Az-Zariyat is the 51st surah (chapter) of Al-Qur’an. It consists of 60 ayat (verses) that were all revealed in Mecca.
THE TITLE of this surah—revealed; according to Suyuti, about two years before the Prophet’s exodus to Medina—is based on the adjectival participle adh-dhariyat occurring in the first verse.
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ
Surah Az-Zariyat Ayat 1
1. CONSIDER the winds that scatter the dust far and
Surah Az-Zariyat Ayat 2
2. and those that carry the burden [of heavy clouds],
Surah Az-Zariyat Ayat 3
3. and those that speed along with gentle ease,
Surah Az-Zariyat Ayat 4
4. and those that apportion [the gift of life] at [God’s] behest!1
1 These symbolical epithets, consisting of adjectival participles without any mention of the nouns which they qualify, have been variously interpreted by the early commentators; but since there is a consensus of opinion regarding the first of these participles—adh-dhanyat—as denoting “dust-scattering winds”, we may assume that the other three relate to different phases or manifestations of the same phenomenon (Razi)—namely, to the life-giving function of the combination of wind, clouds and rain—pointing, symbolically, to the miraculous creation of life as such and, thus, to the existence of a conscious, purposeful Creator.
Surah Az-Zariyat Ayat 5
إِنَّمَا تُوعَدُونَ لَصَادِقٌ
Innamaa too’adoona la-saadiq
5. Verily, that which you are promised2 is true indeed,
2 I.e., life after death.
Surah Az-Zariyat Ayat 6
وَإِنَّ الدِّينَ لَوَاقِعٌ
Wa innad deena la waaqi’
6. and, verily, judgment is bound to come!
Surah Az-Zariyat Ayat 7
وَالسَّمَاءِ ذَاتِ الْحُبُكِ
Wassamaaa’i zaatil hubuk
7. CONSIDER the firmament full of starry paths!3
3 I.e., “think of the Creator of this great universe and, hence, of your responsibility to Him.
Surah Az-Zariyat Ayat 8
إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ
Innakum lafee qawlim mukhtalif
8. Verily, [O men,] you are deeply at variance as to what to believe:4
4 Lit., “you are indeed in a discordant opinion (qawl)”, i.e., as to whether or not there is life after death, whether God exists, whether there is any truth in divine revelation, and so forth.
Surah Az-Zariyat Ayat 9
يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
Yu’faku ‘anhu man ufik
9. perverted in his views thereon is he who would deceive himself!5
5 Lit., “perversely turned away from this [truth] is he who is made to lie”—or, according to the Taj al-‘Arus, “he who is perverted in his reason and opinion”, i.e., who is a priori disposed to deceive himself: implying that belief in God and, hence, in life after death is inherent in man’s mind and feeling, and that, therefore, a departure from this belief is but an outcome of intellectual perversion.
Surah Az-Zariyat Ayat 10
10. They but destroy themselves,6 they who are given to guessing at what they cannot ascertain7—
6 For this rendering of the expression qutila, see note 9 on Al-Muddathir : 19.
7 Thus the Taj al-‘Arus, explaining the deeper meaning of al-kharrasun. “That which they cannot ascertain”
is, in this context, synonymous with al-ghayb, “the reality which is beyond the reach of human perception”.
Surah Az-Zariyat Ayat 11
الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ
Allazeena hum fee ghamratin saahoon
11. they who blunder along, in ignorance lost
Surah Az-Zariyat Ayat 12
يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ
Yas’aloona ayyaana yawmud Deen
12. they who [mockingly] ask, “When is that Day of Judgment to be?”
Surah Az-Zariyat Ayat 13
يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ
Yawma hum ‘alan naari yuftanoon
13. [It will be] a Day when they will be sorely tried by the fire,8
8 This “trial (fitnah) by the fire” is in tune with several Qur’anic allusions to the effect that the otherworldly suffering described as “hell” is not to be eternal: see in this connection note 114 on Al-An’am : 128, note 10 on Ghafir : 12 and note 53 on Az-Zukhruf : 74
Surah Az-Zariyat Ayat 14
ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ
Zooqoo fitnatakum haa zal lazee kuntum bihee tas ta’jiloon
14. [and will be told:] “Taste this your trial! It is this that you were so hastily asking for!”9
Surah Az-Zariyat Ayat 15
إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ
Innal muttaqeena fee jannaatinw wa ‘uyoon
15. [But,] behold, the God-conscious will find themselves amid gardens and springs,
Surah Az-Zariyat Ayat 16
آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُحْسِنِينَ
Aakhizeena maaa aataahum Rabbuhum; innahum kaanoo qabla zaalika muhsineen
16. enjoying all that their Sustainer will have granted them [because], verily, they were doers of good in the past:10
10 Lit., “before that [Day]”.
Surah Az-Zariyat Ayat 17
كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ
kaanoo qaleelam minal laili maa yahja’oon
17. they would lie asleep during but a small part of the night,
Surah Az-Zariyat Ayat 18
وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ
Wa bil as haari hum yastaghfiroon
18. and would pray for forgiveness from their innermost hearts;11
11 See note 10 on Surah Al ‘Imran : 17.
Surah Az-Zariyat Ayat 19
وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ
Wa feee amwaalihim haqqul lissaaa’ili walmahroom
19. and [would assign] in all that they possessed a due share unto such as might ask [for help] and such as might suffer privation.12
12 Sc.,”but could not beg” and this applies to all living creatures, whether human beings or mute animals (Razi), irrespective of whether the need is of a physical or an emotional nature.
