Surah Ibrahim (14) - Read with Christian Apologetics, Manuscripts & Variants

الٓرۚ كِتَٰبٌ أَنزَلۡنَٰهُ إِلَيۡكَ لِتُخۡرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذۡنِ رَبِّهِمۡ إِلَىٰ صِرَٰطِ ٱلۡعَزِيزِ ٱلۡحَمِيدِ

Alif Lām Rā’. A Book – We have sent it down to you, so that you may bring the people out of the darkness to the light, by the permission of their Lord, to the path of the Mighty, the Praiseworthy.

ٱللَّهِ ٱلَّذِي لَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ وَوَيۡلٞ لِّلۡكَٰفِرِينَ مِنۡ عَذَابٖ شَدِيدٍ

God who – to Him (belongs) whatever is in the heavens and whatever is on the earth. Woe to the disbelievers because of a harsh punishment!

Vowel Difference (harakat) - Grammatical Case Change

Vowel Difference (harakat) Grammatical Case Change

Original (Hafs)

ٱللَّهِ

God

Variant Reading

اِ۬للَّهُ

(He is) Allah

Hafs reads the word with a kasrah (genitive case) as an apposition continuing from the previous verse. The variant reads it with a dammah (nominative case), making it an independent sentence.

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh

Vowel Difference (harakat) Grammatical Case Change

Original (Hafs)

ٱللَّهِ

God

Variant Reading

ٱللَّهُ

(He is) Allah

Hafs reads 'Allah' in the genitive case (majrur) as an apposition continuing from the attributes in the previous verse. The variant reads it in the nominative case (marfu') to begin a completely new sentence, implying '(He is) Allah'.

Read by:

Ruways

ٱلَّذِينَ يَسۡتَحِبُّونَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا عَلَى ٱلۡأٓخِرَةِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبۡغُونَهَا عِوَجًاۚ أُوْلَـٰٓئِكَ فِي ضَلَٰلِۭ بَعِيدٖ

Those who love this present life more than the Hereafter, and keep (people) from the way of God, and desire (to make) it crooked – those are far astray!

وَمَآ أَرۡسَلۡنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوۡمِهِۦ لِيُبَيِّنَ لَهُمۡۖ فَيُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهۡدِي مَن يَشَآءُۚ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ

We have not sent any messenger except in the language of his people, so that he might make (things) clear to them. Then God leads astray whomever He pleases and guides whomever He pleases. He is the Mighty, the Wise.

Theological Defect

This verse states that God actively 'leads astray whomever He pleases and guides whomever He pleases.' This portrays God as the direct author of misguidance and fatalism, suggesting an arbitrary divine will that contradicts the concept of moral agency and a perfectly just Creator.

وَلَقَدۡ أَرۡسَلۡنَا مُوسَىٰ بِـَٔايَٰتِنَآ أَنۡ أَخۡرِجۡ قَوۡمَكَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ وَذَكِّرۡهُم بِأَيَّىٰمِ ٱللَّهِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّكُلِّ صَبَّارٖ شَكُورٖ

Certainly We sent Moses with Our signs: ‘Bring your people out of the darkness to the light, and remind them of the days of God.’ Surely in that are signs indeed for every patient (and) thankful one.

وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِ ٱذۡكُرُواْ نِعۡمَةَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ أَنجَىٰكُم مِّنۡ ءَالِ فِرۡعَوۡنَ يَسُومُونَكُمۡ سُوٓءَ ٱلۡعَذَابِ وَيُذَبِّحُونَ أَبۡنَآءَكُمۡ وَيَسۡتَحۡيُونَ نِسَآءَكُمۡۚ وَفِي ذَٰلِكُم بَلَآءٞ مِّن رَّبِّكُمۡ عَظِيمٞ

(Remember) when Moses said to his people, ‘Remember the blessing of God on you, when He rescued you from the house of Pharaoh. They were inflicting on you the evil punishment, and slaughtering your sons and sparing your women. In that was a great test from your Lord.’

