Annonce du 15 juillet 2026

Salam'aleykoum et bienvenue sur la version 2 de Le-Coran.com

Je suis heureux de présenter à nos visiteurs cette nouvelle version de Le-Coran.com. Elle conserve les fonctionnalités que vous utilisez déjà au quotidien, tout en apportant une interface plus claire, plus rapide... et mieux adaptée à la lecture sur mobile comme sur ordinateur.

Cette version corrige aussi le bug audio qui touchait ces derniers temps la récitation de Mishary Al Afasy. Nous sommes désolés pour le désagrément causé.

Plusieurs nouveautés ont été ajoutées : amélioration du design, lecture plus confortable du Coran, mode mushaf amélioré, tajwīd coloré, mot à mot, recherche enrichie, nouveaux outils d'apprentissage et de mémorisation, ainsi que des améliorations pour l'espace membre. La lecture Warsh est également en cours d'intégration et devrait arriver dans les prochaines heures ou les prochains jours. Il est aussi possible de signaler une publicité qui se serait échappée de nos filtres, et bien d'autres améliorations ont été apportées. Bien sûr, le tout reste 100% gratuit, comme depuis 13 ans maintenant, et pour toujours incha'Allah.

Tout va être testé et amélioré dans les prochains jours, et aussi les prochaines nuits, en fonction de vos retours. Si vous remarquez un bug, une gêne d'utilisation ou une amélioration possible, n'hésitez pas à nous contacter via le nouveau formulaire de contact.

Qu'Allah rende ce travail utile et bénéfique.

Faire un don
Le-Coran.com is 100% free. Advertising revenue funds site improvements and charitable causes, and we reject any advertising that conflicts with Islamic values.
الجمعة

Hizb 56 | AL-JUMUA 62:1 -> AT-TAHRIM 66:12

AL-JUMUA · 64 verses · AL-JUMUA 62:1 -> AT-TAHRIM 66:12

In the name of Allah, the Entirely Merciful, the Especially Merciful.

Surah 62 AL-JUMUA

In the name of Allah, the Entirely Merciful, the Especially Merciful.

1 Whatever is in the heavens and whatever is on the earth is exalting Allah , the Sovereign, the Pure, the Exalted in Might, the Wise.

2 It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom - although they were before in clear error -

3 And [to] others of them who have not yet joined them. And He is the Exalted in Might, the Wise.

4 That is the bounty of Allah , which He gives to whom He wills, and Allah is the possessor of great bounty.

5 The example of those who were entrusted with the Torah and then did not take it on is like that of a donkey who carries volumes [of books]. Wretched is the example of the people who deny the signs of Allah . And Allah does not guide the wrongdoing people.

6 Say, "O you who are Jews, if you claim that you are allies of Allah , excluding the [other] people, then wish for death, if you should be truthful."

7 But they will not wish for it, ever, because of what their hands have put forth. And Allah is Knowing of the wrongdoers.

8 Say, "Indeed, the death from which you flee - indeed, it will meet you. Then you will be returned to the Knower of the unseen and the witnessed, and He will inform you about what you used to do."

9 O you who have believed, when [the adhan] is called for the prayer on the day of Jumu'ah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew.

10 And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah , and remember Allah often that you may succeed.

11 But when they saw a transaction or a diversion, [O Muhammad], they rushed to it and left you standing. Say, "What is with Allah is better than diversion and than a transaction, and Allah is the best of providers."

Surah 63 AL-MUNAFIQUN

In the name of Allah, the Entirely Merciful, the Especially Merciful.

1 When the hypocrites come to you, [O Muhammad], they say, "We testify that you are the Messenger of Allah ." And Allah knows that you are His Messenger, and Allah testifies that the hypocrites are liars.

2 They have taken their oaths as a cover, so they averted [people] from the way of Allah . Indeed, it was evil that they were doing.

3 That is because they believed, and then they disbelieved; so their hearts were sealed over, and they do not understand.

4 And when you see them, their forms please you, and if they speak, you listen to their speech. [They are] as if they were pieces of wood propped up - they think that every shout is against them. They are the enemy, so beware of them. May Allah destroy them; how are they deluded?

5 And when it is said to them, "Come, the Messenger of Allah will ask forgiveness for you," they turn their heads aside and you see them evading while they are arrogant.

6 It is all the same for them whether you ask forgiveness for them or do not ask forgiveness for them; never will Allah forgive them. Indeed, Allah does not guide the defiantly disobedient people.

7 They are the ones who say, "Do not spend on those who are with the Messenger of Allah until they disband." And to Allah belongs the depositories of the heavens and the earth, but the hypocrites do not understand.

8 They say, "If we return to al-Madinah, the more honored [for power] will surely expel therefrom the more humble." And to Allah belongs [all] honor, and to His Messenger, and to the believers, but the hypocrites do not know.

