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إبراهيم

Surah IBRAHIM / Abraham in English | Surah 14

IBRAHIM · 52 verses

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

1 Alif, Lam, Ra. [This is] a Book which We have revealed to you, [O Muhammad], that you might bring mankind out of darknesses into the light by permission of their Lord - to the path of the Exalted in Might, the Praiseworthy -

2 Allah , to whom belongs whatever is in the heavens and whatever is on the earth. And woe to the disbelievers from a severe punishment

3 The ones who prefer the worldly life over the Hereafter and avert [people] from the way of Allah , seeking to make it (seem) deviant. Those are in extreme error.

4 And We did not send any messenger except [speaking] in the language of his people to state clearly for them, and Allah sends astray [thereby] whom He wills and guides whom He wills. And He is the Exalted in Might, the Wise.

5 And We certainly sent Moses with Our signs, [saying], "Bring out your people from darknesses into the light and remind them of the days of Allah ." Indeed in that are signs for everyone patient and grateful.

6 And [recall, O Children of Israel], when Moses said to His people, "Remember the favor of Allah upon you when He saved you from the people of Pharaoh, who were afflicting you with the worst torment and were slaughtering your [newborn] sons and keeping your females alive. And in that was a great trial from your Lord.

7 And [remember] when your Lord proclaimed, 'If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.' "

8 And Moses said, "If you should disbelieve, you and whoever is on the earth entirely - indeed, Allah is Free of need and Praiseworthy."

9 Has there not reached you the news of those before you - the people of Noah and 'Aad and Thamud and those after them? No one knows them but Allah . Their messengers brought them clear proofs, but they returned their hands to their mouths and said, "Indeed, we disbelieve in that with which you have been sent, and indeed we are, about that to which you invite us, in disquieting doubt."

10 Their messengers said, "Can there be doubt about Allah , Creator of the heavens and earth? He invites you that He may forgive you of your sins, and He delays your death for a specified term." They said, "You are not but men like us who wish to avert us from what our fathers were worshipping. So bring us a clear authority."

11 Their messengers said to them, "We are only men like you, but Allah confers favor upon whom He wills of His servants. It has never been for us to bring you evidence except by permission of Allah . And upon Allah let the believers rely.

12 And why should we not rely upon Allah while He has guided us to our [good] ways. And we will surely be patient against whatever harm you should cause us. And upon Allah let those who would rely [indeed] rely."

13 And those who disbelieved said to their messengers, "We will surely drive you out of our land, or you must return to our religion." So their Lord inspired to them, "We will surely destroy the wrongdoers.

14 And We will surely cause you to dwell in the land after them. That is for he who fears My position and fears My threat."

15 And they requested victory from Allah , and disappointed, [therefore], was every obstinate tyrant.

16 Before him is Hell, and he will be given a drink of purulent water.

17 He will gulp it but will hardly [be able to] swallow it. And death will come to him from everywhere, but he is not to die. And before him is a massive punishment.

18 The example of those who disbelieve in their Lord is [that] their deeds are like ashes which the wind blows forcefully on a stormy day; they are unable [to keep] from what they earned a [single] thing. That is what is extreme error.

19 Have you not seen that Allah created the heavens and the earth in truth? If He wills, He can do away with you and produce a new creation.

20 And that is not difficult for Allah .

21 And they will come out [for judgement] before Allah all together, and the weak will say to those who were arrogant, "Indeed, we were your followers, so can you avail us anything against the punishment of Allah ?" They will say, "If Allah had guided us, we would have guided you. It is all the same for us whether we show intolerance or are patient: there is for us no place of escape."

22 And Satan will say when the matter has been concluded, "Indeed, Allah had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you, and you responded to me. So do not blame me; but blame yourselves. I cannot be called to your aid, nor can you be called to my aid. Indeed, I deny your association of me [with Allah ] before. Indeed, for the wrongdoers is a painful punishment."

23 And those who believed and did righteous deeds will be admitted to gardens beneath which rivers flow, abiding eternally therein by permission of their Lord; and their greeting therein will be, "Peace!"

24 Have you not considered how Allah presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky?

25 It produces its fruit all the time, by permission of its Lord. And Allah presents examples for the people that perhaps they will be reminded.