وَإِذۡ تَأَذَّنَ رَبُّكُمۡ لَئِن شَكَرۡتُمۡ لَأَزِيدَنَّكُمۡۖ وَلَئِن كَفَرۡتُمۡ إِنَّ عَذَابِي لَشَدِيدٞ

And (remember) when your Lord proclaimed, ‘If indeed you are thankful, I shall indeed give you more, but if indeed you are ungrateful, surely My punishment is harsh indeed.’

وَقَالَ مُوسَىٰٓ إِن تَكۡفُرُوٓاْ أَنتُمۡ وَمَن فِي ٱلۡأَرۡضِ جَمِيعٗا فَإِنَّ ٱللَّهَ لَغَنِيٌّ حَمِيدٌ

And Moses said, ‘(Even) if you disbelieve, you and whoever is on the earth all together – surely God is indeed wealthy, praiseworthy.’

أَلَمۡ يَأۡتِكُمۡ نَبَؤُاْ ٱلَّذِينَ مِن قَبۡلِكُمۡ قَوۡمِ نُوحٖ وَعَادٖ وَثَمُودَ وَٱلَّذِينَ مِنۢ بَعۡدِهِمۡ لَا يَعۡلَمُهُمۡ إِلَّا ٱللَّهُۚ جَآءَتۡهُمۡ رُسُلُهُم بِٱلۡبَيِّنَٰتِ فَرَدُّوٓاْ أَيۡدِيَهُمۡ فِيٓ أَفۡوَٰهِهِمۡ وَقَالُوٓاْ إِنَّا كَفَرۡنَا بِمَآ أُرۡسِلۡتُم بِهِۦ وَإِنَّا لَفِي شَكّٖ مِّمَّا تَدۡعُونَنَآ إِلَيۡهِ مُرِيبٖ

Has no story come to you of those who were before you: the people of Noah, ‘Ād, Thamūd, and those who (came) after them? No one knows them but God. Their messengers brought them the clear signs, but they put their hands in their mouths, and said, ‘Surely We disbelieve in what you are sent with, and surely we are in grave doubt indeed about what you call us to.’

۞قَالَتۡ رُسُلُهُمۡ أَفِي ٱللَّهِ شَكّٞ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ يَدۡعُوكُمۡ لِيَغۡفِرَ لَكُم مِّن ذُنُوبِكُمۡ وَيُؤَخِّرَكُمۡ إِلَىٰٓ أَجَلٖ مُّسَمّٗىۚ قَالُوٓاْ إِنۡ أَنتُمۡ إِلَّا بَشَرٞ مِّثۡلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعۡبُدُ ءَابَآؤُنَا فَأۡتُونَا بِسُلۡطَٰنٖ مُّبِينٖ

Their messengers said, ‘(Is there any) doubt about God, Creator of the heavens and the earth? He calls you so that He may forgive you of your sins and spare you for an appointed time.’ They said, ‘You are nothing but human beings like us. You want to keep us from what our fathers have served. Bring us some clear authority (for this).’

قَالَتۡ لَهُمۡ رُسُلُهُمۡ إِن نَّحۡنُ إِلَّا بَشَرٞ مِّثۡلُكُمۡ وَلَٰكِنَّ ٱللَّهَ يَمُنُّ عَلَىٰ مَن يَشَآءُ مِنۡ عِبَادِهِۦۖ وَمَا كَانَ لَنَآ أَن نَّأۡتِيَكُم بِسُلۡطَٰنٍ إِلَّا بِإِذۡنِ ٱللَّهِۚ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ

Their messengers said to them, ‘We are nothing but human beings like you, but God bestows favor on whomever He pleases of His servants. It is not for us to bring you any authority, except by the permission of God. In God let the believers put their trust.

وَمَا لَنَآ أَلَّا نَتَوَكَّلَ عَلَى ٱللَّهِ وَقَدۡ هَدَىٰنَا سُبُلَنَاۚ وَلَنَصۡبِرَنَّ عَلَىٰ مَآ ءَاذَيۡتُمُونَاۚ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُتَوَكِّلُونَ

Why should we not put our trust in God, when He has guided us to our ways. Indeed we shall patiently endure whatever harm you do us. In God let the trusting put their trust.’