9 O you who have believed, let not your wealth and your children divert you from remembrance of Allah . And whoever does that - then those are the losers.

10 And spend [in the way of Allah ] from what We have provided you before death approaches one of you and he says, "My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous."

11 But never will Allah delay a soul when its time has come. And Allah is Acquainted with what you do.

Surah 64 AT-TAGABUN

In the name of Allah, the Entirely Merciful, the Especially Merciful.

1 Whatever is in the heavens and whatever is on the earth is exalting Allah . To Him belongs dominion, and to Him belongs [all] praise, and He is over all things competent.

2 It is He who created you, and among you is the disbeliever, and among you is the believer. And Allah , of what you do, is Seeing.

3 He created the heavens and earth in truth and formed you and perfected your forms; and to Him is the [final] destination.

4 He knows what is within the heavens and earth and knows what you conceal and what you declare. And Allah is Knowing of that within the breasts.

5 Has there not come to you the news of those who disbelieved before? So they tasted the bad consequence of their affair, and they will have a painful punishment.

6 That is because their messengers used to come to them with clear evidences, but they said, "Shall human beings guide us?" and disbelieved and turned away. And Allah dispensed [with them]; and Allah is Free of need and Praiseworthy.

7 Those who disbelieve have claimed that they will never be resurrected. Say, "Yes, by my Lord, you will surely be resurrected; then you will surely be informed of what you did. And that, for Allah , is easy."

8 So believe in Allah and His Messenger and the Qur'an which We have sent down. And Allah is Acquainted with what you do.

9 The Day He will assemble you for the Day of Assembly - that is the Day of Deprivation. And whoever believes in Allah and does righteousness - He will remove from him his misdeeds and admit him to gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.

10 But the ones who disbelieved and denied Our verses - those are the companions of the Fire, abiding eternally therein; and wretched is the destination.

11 No disaster strikes except by permission of Allah . And whoever believes in Allah - He will guide his heart. And Allah is Knowing of all things.

12 And obey Allah and obey the Messenger; but if you turn away - then upon Our Messenger is only [the duty of] clear notification.

13 Allah - there is no deity except Him. And upon Allah let the believers rely.

14 O you who have believed, indeed, among your wives and your children are enemies to you, so beware of them. But if you pardon and overlook and forgive - then indeed, Allah is Forgiving and Merciful.

15 Your wealth and your children are but a trial, and Allah has with Him a great reward.

16 So fear Allah as much as you are able and listen and obey and spend [in the way of Allah ]; it is better for your selves. And whoever is protected from the stinginess of his soul - it is those who will be the successful.

17 If you loan Allah a goodly loan, He will multiply it for you and forgive you. And Allah is Most Appreciative and Forbearing.

18 Knower of the unseen and the witnessed, the Exalted in Might, the Wise.

Surah 65 AT-TALAQ

In the name of Allah, the Entirely Merciful, the Especially Merciful.

1 O Prophet, when you [Muslims] divorce women, divorce them for [the commencement of] their waiting period and keep count of the waiting period, and fear Allah , your Lord. Do not turn them out of their [husbands'] houses, nor should they [themselves] leave [during that period] unless they are committing a clear immorality. And those are the limits [set by] Allah . And whoever transgresses the limits of Allah has certainly wronged himself. You know not; perhaps Allah will bring about after that a [different] matter.

2 And when they have [nearly] fulfilled their term, either retain them according to acceptable terms or part with them according to acceptable terms. And bring to witness two just men from among you and establish the testimony for [the acceptance of] Allah . That is instructed to whoever should believe in Allah and the Last day. And whoever fears Allah - He will make for him a way out

3 And will provide for him from where he does not expect. And whoever relies upon Allah - then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent.

4 And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they give birth. And whoever fears Allah - He will make for him of his matter ease.

5 That is the command of Allah , which He has sent down to you; and whoever fears Allah - He will remove for him his misdeeds and make great for him his reward.

6 Lodge them [in a section] of where you dwell out of your means and do not harm them in order to oppress them. And if they should be pregnant, then spend on them until they give birth. And if they breastfeed for you, then give them their payment and confer among yourselves in the acceptable way; but if you are in discord, then there may breastfeed for the father another woman.

7 Let a man of wealth spend from his wealth, and he whose provision is restricted - let him spend from what Allah has given him. Allah does not charge a soul except [according to] what He has given it. Allah will bring about, after hardship, ease.

8 And how many a city was insolent toward the command of its Lord and His messengers, so We took it to severe account and punished it with a terrible punishment.

9 And it tasted the bad consequence of its affair, and the outcome of its affair was loss.

10 Allah has prepared for them a severe punishment; so fear Allah , O you of understanding who have believed. Allah has sent down to you the Qur'an.