26 And the example of a bad word is like a bad tree, uprooted from the surface of the earth, not having any stability.

27 Allah keeps firm those who believe, with the firm word, in worldly life and in the Hereafter. And Allah sends astray the wrongdoers. And Allah does what He wills.

28 Have you not considered those who exchanged the favor of Allah for disbelief and settled their people [in] the home of ruin?

29 [It is] Hell, which they will [enter to] burn, and wretched is the settlement.

30 And they have attributed to Allah equals to mislead [people] from His way. Say, "Enjoy yourselves, for indeed, your destination is the Fire."

31 [O Muhammad], tell My servants who have believed to establish prayer and spend from what We have provided them, secretly and publicly, before a Day comes in which there will be no exchange, nor any friendships.

32 It is Allah who created the heavens and the earth and sent down rain from the sky and produced thereby some fruits as provision for you and subjected for you the ships to sail through the sea by His command and subjected for you the rivers.

33 And He subjected for you the sun and the moon, continuous [in orbit], and subjected for you the night and the day.

34 And He gave you from all you asked of Him. And if you should count the favor of Allah , you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.

35 And [mention, O Muhammad], when Abraham said, "My Lord, make this city [Makkah] secure and keep me and my sons away from worshipping idols.

36 My Lord, indeed they have led astray many among the people. So whoever follows me - then he is of me; and whoever disobeys me - indeed, You are [yet] Forgiving and Merciful.

37 Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they might be grateful.

38 Our Lord, indeed You know what we conceal and what we declare, and nothing is hidden from Allah on the earth or in the heaven.

39 Praise to Allah , who has granted to me in old age Ishmael and Isaac. Indeed, my Lord is the Hearer of supplication.

40 My Lord, make me an establisher of prayer, and [many] from my descendants. Our Lord, and accept my supplication.

41 Our Lord, forgive me and my parents and the believers the Day the account is established."

42 And never think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare [in horror].

43 Racing ahead, their heads raised up, their glance does not come back to them, and their hearts are void.

44 And, [O Muhammad], warn the people of a Day when the punishment will come to them and those who did wrong will say, "Our Lord, delay us for a short term; we will answer Your call and follow the messengers." [But it will be said], "Had you not sworn, before, that for you there would be no cessation?

45 And you lived among the dwellings of those who wronged themselves, and it had become clear to you how We dealt with them. And We presented for you [many] examples."

46 And they had planned their plan, but with Allah is [recorded] their plan, even if their plan had been [sufficient] to do away with the mountains.

47 So never think that Allah will fail in His promise to His messengers. Indeed, Allah is Exalted in Might and Owner of Retribution.

48 [It will be] on the Day the earth will be replaced by another earth, and the heavens [as well], and all creatures will come out before Allah , the One, the Prevailing.

49 And you will see the criminals that Day bound together in shackles,

50 Their garments of liquid pitch and their faces covered by the Fire.

51 So that Allah will recompense every soul for what it earned. Indeed, Allah is swift in account.

52 This [Qur'an] is notification for the people that they may be warned thereby and that they may know that He is but one God and that those of understanding will be reminded.

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Tafsir

Verse 1

Alif lām rā’: God knows best what He means by these [letters]. This Qur’ān is, a Book We have revealed to you, O Muhammad (s), that you may bring forth mankind from darkness, [from] unbelief, into light, [into] faith, by the leave, by the command, of their Lord (ilā’l-nūr, ‘into light’, may be substituted by [the following ilā sirāt]), to the path, the way, of the Mighty, the Victor, the Praised, the One who is [constantly] praised.

Verse 2

God (Allāhi, read in the genitive as a substitution or an explicative supplement, with what follows being an adjectival qualification; or [read as] Allāhu in the nominative as a subject, the predicate of which is [what follows]) to Whom belongs all that is in the heavens and all that is in the earth, as possessions, creatures and servants. And woe to the disbelievers from a terrible chastisement,

Verse 3

those who (alladhīna is a description) prefer, choose, the life of this world over the Hereafter, and bar, people, from God’s way, [from] the religion of Islam, and seek to make it, that is, the path, crooked — those, they are far astray, from the truth.

Verse 4

And We have not sent any Messenger except with the tongue, with the language, of his people, that he might make [the Message] clear to them, that he might make them understand what he brings to them; God then sends astray whomever He will and He guides whomever He will; and He is the Mighty, in His kingdom, the Wise, in His actions.

