḥ (س ب ح). / Core Meaning: To swim, float, glide freely; by extension, to be far removed, to distance oneself. / Etymology: Derived from the motion of floating/swimming, implying quick movement away from a location. Theologically evolved to mean "Distancing God from all imperfections, impurities, or associations." / Derivative: Tasbīḥ (The act of declaring God's perfection). / Cognates: Syriac Shūbḥā (Glory/Praise); Hebrew Sh-B-Ḥ (To soothe, still, or praise). / Contrast: Arabic emphasizes "remoteness from defect" (Via Negativa); Hebrew often emphasizes "calming/soothing" or positive praise. / --- / # يَصِفُونَ (Yaṣifūn) / Yaṣifūn / ইয়াসিফুন / They describe/attribute. / Root: W-Ṣ-F (و ص ف). / Core Meaning: To describe, depict, portray, or prescribe qualities. / Etymology: Originally denoted describing the physical features of an object or animal. Evolved to mean attribution of theological qualities. / Derivative: Ṣifah (Attribute/Adjective). / Cognates: Aramaic Y-Ṣ-P (To add/set in order). / Usage: In Quranic polemics, waṣf often implies false description or fabrication (k-dh-b) by idolaters regarding God's nature (e.g., offspring, partners). / --- / Quran Context: / Immediate: Surah As-Saffat (37) context refutes Meccan pagan myths. / Preceding (37:149-158): Mocks the claim that God has daughters (angels) while they prefer sons. Refutes the "lineage" (nasab) asserted between God and Jinn. / Following (37:160-163): Exception made for "chosen servants" (mukhlaṣīn). Assertion that idolaters cannot compel anyone to error except those destined for Hell. / Thematic: Verse acts as a sharp theological break (Doxology) separating Divine Reality from human projection. / Quranic Cross-Reference (Tafsir bil-Quran): / 6:100: "They attribute to Him sons and daughters without knowledge. Subḥānahu (Glorified is He)..." / 23:91: "Allah has not taken any son... Subḥāna Allāh above what they describe." / 52:43: "Subḥāna Allāh above what they associate." / 16:57: Refutes assigning daughters to God. / Hadith: / Tirmidhi #3563: Prophet recommended reciting 37:180-182 (including this verse) at the end of gatherings to seal the deed with full measure (al-mikyal al-awfa). / Muslim #484: The phrase Subhan Allah fills half the scales (mizan); declares absolute transcendence. / --- / EXEGESIS: / Mujāhid / Ibn Jurayj: "What they describe" refers specifically to the attribution of children, spouses, and partners to Allah. / Al-Ṭabarī: Emphasizes Tanzīh (Exaltation). God declares Himself free from the lies of the polytheists of Mecca. / Al-Zamakhsharī (Muʿtazila): Linguistic focus. Subḥāna is an accusative of source (maṣdar), implying absolute negation of anthropomorphism (tashbīh). / Fakhr al-Rāzī: Philosophical defense. "Description" (Waṣf) by humans is limited by imagination/sense perception. God is necessary existence, unlike contingent beings; thus, human description usually entails limitation/defect. / Ibn Kathīr: Confirmation of pure Monotheism against the specific claim of "Angels are daughters of Allah." / Al-Bayḍāwī: God is holy beyond the "definition" which implies limits (ḥadd). / Modern (Shafīʿ / Khan): The verse is a universal formula for mental hygiene—cleansing the concept of God from any superstition, material analogy, or human projection. Relevant today against reductionist material descriptions of Ultimate Reality.
Esoteric (Sufi/Gnostic): / Ibn ʿArabī (Fuṣūṣ al-Ḥikam): God in Essence (Dhāt) is beyond all description (waṣf). Descriptions apply only to the level of Divinity (Ulūhiyya) relative to creation. The verse negates the limitation imposed by mental beliefs (ilāh al-muʿtaqad). / Al-Qāshānī: "What they describe" is the projection of the ego. True knowledge is ḥayrah (bewilderment) before the Indescribable.
Zoroastrian: Ahura Mazda defined by Asha (Truth/Order), opposed to Druj (Lie). Parallel: God is above the "Lie" (Drauga) of the idolaters. / --- / Biblical Literature: / Old Testament: Isaiah 40:18: "To whom then will ye liken God? or what likeness will ye compare unto him?" / Psalm 113:5: "Who is like unto the Lord our God, who dwelleth on high?" / Maimonides (Guide for the Perplexed): Negative Theology (Via Negativa). We can only say what God is not. Subḥāna = Negation of privation. / New Testament: 1 Timothy 6:16: "Who only hath immortality, dwelling in the light which no man can approach unto."