11 [He sent] a Messenger [Muhammad] reciting to you the distinct verses of Allah that He may bring out those who believe and do righteous deeds from darknesses into the light. And whoever believes in Allah and does righteousness - He will admit him into gardens beneath which rivers flow to abide therein forever. Allah will have perfected for him a provision.

12 It is Allah who has created seven heavens and of the earth, the like of them. [His] command descends among them so you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge.

Surah 66 AT-TAHRIM

In the name of Allah, the Entirely Merciful, the Especially Merciful.

1 O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.

2 Allah has already ordained for you [Muslims] the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise.

3 And [remember] when the Prophet confided to one of his wives a statement; and when she informed [another] of it and Allah showed it to him, he made known part of it and ignored a part. And when he informed her about it, she said, "Who told you this?" He said, "I was informed by the Knowing, the Acquainted."

4 If you two [wives] repent to Allah , [it is best], for your hearts have deviated. But if you cooperate against him - then indeed Allah is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are [his] assistants.

5 Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you - submitting [to Allah ], believing, devoutly obedient, repentant, worshipping, and traveling - [ones] previously married and virgins.

6 O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded.

7 O you who have disbelieved, make no excuses that Day. You will only be recompensed for what you used to do.

8 O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow [on] the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will proceed before them and on their right; they will say, "Our Lord, perfect for us our light and forgive us. Indeed, You are over all things competent."

9 O Prophet, strive against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination.

10 Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them, so those prophets did not avail them from Allah at all, and it was said, "Enter the Fire with those who enter."

11 And Allah presents an example of those who believed: the wife of Pharaoh, when she said, "My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people."

12 And [the example of] Mary, the daughter of 'Imran, who guarded her chastity, so We blew into [her garment] through Our angel, and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.

Support Le-Coran.com and its humanitarian, socially impactful projects

More information ›

A charity that never stops.

As long as you support Le-Coran.com, every verse read, memorised or listened to on the site by millions of people becomes for you an ongoing charity, whose reward continues.

« When a person dies, their deeds come to an end except three: a continuing charity, beneficial knowledge, or a righteous child who prays for them. »Reported by Muslim
48monthly supporters

Join the 48 people who support Le-Coran.com every month, a 100% free tool since 2013, and it will always stay that way in shā’ Allah.

They support Le-Coran.com: Kamel Mawa Zohra Nassim Latifahedi Maryam

Make a donation

Amount
Frequency
First name
Last name
Email
Public support message (optional)

Donation summary

Payment amount10,00 €
FrequencyTous les mois
Total10,00 €
🔒 Secure payment 🔓 Cancel anytime 💳 Apple Pay & Google Pay 📧 Receipt by email
Secure payment by card, Apple Pay, Google Pay or PayPal in 1 click at the next step. Bank transfer on request. A follow-up email is sent to the donor.

Messages from donors

Thank you for your messages. Only the first name is shown publicly.

Tafsir

Verse 1

All that is the heavens and all that is in the earth glorifies God, [all] proclaims His transcendence (the lām [of li’Llāhi] is extra; mā is used instead of min in order to indicate the predominance [of non-rational beings]), the King, the Holy, the One Who transcends what does not befit Him, the Mighty, the Wise, in His kingdom and in His actions.

Verse 2

It is He Who sent to the unlettered [folk], [among] the Arabs (ummī means ‘one who cannot write or read a book’), a messenger from among them, namely, Muhammad (s), to recite to them His signs, the Qur’ān, and to purify them, to cleanse them from idolatry, and to teach them the Book, the Qur’ān, and wisdom, [in] the rulings that it contains, though indeed (wa-in: in has been softened from the hardened form, with its subject having been omitted, that is to say, [understand it as] wa-innahum) before that, [before] his coming, they had been in manifest error.

Verse 3

And [to] others (wa-ākharīna is a supplement to al-ummiyyīna, ‘the unlettered’), that is to say, those who are alive, from among them, and [to] those of them who will come after them, who have not yet joined them, with regard to precedence and merit; and He is the Mighty, the Wise, in His kingdom and in His actions: those [mentioned as coming afterwards] are the Successors (al-tābi‘ūna); and it suffices to mention these [Successors] in order to illustrate the [greater] merit of the Companions, among whom the Prophet (s) was sent, over all those others, of humans and jinn, to whom he was [also] sent and who [believed and] will believe in him up until the Day of Resurrection, for every generation is better than the succeeding one.

Verse 4

That is the bounty of God, which He gives to whom He will — [such as] the Prophet and those mentioned with him — and God is [dispenser] of tremendous bounty.

Verse 5

The likeness of those who were entrusted with the Torah, those who were charged with implementing it, then failed to uphold it, [then] failed to act in accordance with it, in what pertains to the descriptions of the Prophet (s), and so did not believe in him, is as the likeness of an ass carrying books, in that it does not benefit from them. Evil is the likeness of the people who deny God’s signs, those confirming the truth of the Prophet (s) — (the object of rebuke is omitted but is implied to be hādhā’l-mathalu, ‘this likeness’). And God does not guide the evildoing folk, the disbelievers.