Verse 5

And verily We sent Moses with Our signs, the nine [signs], and We said to him: ‘Bring forth your people, the Children of Israel, out of darkness, [out of] unbelief, into light, [into] faith, and remind them of the Days of God’, of His graces. Surely in that, reminder, are signs for every man enduring, in obedience [to God], thankful, for [His] graces.

Verse 6

And, mention, when Moses said to his people, ‘Remember God’s grace to you when He delivered you from the folk of Pharaoh, who were inflicting upon you a dreadful chastisement, and were slaughtering your sons, the new-born, and sparing, keeping alive, your women — this was because some of the priests [of Egypt] had stated that a child born among the Israelites shall be the cause of the destruction of Pharaoh’s kingdom; and in that, deliverance — or [in that] chastisement — was a tremendous trial, grace — or [a tremendous] test — from your Lord.

Verse 7

And when your Lord proclaimed, [when] He made it known that: “If you are thankful, for My graces, through affirmation of [My] Oneness and obedience [to Me], then assuredly I shall give you more; but if you are thankless, [if] you deny [the truth of] the grace, through disbelief and disobedience, then assuredly I shall chastise you — as is indicated by [His following words] — My chastisement is indeed severe” ’.

Verse 8

And Moses said, to his people: ‘If you are thankless, you and all who are on earth, lo! assuredly God is Independent, [without need] of His creatures, Praised’, praiseworthy in what He does with them.

Verse 9

Has there not come to you (an interrogative meant as an affirmative) the tidings, the news, of those who were before you — the people of Noah, and ‘Ād — the people of Hūd — and Thamūd — the people of Sālih — and those after them? None knows them save God. [This is] on account of their multitude. Their messengers brought them clear signs, with lucid arguments demonstrating their truthfulness; but they, that is, the communities, thrust their hands into their mouths, to bite on them, out of extreme spite, and said, ‘Lo! we disbelieve in that wherewith you have been sent, according to what you claim, and lo! we are in grave doubt concerning that to which you call us’, [doubt] creating [great] uncertainty.

Verse 10

Their messengers said, ‘Can there be doubt concerning God (an interrogative meant as a denial), in other words, there can be no doubt concerning His Oneness, given the manifest proofs of it, the Originator, the Creator, of the heavens and the earth? He calls you, to obedience of Him, so that He might forgive you your sins (min dhunūbikum: min is extra, since through submission [to the One God] all that may have been committed previously is forgiven (or else it [min, ‘some of’] is partitive, intended to state that [forgiveness] which is due to [God’s] servants) and defer you, without chastisement, to an appointed term’, the term of death. They said, ‘You are but mortals like us, desiring to bar us from that which our fathers used to worship, in the way of idols. So bring us a clear warrant’, a manifest argument demonstrating your truthfulness.

Verse 11

Their messengers said to them, ‘We are but mortals like you, as you have said; but God is gracious to whomever He will of His servants, by way of [assigning] prophethood. And it is not ours to bring you any warrant save by the leave of God, by His command, for we are servants, enthralled; and in God let believers put their trust, [let them] have confidence in Him.

Verse 12

And why, indeed, should we not put our trust in God, in other words, there is nothing to prevent us from [doing] this, when He has guided us our ways? And we shall surely endure the hurt you do us. And in God let the trusting put their trust’.

Verse 13

And those who disbelieved said to their messengers, ‘We will assuredly expel you from our land, or you will surely return, you will [surely] end up [returning], to our creed’, our religion. Then their Lord inspired them [saying]: ‘We shall surely destroy the evildoers, the disbelievers,

Verse 14

and We shall surely make you dwell in the land, their land, after them, after they have been destroyed — that, victory [over them] and bequest of the land [to you] is, for whoever fears the standing before Me, that is, [whoever fears] when he comes to stand before Me, and fears My threat’, of chastisement.