وَقَالَ ٱلَّذِينَ كَفَرُواْ لِرُسُلِهِمۡ لَنُخۡرِجَنَّكُم مِّنۡ أَرۡضِنَآ أَوۡ لَتَعُودُنَّ فِي مِلَّتِنَاۖ فَأَوۡحَىٰٓ إِلَيۡهِمۡ رَبُّهُمۡ لَنُهۡلِكَنَّ ٱلظَّـٰلِمِينَ

Those who had disbelieved said to their messengers, ‘We shall indeed expel you from our land, or (else) you will return to our creed.’ Then their Lord inspired them: ‘We shall indeed destroy the evildoers

وَلَنُسۡكِنَنَّكُمُ ٱلۡأَرۡضَ مِنۢ بَعۡدِهِمۡۚ ذَٰلِكَ لِمَنۡ خَافَ مَقَامِي وَخَافَ وَعِيدِ

and cause you to inhabit the land after them. That is for whoever fears My position and fears My promise.’

وَٱسۡتَفۡتَحُواْ وَخَابَ كُلُّ جَبَّارٍ عَنِيدٖ

They asked for victory, and every stubborn tyrant despaired.

مِّن وَرَآئِهِۦ جَهَنَّمُ وَيُسۡقَىٰ مِن مَّآءٖ صَدِيدٖ

Behind him is Gehenna, and he is given a drink of filthy water.

يَتَجَرَّعُهُۥ وَلَا يَكَادُ يُسِيغُهُۥ وَيَأۡتِيهِ ٱلۡمَوۡتُ مِن كُلِّ مَكَانٖ وَمَا هُوَ بِمَيِّتٖۖ وَمِن وَرَآئِهِۦ عَذَابٌ غَلِيظٞ

He gulps it but can hardly swallow it. Death comes upon him from every side, yet he does not die, and behind him is a stern punishment.

مَّثَلُ ٱلَّذِينَ كَفَرُواْ بِرَبِّهِمۡۖ أَعۡمَٰلُهُمۡ كَرَمَادٍ ٱشۡتَدَّتۡ بِهِ ٱلرِّيحُ فِي يَوۡمٍ عَاصِفٖۖ لَّا يَقۡدِرُونَ مِمَّا كَسَبُواْ عَلَىٰ شَيۡءٖۚ ذَٰلِكَ هُوَ ٱلضَّلَٰلُ ٱلۡبَعِيدُ

A parable of those who disbelieve in their Lord: their deeds are like ashes, on which the wind blows strongly on a stormy day. They have no power over anything of what they have earned. That is straying far.

Graphical/Basic Letter Difference - Singular to Plural / Plural to Singular

Graphical/Basic Letter Difference Singular to Plural / Plural to Singular

Original (Hafs)

ٱلرِّيحُ

the wind

Variant Reading

اِ۬لرِّيَٰحُ

winds

The word for wind is read as singular (ar-rīḥ) in Hafs and plural (ar-riyāḥ) in the variant.

Read by:

Ibn Jummaz, Ibn Wardan, Qalun, Warsh

أَلَمۡ تَرَ أَنَّ ٱللَّهَ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّۚ إِن يَشَأۡ يُذۡهِبۡكُمۡ وَيَأۡتِ بِخَلۡقٖ جَدِيدٖ

Do you not see that God created the heavens and the earth in truth? If He (so) pleases, He will do away with you and bring a new creation.

Graphical/Basic Letter Difference - Different Word entirely

Graphical/Basic Letter Difference Different Word entirely

Original (Hafs)

خَلَقَ

created

Variant Reading

خَالِقُ

is the Creator

The Hafs recitation uses the past tense verb 'khalaqa' (created), whereas the variant uses the active participle/noun 'khāliqu' (Creator), shifting the grammatical structure to a noun construct (idafah) which also changes the case of the following words to genitive.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

وَمَا ذَٰلِكَ عَلَى ٱللَّهِ بِعَزِيزٖ

That is no great matter for God.