Verse 6

Say: ‘O you of Jewry, if you claim that you are the [favoured] friends of God, to the exclusion of other people, then long for death, if you are truthful’ (in kuntum sādiqīna is semantically connected to tamannū, ‘long for’; as for the two conditions, the first is dependent on the second, that is to say, if you are truthful in your claim that you are the [favoured] friends of God, and given that [such] a friend would prefer the Hereafter [to this world] and that it [the Hereafter] begins at death, then long for it).

Verse 7

But they will never long for it, because of what their hands have sent ahead, in the way of their disbelief of the Prophet, [which itself is] a necessary consequence of their denial; and God is Knower of the evildoers, the disbelievers.

Verse 8

Say: ‘Assuredly the death from which you flee (fa-innahu: the fā’ is extra) will indeed encounter you; then you will be returned to the Knower of the Unseen and the visible, [the Knower of] what is [kept] secret and what is in the open, and He will inform you of what you used to do’, whereat He will requite you for it.

Verse 9

O you who believe, when the call for prayer is made on Friday, hasten, set off, to the remembrance of God, to the prayer, and leave aside [all] commerce, suspend [all] such contracts. That is better for you, should you know, that it is better for you, then do it.

Verse 10

And when the prayer is finished, disperse in the land (this is an imperative denoting permissibility) and seek, provision through, God’s bounty, and remember God, with remembrance, frequently, that perhaps you may be successful, [that perhaps] you may be the winners.

Verse 11

On one occasion the Prophet (s) was delivering the Friday sermon when a caravan arrived and so, as was the custom, drums were beaten to announce its arrival, whereat the people began to leave the mosque [to go to it], all except for twelve men. The following [verse] was then revealed: But when they sight some [opportunity for] business or a diversion, they scatter off towards it, that is, towards the business, since it is what they seek more than diversion, and leave you, during the sermon, standing. Say: ‘That which is with God, in the way of reward, is better, for those who believe, than diversion and commerce. And God is the best of providers’. They say that every person ‘provides for’ (yarzuqu) his dependants, [by which they mean that such a person does so] by means of the provision given by God (min rizqi’Llāhi), exalted be He.

Verse 1

When the hypocrites come to you they say, with their tongues, in contradiction of what is in their hearts: ‘We bear witness that you are indeed the Messenger of God.’ And God knows that you are indeed His Messenger, and God bears witness, He knows, that the hypocrites truly are liars, in what they conceal, that which is contrary to what they say.

Verse 2

They have taken their oaths as a shield, as a [means of] protection for their possessions and their lives, and so they have barred, thereby, from the way of God, that is, from using them for the struggle. Evil indeed is that which they are wont to do.

Verse 3

That, namely, their evil deed, is because they believed, by [affirming faith only with] the tongue, then disbelieved, in [their] hearts, that is to say, they persist in harbouring disbelief in it; therefore their hearts have been stamped, sealed, with disbelief. Hence they do not understand, faith.

Verse 4

And when you see them, their figures please you, on account of their fairness; and if they speak, you listen to their speech, because of its eloquence. [Yet] they are, by virtue of the enormous size of their figures, [yet] in their lack of comprehension, like blocks of timber (read khushbun or khushubun) [that have been] propped-up, set reclining against a wall. They assume that every cry, made, like a battle-cry or one made to [retrieve] a lost camel, is [directed] against them, because of the [extent of] terror in their hearts, lest something should be revealed deeming their blood licit. They are the enemy, so beware of them, for they communicate your secrets to the disbelievers. May God assail them!, destroy them! How can they deviate?, how can they be turned away from faith after the proofs [for it] have been established?

Verse 5

And when it is said to them, ‘Come, offer apologies, and God’s Messenger will ask forgiveness for you’, they twist (read lawwaw or lawū), they turn, their heads, and you see them turning away, rejecting this [offer], disdainful.

Verse 6

It will be the same for them, whether you ask forgiveness for them (a’staghfarta: the interrogative hamza here has taken the place of the conjunctive hamza) or do not ask forgiveness for them: God will never forgive them. Indeed God does not guide the immoral folk.

Verse 7

They are the ones who say, to their companions from among the Helpers: ‘Do not expend on those who are with the Messenger of God, from among the Emigrants, until they scatter off’, until they part with him. Yet to God belong the treasuries of the heavens and the earth, with [what they contain of] provision, and so He is the provider for the Emigrants and others, but the hypocrites do not understand.

Verse 8

They say, ‘Surely if we return, from the raid against the Banū al-Mustaliq, to Medina, the powerful, by which they meant themselves, will [soon] expel from it the weaker’, by which they meant the believers. Yet [the real] might, victory, belongs to God and to His Messenger, and to the believers, but the hypocrites do not know, that.