Verse 15

And they sought victory, the messengers sought assistance from God against their people; and every tyrant, disdaining obedience to God, rebellious, obstinate to the truth, was brought to nothing;

Verse 16

beyond him, that is, in front of him, is Hell, which he will enter, and he is given to drink, in it, of festering fluid — which is what issues out of the insides of the people of the Fire, mixed with pus and blood —

Verse 17

which he sips, gulping it repeatedly, because of its acridity, but can scarcely swallow, [scarcely] ingest because it is so foul and disgusting; and death, that is, those causes of it that necessarily bring it about, in the way of [different] types of chastisement, comes to him from every side, yet he cannot die; and still beyond him, after that chastisement, there is a harsh chastisement, a severe one, following on [from the previous one].

Verse 18

The likeness, the description, of those who disbelieve in their Lord (alladhīna kafarū bi-rabbihim: the subject, substituted by [the following, a‘māluhum,]): their works, the righteous ones, such as kindness [to kin] or an act of charity — in the way that no benefit can be derived from them [it is because these works] — are as ashes over which the wind blows hard on a tempestuous day, one in which the winds blow violently, making them as scattered dust, over which none can have power (the genitive [clause beginning with ka-ramādin, ‘as ashes’] constitutes the predicate of the [above-mentioned] subject); they, that is, the disbelievers, have no power over anything that they have earned, [anything] that they had done in [their] life on earth, in other words, they shall find no reward for it, since this was never a precondition. That is extreme error, [extreme] perdition!

Verse 19

Have you not seen, have you not observed, O you being addressed (this is an interrogative meant as an affirmative) that God created the heavens and the earth in truth? (bi’l-haqq is semantically connected to [the action of the verb] khalaqa, ‘created’). If He will, He can take you away, O mankind, and bring [about] a new creation, in your place.

Verse 20

And that for God is surely no great, [no] difficult, matter.

Verse 21

And they, that is, [all] creatures, sally forth to God (wa-barazū: this, and what follows, is expressed in the past tense because it will come to pass) all together; then the weak, the followers, say to those who were arrogant, those who were followed: ‘Indeed we were your followers (taba‘an is the plural of tābi‘). Will you then avail, defend, us against the chastisement of God in any way?’ (min ‘adhābi’Llāhi min shay’in: the first min is explicative, while the second one is partitive). They, the ones followed, say, ‘If God had guided us, we would have guided you, we would have called you to [right] guidance. It is the same for us whether we rage [impatiently] or patiently endure; we do not have any asylum’, [any] refuge (min mahīs, ‘any asylum’, min is extra).

Verse 22

And Satan, Iblīs, says, when the issue has been decided, and the people of Paradise are in Paradise and those of the Fire are in the Fire, and they [the people of the Fire] have gathered round him: ‘Truly God promised you a promise of truth, regarding resurrection and requital, fulfilling [it] to you; whereas I promised you, that this would not be, then failed you, for over you I had no warrant (min sultān: min is extra), [no] power or capacity, to compel you to follow me, except that I called you and you responded to me. So do not blame me, but blame yourselves, for having responded to me. I cannot heed your [distress] call, [I cannot] bring aid to you, nor can you heed mine (read bi-musrikhiyya or bi-musrikhī). Lo! I disbelieved in your making me an associate of God formerly’, during life on earth. God, exalted be He, says: Truly for the evildoers, the disbelievers, there shall be a painful chastisement.

Verse 23

And those who believed and performed righteous deeds, they are admitted to gardens underneath which rivers flow, abiding (khālidīna is a circumstantial qualifier of an implied situation) therein by the leave of their Lord, their greeting therein, from God and from the angels, and between themselves: ‘Peace!’.

Verse 24

Have you not seen, observed, how God has struck a similitude? (mathalan is substituted by [the following words, kalimatan tayyibatan]): a goodly saying, which is, ‘there is no god but God’, is as a goodly tree, a palm tree, its root set firm, in the ground, and its shoots, its branches, are in heaven;

Verse 25

it gives its produce, its fruit, every season by the leave of its Lord, by His will. Similarly, the words of faith are set firm in the heart of the believer; his works are raised up to heaven and he receives the blessings and reward therefrom all the time. And God strikes, He makes clear, similitudes for mankind, so that they might remember, be admonished, and therefore believe.

Verse 26

And the similitude of a bad saying, that is, the word of unbelief, is as a bad tree, a colocynth, uprooted from upon the earth, having no stability, [no] fixing or foundation. Similarly, the word of unbelief has no foundation, and no shoot or blessing.