# 37:160: The Chosen Exception / The Purified Remnant / [إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ] / Illā ʿibāda -llāhi -l-mukhlaṣīn / ইল্লা ইবাদাল্লাহিল মুখলাসীন / English: Except the chosen servants of Allah. / Bengali: আল্লাহর বিশুদ্ধ চিত্ত বান্দাগণ ব্যতীত। / --- / # إِلَّا (Illā) / Illā / ইল্লা / Except/Save. / Function: Particle of Exception (Istithnāʾ). / Grammar: Disconnects the following group from the condemnation of the previous verse (37:159). While the majority attribute false descriptions to God, this group is exempt. / --- / # عِبَادَ (ʿIbāda) / ʿIbāda / ইবাদা / Servants/Slaves. / Root: ʿ-B-D (ع ب د). / Core Meaning: Servitude, submission, worship, paving a path (smoothness). / Etymology: From ʿabd (slave) and taʿbīd (making a road smooth/trodden). Implies total receptivity to the Master's will. / Cognates: Hebrew Eved (Servant/Slave). Syriac Abda. / Usage: ʿIbād (plural of ʿAbd) is often used for humans in relation to God, specifically the righteous. / --- / # الْمُخْلَصِينَ (Al-Mukhlaṣīn) / Al-Mukhlaṣīn / আল-মুখলাসীন / The Chosen/Purified/Sincere. / Root: Kh-L-Ṣ (خ ل ص). / Core Meaning: To be pure, unmixed, free from turbidity; to arrive/reach (safety). / Development: Originally regarding physical substances (pure milk, honey, gold). Theologically: Purity of motive (Monotheism) free from Shirk. / Morphology: Passive Participle (Ism Mafʿūl) in the Hafs reading (Mukhlaṣīn = Those purified by God). Variant reading (active Mukhliṣīn) = Those who are sincere. / Key Derivative: Ikhlāṣ (Sincerity/Pure Monotheism). / --- / Quran Context: / Immediate: Directly follows the negation of false attributes (37:159). Indicates that true knowledge of God is possessed only by this specific group. / Thematic: The concept of the "Saved Minority" amidst a misguided majority. / Quranic Cross-Reference: / 38:83: Iblis vows to mislead all humans "Except Your servants among them, the Mukhlaṣīn." (Immunity from Satan). / 12:24: Prophet Yusuf was saved from sin because "he was of Our Mukhlaṣīn servants." / 19:51: Moses described as Mukhlaṣan. / Hadith: / Bukhari: "actions are by intentions" (niyyah). Ikhlas is the condition for acceptance. / Prophetic Dua: "O Allah, make my inside better than my outside." / --- / EXEGESIS: / Mujāhid/Qatāda: These are the believers who hold the pure Tawhid (Monotheism) and do not attribute sons/partners to God. / Al-Tabari: Emphasizes the Istithnāʾ Munqaṭiʿ (discontinuous exception) or Muttaṣil (connected). They are exempt from the "description" (falsehood) and thus exempt from the punishment. / Al-Zamakhsharī: Focuses on the passive voice reading (Mukhlaṣīn). These are not just people trying to be sincere; they are people whom God has actively selected and purged of impurities. / Fakhr al-Rāzī: Since they are "Purified" by God, they do not describe God with their own imaginations (which creates idols) but describe Him only as He described Himself. / Ibn Kathīr: They are the ones mentioned in 37:180-182 as properly praising God. / Modern (Shafīʿ): Highlights that Ikhlas is the antidote to the Waṣf (false description) of the previous verse. Intellectual error stems from spiritual impurity.
Esoteric (Sufi/Gnostic): / Ibn ʿArabī (Futuhat): Distinguishes Mukhliṣ (one striving for sincerity, still retains ego-agency) from Mukhlaṣ (one purified by God, ego dissolved). The Mukhlaṣ is a vessel for the Divine; their "description" of God is actually God describing Himself through them. / Al-Qushayrī: The Mukhlaṣ is safe from the plotting of the ego and Satan because they do not belong to themselves.
Revelation 14:5: "And in their mouth was found no guile: for they are without fault before the throne of God." (Parallel to Mukhlaṣīn). / Matthew 24:24: "Insomuch that, if it were possible, they shall deceive the very elect." (Implies the Elect cannot be deceived). / Romans 8:33: "Who shall lay any thing to the charge of God's elect?" / Dead Sea Scrolls: The "Sons of Light" vs. "Sons of Darkness." The Community of the Yahad viewed themselves as the chosen/purified remnant.