Verse 9

O you who believe, do not let your possessions and your children divert you, distract you, from the remembrance of God, [from] the five prayers; for whoever does that — it is they who are the losers.

Verse 10

And expend, in alms, of that with which We have provided you before death comes to any of you, whereat he will say, ‘My Lord, if only (law-lā means hal-lā, ‘why [do You] not’; or the lā is extra and the law is optative) You would reprieve me for a short time so that I might give charity (assaddaq: the original tā’ [of atasaddaqa] has been assimilated with the sād), that I might offer alms, and become one of the righteous!’, by making the Pilgrimage. Ibn ‘Abbās, may God be pleased with both [him and his father], said, ‘Every person who has fallen short of [his duty regarding] alms and the Pilgrimage will ask to be returned [to this world] at the moment of death’.

Verse 11

But God will never reprieve a soul when its term has come. And God is Aware of what you do (ta‘malūna; also read [as the third person plural] ya‘malūna, ‘they do’).

Verse 1

All that is in the heavens and all that is in the earth glorifies God, [everything] proclaims His transcendence (the lām [of li’Llāhi] is extra; mā is used instead of min in order to indicate the predominance [of non-rational beings]). To Him belongs the Kingdom and to Him belongs [all] praise, and He has power over all things.

Verse 2

It is He Who created you. Then some of you are disbelievers and some of you are believers, in [terms of] your original disposition; then He makes you die and brings you back to life in that same [disposition]; and God is Seer of what you do.

Verse 3

He created the heavens and the earth with the truth, and He shaped you and made your shapes excellent, for He made the human form to be the best of forms; and to Him is the journey’s end.

Verse 4

He knows all that is in the heavens and the earth, and He knows what you hide and what you disclose, and God is Knower of what is in the breasts, in terms of the secrets and convictions they contain.

Verse 5

Has there not come to you, O disbelievers of Mecca, the tidings, the story, of those who disbelieved before and thus tasted the evil consequences of their conduct?, [they tasted] the punishment for disbelief in this world. And there will be for them, in the Hereafter, a painful chastisement?

Verse 6

That, chastisement in this world, is because (bi-annahu contains the pronoun of the matter) their messengers used to bring them clear signs, manifest proofs for [the validity of] faith, but they said, ‘Shall [mere] humans (basharan is meant as generic) be our guides?’ So they disbelieved and turned away, from faith, and God was independent, [without need] of their faith. And God is Independent, [without need] of His creatures, Praised, praiseworthy in His actions.

Verse 7

Those who disbelieve claim that (an is softened, its subject having been omitted, that is to say, annahum) they will never be resurrected. Say: ‘Yes indeed, by my Lord! You will be resurrected; then you will be informed of what you did. And that is easy for God’.

Verse 8

So believe in God and His Messenger and the Light, the Qur’ān, which We have revealed. And God is Aware of what you do.

Verse 9

Mention, the day when He will gather you for the Day of Gathering, the Day of Resurrection, that will be the Day of Dispossession, [on which] the believers will dupe the disbelievers by occupying [what would have been] their places in Paradise, had they believed, as well as [appropriating] their [believing] spouses. And [as for] those who believe in God and act righteously, He will absolve them of their misdeeds and admit them into gardens underneath which rivers flow (a variant reading for both verbs has the first person plural) wherein they will abide. That is the supreme triumph.

Verse 10

And [as for] those who disbelieved and denied Our signs — the Qur’ān — those, they will be the inhabitants of the Fire, wherein they will abide. And [what] an evil journey’s end!, it is.

Verse 11

No affliction strikes except by the leave of God, by His decree. And whoever believes in God, in His saying that every affliction is by His decreeing [it], He will guide his heart, to endure it [patiently]. And God is Knower of all things.

Verse 12

And obey God and obey the Messenger; but if you turn away, then the Messenger’s duty is only to communicate [the Message] clearly.

Verse 13

God — there is no god except Him. And in God let [all] believers put their trust.

Verse 14

O you who believe! Indeed among your wives and children there are enemies for you, so beware of them, of obeying them in neglecting [the performance of] good [deeds], such as struggling or emigrating — because the reason why this verse was revealed was [precisely their] obedience [of them] in such [matters]. And if you pardon, them, for their impeding you from such good [deeds], justifying it on account of the distress that parting with you causes them, and overlook [such enmity] and forgive, then assuredly God is Forgiving, Merciful.

Verse 15

Your possessions and your children are only a trial, for you, distracting [you] from the concerns of the Hereafter, and God — with Him is a great reward, so do not forfeit it by preoccupying yourselves with possessions and children.