وَبَرَزُواْ لِلَّهِ جَمِيعٗا فَقَالَ ٱلضُّعَفَـٰٓؤُاْ لِلَّذِينَ ٱسۡتَكۡبَرُوٓاْ إِنَّا كُنَّا لَكُمۡ تَبَعٗا فَهَلۡ أَنتُم مُّغۡنُونَ عَنَّا مِنۡ عَذَابِ ٱللَّهِ مِن شَيۡءٖۚ قَالُواْ لَوۡ هَدَىٰنَا ٱللَّهُ لَهَدَيۡنَٰكُمۡۖ سَوَآءٌ عَلَيۡنَآ أَجَزِعۡنَآ أَمۡ صَبَرۡنَا مَا لَنَا مِن مَّحِيصٖ

They will come forth to God all together, and the weak will say to those who were arrogant, ‘Surely we were your followers, so are you going relieve us (now) of any of the punishment of God?’ They will say, ‘If God had guided us, we would indeed have guided you. (It is) the same for us whether we become distressed or are patient. (There is) no place of escape for us.’

وَقَالَ ٱلشَّيۡطَٰنُ لَمَّا قُضِيَ ٱلۡأَمۡرُ إِنَّ ٱللَّهَ وَعَدَكُمۡ وَعۡدَ ٱلۡحَقِّ وَوَعَدتُّكُمۡ فَأَخۡلَفۡتُكُمۡۖ وَمَا كَانَ لِيَ عَلَيۡكُم مِّن سُلۡطَٰنٍ إِلَّآ أَن دَعَوۡتُكُمۡ فَٱسۡتَجَبۡتُمۡ لِيۖ فَلَا تَلُومُونِي وَلُومُوٓاْ أَنفُسَكُمۖ مَّآ أَنَا۠ بِمُصۡرِخِكُمۡ وَمَآ أَنتُم بِمُصۡرِخِيَّ إِنِّي كَفَرۡتُ بِمَآ أَشۡرَكۡتُمُونِ مِن قَبۡلُۗ إِنَّ ٱلظَّـٰلِمِينَ لَهُمۡ عَذَابٌ أَلِيمٞ

And Satan will say, when the matter is decided, ‘Surely God promised you a true promise, and I (too) promised you, (but) then I broke (my promise) to you. I had no authority over you, except that I called you and you responded to me. So do not blame me, but blame yourselves. I am not going to help you, nor are you going to help me. Surely I disbelieved in your associating me (with God) before.’ Surely the evildoers – for them (there is) a painful punishment.

وَأُدۡخِلَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَا بِإِذۡنِ رَبِّهِمۡۖ تَحِيَّتُهُمۡ فِيهَا سَلَٰمٌ

But those who believe and do righteous deeds – they are made to enter Gardens through which rivers flow, there to remain by the permission of their Lord. Their greeting there is: ‘Peace!’

أَلَمۡ تَرَ كَيۡفَ ضَرَبَ ٱللَّهُ مَثَلٗا كَلِمَةٗ طَيِّبَةٗ كَشَجَرَةٖ طَيِّبَةٍ أَصۡلُهَا ثَابِتٞ وَفَرۡعُهَا فِي ٱلسَّمَآءِ

Do you not see how God has struck a parable? A good word is like a good tree. Its root is firm and its branch (reaches) to the sky,

تُؤۡتِيٓ أُكُلَهَا كُلَّ حِينِۭ بِإِذۡنِ رَبِّهَاۗ وَيَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُونَ

giving its fruit every season by the permission of its Lord. God strikes parables for the people so that they may take heed.

وَمَثَلُ كَلِمَةٍ خَبِيثَةٖ كَشَجَرَةٍ خَبِيثَةٍ ٱجۡتُثَّتۡ مِن فَوۡقِ ٱلۡأَرۡضِ مَا لَهَا مِن قَرَارٖ

But the parable of a bad word is like a bad tree, uprooted from the earth, without any support for it.

يُثَبِّتُ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ بِٱلۡقَوۡلِ ٱلثَّابِتِ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَفِي ٱلۡأٓخِرَةِۖ وَيُضِلُّ ٱللَّهُ ٱلظَّـٰلِمِينَۚ وَيَفۡعَلُ ٱللَّهُ مَا يَشَآءُ

God makes firm those who believe by the firm word in this present life and in the Hereafter. But God leads astray the evildoers. God does whatever He pleases.