Verse 27

God confirms those who believe by a firm saying, namely, the profession of [His] Oneness, in the life of this world and in the Hereafter, that is, in the grave, when the two angels question them about their Lord, their religion and their Prophet, and they respond correctly, as [reported] in the hadīth of the two Shaykhs [al-Bukhārī and Muslim]; and God sends astray the evildoers, the disbelievers, and therefore they are not guided to the correct response, saying instead, ‘We do not know’, as [reported] in the hadīth; and God does what He will.

Verse 28

Have you not seen, observed, those who exchanged God’s grace, that is, the thanks [due] for it, for unthankfulness — these were the disbelievers of Quraysh — and who, by leading them astray, caused their people to take up residence in the Abode of Ruin?

Verse 29

Hell (jahannama: a supplement, functioning as an explicative): to which they shall be exposed, admitted — an evil place to settle!

Verse 30

And they have set up rivals to, associates [with], God, that they might lead [others] astray (read li-yadillū or li-yudillū) from His way, the religion of Islam. Say, to them: ‘Enjoy!, this world of yours for a short time. For lo! your journey’s end, your return, shall be to the Fire!’.

Verse 31

Tell My servants who believe that they establish prayers and expend of that which We have provided them, secretly and openly, before a day comes wherein there will be neither bargaining, ransoming, nor befriending, that is, [when there will not be] any friendship of any benefit: this is the Day of Resurrection.

Verse 32

God it is Who created the heavens and the earth, and He sends down water from the heaven and with it He brings forth fruits as sustenance for you. And He has disposed for you the ships, that they may run upon the sea, [laden] with passengers and cargo, at His commandment, by His leave, and He has disposed for you the rivers.

Verse 33

And He has disposed for you the sun and the moon, constant, moving in their courses without pause; and He has disposed for you the night, that you may rest therein, and the day, that you may seek of His bounty therein.

Verse 34

And He gives you of all that you ask of Him, according to your [individual] best interests. And if you were to enumerate God’s graces, meaning His bestowal of graces, you could never number it, you would not be able to count it. Lo! man, the disbelieving [man], is verily a wrong-doer and unthankful!, ever wronging his own soul through [acts of] disobedience and ungratefulness towards God’s grace.

Verse 35

And, mention, when Abraham said, ‘My Lord, make this land, Mecca, secure — God granted him this petition and thus made it [Mecca] a sanctuary in which no human blood is shed, no person is wronged, prey is not hunted and one which is never deserted in any of its parts — and turn me and my sons away from serving idols.

Verse 36

My Lord, truly they, idols, have led many of mankind astray, because of their [mankind’s] worship of them. So whoever follows me, believing in the Oneness of God, verily belongs with me, belongs with those who follow my religion; and whoever disobeys me, truly You are Forgiving, Merciful: this was before he was aware of the fact that God does not forgive idolatry.

Verse 37

Our Lord, indeed I have made some of my seed, that is, Ishmael and his mother Hagar, to dwell in a valley where there is no sown land, namely, Mecca, by Your Sacred House, which had been there since before the Flood, our Lord, that they may establish prayer. So make some of the hearts of men yearn, incline and long, towards them — Ibn ‘Abbās said, ‘Had He said: “Make [all] the hearts of men …”, assuredly the Persians, the Byzantines and all of mankind would have yearned towards them’. And provide them with fruits, that they might be thankful: and this [petition] was granted, for [the town of] al-Tā’if was transferred to that [land].

Verse 38

Our Lord, You know what we hide, keep secret, and what we proclaim. And nothing (min shay’in: min is extra) is hidden from God in the earth or in the heaven: these may constitute God’s words or the words of Abraham.

Verse 39

Praise be to God Who has given me, despite [my] old age, Ishmael — born to him when he [Abraham] was 99 years old — and Isaac — born to him when he was 112 years old. Lo! my Lord is indeed the Hearer of supplication.

Verse 40

My Lord, make me an establisher of prayer, and, make, of my seed, those who will establish it (the use of [partitive] min [in min dhurriyatī, ‘of my seed’] is because God informed him that some of them [his seed] would be disbelievers). Our Lord! And accept my supplication, the [supplication] mentioned.