Verse 16

So fear God as far as you can — this abrogates His saying: Fear God as He should be feared [Q. 3:102] — and listen, to what you have been enjoined to, listening disposed to accept, and obey and expend, in obedience [to Him]; that is better for your souls (khayran li-anfusikum is the predicate of an implied yakun, ‘[that] is’, and the response to the imperative). And whoever is shielded from the avarice of his own soul, such are the successful, the winners.

Verse 17

If you lend God a good loan, by giving voluntary alms out of the goodness of [your] hearts, He will multiply it for you (yudā‘ifhu: a variant reading has yuda‘‘ifhu), from tenfold up to seven hundredfold or more for each one — this [loan] being the giving of voluntary alms out of the goodness of the heart — and He will forgive you, whatever He will, and God is Appreciative, rewarding of obedience, Forbearing, in refraining from [always] punishing disobedience;

Verse 18

Knower of the Unseen, the hidden, and the visible, the disclosed, the Mighty, in His kingdom, the Wise, in His actions.

Verse 1

O Prophet, meaning [to address] his community, on account of what follows; or, [it means] say to them: when you [men] divorce women, when you intend to [effect a] divorce, divorce them by their prescribed period, at the beginning of it, such that the divorce is effected while she is pure and has not been touched [sexually], based on the Prophet’s (s) explaining it in this way, [as] reported by the two Shaykhs [al-Bukhārī and Muslim]. And count the prescribed period, keep record of it, so that you may repeal [your decision] before it is concluded; and fear God your Lord, obey Him in His commands and prohibitions. Do not expel them from their houses, nor let them go forth, from them until their prescribed period is concluded, unless they commit a blatant [act of] indecency, [such as] adultery (read mubayyana or mubayyina, corresponding [respectively] to buyyinat, ‘one that has been proven’, and bayyina, ‘blatant’), in which case they are brought out in order to carry out the [prescribed] legal punishment against them. And those, mentioned [stipulations], are God’s bounds; and whoever transgresses the bounds of God has verily wronged his soul. You never know: it may be that God will bring something new to pass afterwards, [after] the divorce, [such as] a retraction, in the event that it was the first or second [declaration of divorce].

Verse 2

Then, when they have reached their term, [when] they are near the end of their prescribed period, retain them, by taking them back, honourably, without coercion, or separate from them honourably, leave them to conclude their waiting period and do not compel them to go back [to you]. And call to witness two just men from among yourselves, [to witness] the retraction or the separation, and bear witness for the sake of God, and not [merely] for the sake of what is being witnessed or for the sake of the man. By this is exhorted whoever believes in God and the Last Day. And whoever fears God, He will make a way out for him, from the distress of this world and the Hereafter;

Verse 3

and He will provide for him from whence he never expected, [from whence] it never occurred to him. And whoever puts his trust in God, regarding his affairs, He will suffice him. Indeed God fulfils His command, His will (a variant reading [for bālighun amrahu] has the genitive construction [bālighu amrihi]). Verily God has ordained for everything, [even things] such as comfort and hardship, a measure, a fixed time.

Verse 4

And [as for] those of your women who (read allā’ī or allā’i in both instances) no longer expect to menstruate, if you have any doubts, about their waiting period, their prescribed [waiting] period shall be three months, and [also for] those who have not yet menstruated, because of their young age, their period shall [also] be three months — both cases apply to other than those whose spouses have died; for these [latter] their period is prescribed in the verse: they shall wait by themselves for four months and ten [days] [Q. 2:234]. And those who are pregnant, their term, the conclusion of their prescribed [waiting] period if divorced or if their spouses be dead, shall be when they deliver. And whoever fears God, He will make matters ease for him, in this world and in the Hereafter.

Verse 5

That, which is mentioned regarding the prescribed [waiting] period, is God’s command, His ruling, which He has revealed to you. And whoever fears God, He will absolve him of his misdeeds and magnify the reward for him.

Verse 6

Lodge them, that is, the divorced women, where you dwell, that is to say, in some part of your dwellings, in accordance with your means (min wujdikum is an explicative supplement, or a substitution of what precedes it with the repetition of the same preposition [min] and with an implied genitive annexation, in other words, [something like] amkinat sa‘atikum, ‘[house them in] the places of your means and not otherwise’) and do not harass them so as to put them in straits, with regard to accommodation, such that they would then need to go elsewhere or [be in need of] maintenance [to provide for themselves] so that they [are forced to] ransom themselves from you. And if they are pregnant, then maintain them until they deliver. Then, if they suckle for you, your children [whom you have] from them, give them their wages, for the suckling, and consult together, with them, honourably, with kindness, for the sake of the children, by mutual agreement on a fixed wage for the suckling. But if you both make difficulties, regarding the suckling, with either the father withholding [payment of] the wage or the mother refraining from performing it, then another woman will suckle [the child] for him, for the father, and the mother should not be compelled to suckle it.