Theological Defect

The verse asserts that 'God leads astray the evildoers. God does whatever He pleases,' explicitly attributing the active deception and misguidance of individuals to God Himself. This fatalistic theology undermines human free will and paints the divine as arbitrary rather than perfectly just.

۞أَلَمۡ تَرَ إِلَى ٱلَّذِينَ بَدَّلُواْ نِعۡمَتَ ٱللَّهِ كُفۡرٗا وَأَحَلُّواْ قَوۡمَهُمۡ دَارَ ٱلۡبَوَارِ

Do you not see those who have exchanged the blessing of God for disbelief, and caused their people to descend to the home of ruin –

جَهَنَّمَ يَصۡلَوۡنَهَاۖ وَبِئۡسَ ٱلۡقَرَارُ

Gehenna – where they will burn? It is an evil dwelling place!

وَجَعَلُواْ لِلَّهِ أَندَادٗا لِّيُضِلُّواْ عَن سَبِيلِهِۦۗ قُلۡ تَمَتَّعُواْ فَإِنَّ مَصِيرَكُمۡ إِلَى ٱلنَّارِ

They have set up rivals to God in order to lead (people) astray from His way. Say: ‘Enjoy (yourselves)! Surely your destination is to the Fire!’

Vowel Difference (harakat) - Change Meaning (general semantic shift)

Vowel Difference (harakat) Change Meaning (general semantic shift)

Original (Hafs)

لِّيُضِلُّواْ

to lead (people) astray

Variant Reading

لِّيَضِلُّواْ

to stray

The vowel change on the first letter from Damma (yu) to Fatha (ya) changes the verb from the causative Form IV 'to lead others astray' to the intransitive Form I 'to stray themselves'.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Ruways, Susi

قُل لِّعِبَادِيَ ٱلَّذِينَ ءَامَنُواْ يُقِيمُواْ ٱلصَّلَوٰةَ وَيُنفِقُواْ مِمَّا رَزَقۡنَٰهُمۡ سِرّٗا وَعَلَانِيَةٗ مِّن قَبۡلِ أَن يَأۡتِيَ يَوۡمٞ لَّا بَيۡعٞ فِيهِ وَلَا خِلَٰلٌ

Say to My servants who believe (that) they should observe the prayer, and contribute from what We have provided them, in secret and in open, before a Day comes when (there will be) no bargaining and no friendship.

ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزۡقٗا لَّكُمۡۖ وَسَخَّرَ لَكُمُ ٱلۡفُلۡكَ لِتَجۡرِيَ فِي ٱلۡبَحۡرِ بِأَمۡرِهِۦۖ وَسَخَّرَ لَكُمُ ٱلۡأَنۡهَٰرَ

(It is) God who created the heavens and the earth, and sent down water from the sky, and brought forth fruits by means of it as a provision for you. And He subjected the ship to you, to run on the sea by His command, and subjected the rivers to you.

وَسَخَّرَ لَكُمُ ٱلشَّمۡسَ وَٱلۡقَمَرَ دَآئِبَيۡنِۖ وَسَخَّرَ لَكُمُ ٱلَّيۡلَ وَٱلنَّهَارَ

And He subjected the sun and the moon to you, both being constant (in their courses), and subjected the night and the day to you.

وَءَاتَىٰكُم مِّن كُلِّ مَا سَأَلۡتُمُوهُۚ وَإِن تَعُدُّواْ نِعۡمَتَ ٱللَّهِ لَا تُحۡصُوهَآۗ إِنَّ ٱلۡإِنسَٰنَ لَظَلُومٞ كَفَّارٞ

He has given you some of all that you have asked Him for. If you (try to) number God’s blessing, you will not (be able to) count it. Surely the human is indeed an evildoer (and) ungrateful!

وَإِذۡ قَالَ إِبۡرَٰهِيمُ رَبِّ ٱجۡعَلۡ هَٰذَا ٱلۡبَلَدَ ءَامِنٗا وَٱجۡنُبۡنِي وَبَنِيَّ أَن نَّعۡبُدَ ٱلۡأَصۡنَامَ

(Remember) when Abraham said, ‘My Lord, make this land secure, and keep me and my sons away from serving the idols.