Verse 41

Our Lord, forgive me and my parents — this was before their enmity towards God, Mighty and Majestic, became clear; but it is also said that his mother submitted [to God], (the alternative reading [here] being the singular wālidī [‘my father’]; or [yet another variant reading being] waladī, ‘my son’) and [forgive] believers on the day when the reckoning shall come to pass’, [the day] it shall be effected. God, exalted be He, says:

Verse 42

And do not suppose that God is heedless of what the evildoers, the disbelievers from among the people of Mecca, do. He but gives them respite, without chastisement, until a day when eyes shall stare wide-open, because of the terror of what they see (one says shakhasa basaru fulān to mean ‘he opened them [his eyes] and did not shut them’);

Verse 43

as they come hastening (muhti‘īna is a circumstantial qualifier) with their heads turned upwards, to the heaven, their gaze, their sight, returning not to them, and their hearts as air, devoid of any sense, because of their being terror-stricken.

Verse 44

And warn, make [them] have fear, O Muhammad (s), mankind, the disbelievers, of the day when chastisement will come upon them, namely, the Day of Resurrection, and those who did evil, who disbelieved, will say, ‘Our Lord, give us respite, by returning us to the world, for a brief while, that we might respond to Your call, by affirming [Your] Oneness, and follow the messengers’. It is then said to them in rebuke: ‘But did you not use to swear formerly, in the world, that for you there would be no passing [away]? (min zawālin: min is extra) from this [world] to the Hereafter?

Verse 45

And you dwelt, in it, in the dwelling-places of those who wronged themselves, through unbelief, [those] from among communities of old, and it became clear to you how We dealt with them, by way of punishment — but you were not restrained [thereby] — and We struck, made clear, similitudes for you, in the Qur’ān, but you did not take heed.

Verse 46

And verily they plotted, against the Prophet (s), their plot — when they desired to kill him, or detain him [in his house] or banish him — but their plotting is with God, that is to say, knowledge or the requital thereof [is with God], and their plotting, even though it be great, was not such whereby mountains should be moved, meaning that it is not of any importance, but that they are only harming themselves thereby. It is said that the use of ‘mountains’ here is meant to be literal; alternatively, it is also said [to be a reference to] the laws of Islam, which are likened to these [mountains] in the way that they are established and fixed (a variant reading has la-tazūlu [instead of li-tazūla], with in softened [from inna, ‘verily’], in which case the intended meaning is that [the extent of] their plotting is great. It is said that ‘plotting’ here is [actually a reference to] their unbelief. This second [reading] is consonant with [God’s saying]: Whereby the heavens are almost torn and the earth split asunder and the mountains fall crashing [Q. 19:90]; according to the former [reading], however, one should read it as [if it were] wa-mā kāna, and [their plotting] was not such …).

Verse 47

So do not suppose that God will fail [to keep] His promise, of victory, to His messengers. Truly God is Mighty, Victor, nothing able to escape Him, Lord of Retribution, against those who disobey Him.

Verse 48

And mention, the day when the earth will be changed to other than the earth and the heavens, namely, the Day of Resurrection: mankind shall be gathered onto a white clear earth, as [reported] in the hadīth of the two Shaykhs [al-Bukhārī and Muslim]. Muslim relates the following hadīth: ‘The Prophet (s) was asked, “Where will people be on that day?” He said, “On the Bridge (sirāt)” ’; and they shall come forth, they shall exit from [their] graves, to God, the One, the Almighty.

Verse 49

And you shall see, O Muhammad (s), the sinners, the disbelievers, on that day coupled, chained together with their [individual] devils, in chains, manacles or collars,

Verse 50

their shirts [made] of pitch, because it ignites fire more intensely, and their faces are engulfed by the Fire,

Verse 51

that God may requite (li-yajziya is semantically connected to [the verb] barazū, ‘they shall come forth’) every soul for what it has earned, of good and evil. Truly God is swift at reckoning — He shall reckon with all creatures in about half a day of the days of this world, as one hadīth states to that effect.

Verse 52

This, Qur’ān, is a Proclamation for mankind, in other words, it was revealed in order to proclaim to them, and so that they may be warned thereby, and that they may know, by way of the arguments contained in it, that He, namely, God, is One God, and that people of pith, possessors of intellect, may remember (yadhdhakkara: the original tā’ [of yatadhakkara] has been assimilated with the dhāl), [that they] may be admonished.
Surah IBRAHIM English audio · 52 verses