Verse 7

Let the affluent man expend, on the divorced or the suckling woman, out of his affluence. And let he whose provision has been straitened, restricted, for him, expend of what God has given him, in accordance with his means. God does not charge any soul save except with what He has given it. God will assuredly bring about ease after hardship — which He indeed did by way of the [Muslim] conquests.

Verse 8

And how many (ka’ayyin: the kāf is the genitive prepositional particle which has been added to ayy, ‘which’, to give the meaning of kam, ‘how many’) a town — that is to say, many a town, meaning its inhabitants, disobeyed the command of its Lord and His messengers, then We called it, in the Hereafter — even if it has not yet arrived, [God says so] because of the fact that it will surely come to pass — to a severe reckoning and chastised it with a dire chastisement (read nukran or nukuran), namely, the chastisement of the Fire.

Verse 9

So it tasted the evil consequences of its conduct, the punishment for it, and the consequence of its conduct was [utter] loss, failure and destruction.

Verse 10

God has prepared for them a severe chastisement (the reiteration of the threat is for emphasis). So fear God, O people of pith, O possessors of intellect, [you] who believe! (this is a description of the vocative, or an explication of it) God has certainly revealed to you a [source of] remembrance, that is, the Qur’ān;

Verse 11

a messenger, that is, Muhammad (s) (rasūlan is in the accusative because of an implied verb, that is to say, wa-arsala, ‘and He sent you [a messenger]’) reciting to you the clear signs of God (read mubayyanāt or mubayyināt, as [explained] above) that He may bring forth those who believe and perform righteous deeds, after the arrival of the remembrance and the Messenger, from darkness, the disbelief to which they adhered, to light, the faith that was established in them after [a life of] disbelief. And those who believe in God and act righteously, He will admit them (a variant reading has the first person plural [nudkhilhu, ‘We will admit them’]) into gardens underneath which rivers flow, wherein they will abide forever. God has verily made a good provision for him, namely, the provision of Paradise, the bliss of which never ends.

Verse 12

God it is Who created seven heavens, and of earth the like thereof, that is to say, seven earths. The command, the revelation, descends between them, between the heavens and the earth: Gabriel descends with it from the seventh heaven to the seventh earth, that you may know (li-ta‘lamū is semantically connected to an omitted clause, that is to say, ‘He apprises you of this creation and this sending down [that you may know]’), that God has power over all things and that God encompasses all things in knowledge.

Verse 1

O Prophet! Why do you prohibit what God has made lawful for you, in terms of your Coptic handmaiden Māriya — when he lay with her in the house of Hafsa, who had been away, but who upon returning [and finding out] became upset by the fact that this had taken place in her own house and on her own bed — by saying, ‘She is unlawful for me!’, seeking, by making her unlawful [for you], to please your wives? And God is Forgiving, Merciful, having forgiven you this prohibition.

Verse 2

Verily God has prescribed, He has made lawful, for you [when necessary] the absolution of your oaths, to absolve them by expiation, as mentioned in the sūrat al-Mā’ida [Q. 5:89] and the forbidding of [sexual relations with] a handmaiden counts as an oath, so did the Prophet (s) expiate? Muqātil [b. Sulaymān] said, ‘He set free a slave [in expiation] for his prohibition of Māriya’; whereas al-Hasan [al-Basrī] said, ‘He never expiated, because the Prophet (s) has been forgiven [all errors]’. And God is your Protector, your Helper, and He is the Knower, the Wise.

Verse 3

And, mention, when the Prophet confided to one of his wives, namely, Hafsa, a certain matter, which was his prohibition of Māriya, telling her: ‘Do not reveal it!’; but when she divulged it, to ‘Ā’isha, reckoning there to be no blame in [doing] such a thing, and God apprised him, He informed him, of it, of what had been divulged, he announced part of it, to Hafsa, and passed over part, out of graciousness on his part. So when he told her about it, she said, ‘Who told you this?’ He said, ‘I was told by the Knower, the Aware’, namely, God.

Verse 4

If the two of you, namely, Hafsa and ‘Ā’isha, repent to God … for your hearts were certainly inclined, towards the prohibition of Māriya, that is to say, your keeping this secret despite [knowing] the Prophet’s (s) dislike of it, which is itself a sin (the response to the conditional [‘if the two of you repent to God’] has been omitted, to be understood as, ‘it will be accepted of both of you’; the use of [the plural] qulūb, ‘hearts’, instead of [the dual] qalbayn, ‘both [your] hearts’, is on account of the cumbersomeness of putting two duals together in what is effectively the same word); and if you support one another (tazzāharā: the original second tā’ [of tatazāharā] has been assimilated with the zā’; a variant reading has it without [this assimilation, tazāharā]) against him, that is, the Prophet, in what he is averse to, then [know that] God, He (huwa, [a pronoun] for separation) is indeed his Protector, His supporter, and Gabriel, and the righteous among the believers, Abū Bakr and ‘Umar, may God be pleased with both of them (wa-Jibrīlu wa-sālihu’l-mu’minīna is a supplement to the [syntactical] locus of the subject of inna [sc. ‘God’]), who will [also] be his supporters, and the angels furthermore, further to the support of God and those mentioned, are his supporters, assistants of his, in supporting him [to prevail] over both of you.