رَبِّ إِنَّهُنَّ أَضۡلَلۡنَ كَثِيرٗا مِّنَ ٱلنَّاسِۖ فَمَن تَبِعَنِي فَإِنَّهُۥ مِنِّيۖ وَمَنۡ عَصَانِي فَإِنَّكَ غَفُورٞ رَّحِيمٞ

My Lord, surely they have led many of the people astray. Whoever follows me, surely he belongs to me, and whoever disobeys me – surely You are forgiving, compassionate.

رَّبَّنَآ إِنِّيٓ أَسۡكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيۡرِ ذِي زَرۡعٍ عِندَ بَيۡتِكَ ٱلۡمُحَرَّمِ رَبَّنَا لِيُقِيمُواْ ٱلصَّلَوٰةَ فَٱجۡعَلۡ أَفۡـِٔدَةٗ مِّنَ ٱلنَّاسِ تَهۡوِيٓ إِلَيۡهِمۡ وَٱرۡزُقۡهُم مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمۡ يَشۡكُرُونَ

Our Lord, I have settled some of my descendants in a wādī without any cultivation, near your Sacred House, Our Lord, in order that they may observe the prayer. So cause the hearts of some of the people to yearn toward them, and provide them with fruits, so that they may be thankful.

Historical Error

This verse claims Abraham traveled to a barren valley (Mecca) and settled his descendants near the 'Sacred House' (the Kaaba). This is a geographical and historical anachronism, as there is no historical or archaeological evidence that Abraham ever traveled to the Arabian Peninsula.

Contradicts the Bible

The Quranic narrative completely contradicts the well-documented Biblical history of Abraham, whose life and travels were strictly concentrated in Mesopotamia, Canaan, and Egypt, without ever venturing into the Hijaz region of Arabia.

رَبَّنَآ إِنَّكَ تَعۡلَمُ مَا نُخۡفِي وَمَا نُعۡلِنُۗ وَمَا يَخۡفَىٰ عَلَى ٱللَّهِ مِن شَيۡءٖ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِ

Our Lord, You know what we hide and what we speak aloud. Nothing is hidden from God (either) on the earth or in the sky.

ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِي وَهَبَ لِي عَلَى ٱلۡكِبَرِ إِسۡمَٰعِيلَ وَإِسۡحَٰقَۚ إِنَّ رَبِّي لَسَمِيعُ ٱلدُّعَآءِ

Praise (be) to God, who has granted me Ishmael and Isaac in (my) old age. Surely my Lord is indeed the Hearer of the call.

رَبِّ ٱجۡعَلۡنِي مُقِيمَ ٱلصَّلَوٰةِ وَمِن ذُرِّيَّتِيۚ رَبَّنَا وَتَقَبَّلۡ دُعَآءِ

My Lord, make me observant of the prayer, and (also) some of my descendants, our Lord, and accept my call.

رَبَّنَا ٱغۡفِرۡ لِي وَلِوَٰلِدَيَّ وَلِلۡمُؤۡمِنِينَ يَوۡمَ يَقُومُ ٱلۡحِسَابُ

Our Lord, forgive me, and my parents, and the believers, on the Day when the reckoning takes place.’

وَلَا تَحۡسَبَنَّ ٱللَّهَ غَٰفِلًا عَمَّا يَعۡمَلُ ٱلظَّـٰلِمُونَۚ إِنَّمَا يُؤَخِّرُهُمۡ لِيَوۡمٖ تَشۡخَصُ فِيهِ ٱلۡأَبۡصَٰرُ

Do not think (that) God is oblivious of what the evildoers do. He is only sparing them for a Day when (their) eyes will stare,

مُهۡطِعِينَ مُقۡنِعِي رُءُوسِهِمۡ لَا يَرۡتَدُّ إِلَيۡهِمۡ طَرۡفُهُمۡۖ وَأَفۡـِٔدَتُهُمۡ هَوَآءٞ

(as they go) rushing with their heads raised up, unable to turn back their gaze, and their hearts empty.