Verse 5

It may be that, if he divorces you, that is, [if] the Prophet divorces his wives, his Lord will give him in [your] stead (read yubaddilahu or yubdilahu) wives better than you (azwājan khayran minkunna is the predicate of ‘asā, ‘it may be’, the sentence being the response to the conditional) — the replacement [of his wives by God] never took place because the condition [of his divorcing them] never arose — women submissive [to God], affirming Islam, believing, faithful, obedient, penitent, devout, given to fasting — or given to emigrating [in God’s way] — previously married and virgins.

Verse 6

O you who believe! Guard yourselves and your families, by enjoining obedience to God, against a Fire whose fuel is, disbelieving, people and stones, such as those idols of theirs made of that [stone] — the meaning is that it is extremely hot, fuelled by the above-mentioned, unlike the fire of this world which is fuelled by wood and the like — over which stand angels, its keepers — numbering nineteen as will be stated in [sūrat] al-Muddaththir [Q. 74:30] — stern, a sternness of the heart, mighty, in [their power of] assault, who do not disobey God in what He commands them (mā amarahum is a substitution for His Majesty [‘God’]), in other words, they do not disobey the command of God, but do what they are commanded — this is [reiterated] for emphasis; the verse is meant as a threat to deter believers from apostatising and for hypocrites who believe only with their tongues and not with their hearts.

Verse 7

‘O you who disbelieve! Do not make any excuses today — this is said to them upon their entering the Fire — in other words, because this [excusing] will be of no use to you. You are only being requited for what you used to do’, that is, [only] the [due] requital thereof.

Verse 8

O you who believe! Repent to God with sincere repentance (read nasūhan or nusūhan), a truthful [repentance], so that one does not return to [committing] that sin again, nor have the desire to return to it. It may be that your Lord (‘asā: [an expression denoting] ‘a hope’ that will be realised) will absolve you of your misdeeds and admit you into gardens, orchards, underneath which rivers flow, on the day when God will not let down, by admitting into the Fire, the Prophet and those who believe with him. Their light will be running before them, in front of them, and, it will be, on their right. They will say (yaqūlūna: this denotes the beginning of a new [syntactically independent] sentence), ‘Our Lord! Perfect our light for us, towards Paradise — whereas the hypocrites, their light will be extinguished — and forgive us, Our Lord. Assuredly You have power over all things’.

Verse 9

O Prophet! Struggle against the disbelievers, with the sword, and the hypocrites, by the tongue and with argument, and be stern with them, in rebuke and hatred. For their abode will be Hell — and [what] an evil journey’s end!, it is.

Verse 10

God has struck a similitude for those who disbelieve: the wife of Noah and the wife of Lot. They were under two of Our righteous servants, yet they betrayed them, in [their] religion, for they both disbelieved — Noah’s wife, called Wāhila, used to say to his people that he was a madman, while Lot’s wife, called Wā‘ila, used to tell his people the whereabouts of his guests when they stayed with him, at night by lighting a fire, and during the day by making smoke. So they, that is, Noah and Lot, did not avail the two women in any way against God, against His chastisement, and it was said, to the two women: ‘Enter, both of you, the Fire along with the incomers’, from among the disbelievers of the peoples of Noah and Lot.

Verse 11

And God has struck a similitude for those who believe: the wife of Pharaoh — she believed in Moses, her name was Āsiya; Pharaoh chastised her by tying her hands and feet to pegs and placing a huge millstone on her chest, and having her laid out in the sun; but when those in charge of her would leave her, the angels would [come to] shade her — when she said, during her torture, ‘My Lord, build for me a home near You in Paradise, — so He disclosed for her [a veil of the Unseen] and she saw it, which in turn alleviated for her the torture — and deliver me from Pharaoh and his work, his torture, and deliver me from the evildoing folk’, the followers of his [Pharaoh’s] religion, whereat God took [unto Himself] her spirit [in death]. Ibn Kaysān said, ‘She was raised to Paradise alive, where she eats and drinks’.

Verse 12

And Mary (wa-Maryama is a supplement to imra’ata Fir‘awna) daughter of ‘Imrān, who preserved [the chastity of] her womb, so We breathed into it of Our Spirit, namely, Gabriel — when he breathed into the opening of her shirt, by God’s creation of this action of his which reached her womb, thus conceiving Jesus — and she confirmed the words of her Lord, His prescriptions, and His, revealed, Scriptures and she was of the obedient, [one] of the obedient folk.
Surah Hizb 56 English audio · AL-JUMUA 62:1 -> AT-TAHRIM 66:12 · 64 verses