Surah Az-Zariyat Ayat 20
وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ
Wa fil ardi aayaatul lilmooqineen
20. AND ON EARTH there are signs [of God’s existence, visible] to all who are endowed with inner certainty,
Surah Az-Zariyat Ayat 21
وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ
Wa feee anfusikum; afalaa tubsiroon
21. just as [there are signs thereof] within your own selves:13 can you not, then, see?
13 See note 3 on Surah Al-Jasiyah : 4.
Surah Az-Zariyat Ayat 22
وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ
Wa fissamaaa’i rizqukum wa maa too’adoon
22. And in heaven is [the source of] your sustenance [on earth]14 and [of] all that you are promised [for your life after death]:
14 I.e., both physical (rain) and spiritual (truth and guidance).
Surah Az-Zariyat Ayat 23
فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ
Fawa Rabbis samaaa’i wal ardi innahoo lahaqqum misla maa annakum tantiqoon
23. for, by the Sustainer of heaven and earth, this [life after death] is the very truth—as true as that you are endowed with speech!15
15 Lit., “even as you speak” or “are able to speak”: an allusion to man’s ability to think conceptually and to express himself—that is, to something of which man is absolutely, axiomatically conscious.
Surah Az-Zariyat Ayat 24
هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ
Hal ataaka hadeesu daifi Ibraaheemal mukrameen
24. AND HAS the story of Abraham’s honoured guests ever come within thy ken?16
16 This story (as well as the subsequent mention of what happened to Lot’s people and to the tribes of ‘Ad and Thamud, of Moses and Pharaoh’s people, and of Noah’s people) is connected with the preceding
references to the “signs”, visible and conceptual, of God’s existence and almightiness and the inflexible moral causality apparent in what the Qur’an describes as “the way of God” (sunnat Allah). The story of Abraham’s angelic guests appears also in Surah Hud : 69 ff. and—in a somewhat shorter version—in Surah Al-Hijr : 51 ff. as well.
Surah Az-Zariyat Ayat 25
إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا ۖ قَالَ سَلَامٌ قَوْمٌ مُنْكَرُونَ
Iz dakhaloo ‘alaihi faqaaloo salaaman qaala salaamun qawmum munkaroon
25. When those [heavenly messengers] came unto him and bade him peace, he answered, “[And upon you be) peace!”—[saying to himself,] “They are strangers.”17
17 Lit., “unknown people”—i.e., not realizing that they were angels.
Surah Az-Zariyat Ayat 26
فَرَاغَ إِلَىٰ أَهْلِهِ فَجَاءَ بِعِجْلٍ سَمِينٍ
Faraagha ilaaa ahlihee fajaaa’a bi’ijlin sameen
26. Then he turned quietly to his household, and brought forth a fat [roasted] calf,
Surah Az-Zariyat Ayat 27
فَقَرَّبَهُ إِلَيْهِمْ قَالَ أَلَا تَأْكُلُونَ
Faqarrabahooo ilaihim qaala alaa taakuloon
27. and placed it before them, saying, “Will you not eat?”
Surah Az-Zariyat Ayat 28
فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ قَالُوا لَا تَخَفْ ۖ وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ
Fa awjasa minhum khee fatan qaaloo laa takhaf wa bashsharoohu bighulaamin ‘aleem
28. [And when he saw that the guests would not eat,] he became apprehensive of them;18 [but) they said, “Fear not”—and gave him the glad tiding of [the birth of] a son who would be endowed with deep knowledge.19
18 See note 101 on Surah Hud : 70.
19 I.e., with prophethood (cf. Surah Al-Hijr : 53).
Surah Az-Zariyat Ayat 29
فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ
Fa aqbalatim ra-atuhoo fee sarratin fasakkat wajhahaa wa qaalat ‘ajoozun ‘aqeem
29. Thereupon his wife approached [the guests] with a loud cry, and struck her face [in astonishment] and exclaimed: “A barren old woman [like me]!”
Surah Az-Zariyat Ayat 30
قَالُوا كَذَٰلِكِ قَالَ رَبُّكِ ۖ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ
Qaaloo kazaaliki qaala Rabbuki innahoo huwal hakeemul ‘aleem
30. They answered: “Thus has thy Sustainer decreed; and, verily, He alone is truly wise, all-knowing!”
Surah Az-Zariyat Ayat 31
قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ
Qaala famaa khatbukum ayyuhal mursaloon
31. Said [Abraham): “And what [else] may you have in view, O you [heavenly] messengers?”
Surah Az-Zariyat Ayat 32
قَالُوا إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُجْرِمِينَ
Qaalooo innaaa ursilnaaa ilaa qawmim mujrimeen
32. They answered: “Behold, we have been sent unto a people lost in sin,20
20 I.e., Lot’s people.
Surah Az-Zariyat Ayat 33
لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ
Linursila ‘alaihim hijaa ratam min teen
33. to let loose upon them stone-hard blows of chastisement,21
21 Lit., “stones of clay”—the noun “clay” (tin) is, according to Zamakhshari, identical with the term sijjil mentioned in Surah Hud : 82 and tentatively explained in the corresponding note 114 as signifiying “chastisement pre-ordained”.
Surah Az-Zariyat Ayat 34
مُسَوَّمَةً عِنْدَ رَبِّكَ لِلْمُسْرِفِينَ
Musawwamatan ‘inda rabbika lilmusrifeen
34. marked out in thy Sustainer’s sight for [the punishment of) such as have wasted their own selves.”22
22 For an explanation of this rendering of the term musrifin, see note 21 on Surah Yunus : 12.
Surah Az-Zariyat Ayat 35
فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ
Fa akhrajnaa man kaana feehaa minal mu’mineen
35. And in the course of time23 We brought out [of Lot’s city] such [few) believers as were there:
Surah Az-Zariyat Ayat 36
فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ
Famaa wajadnaa feehaa ghaira baitim minal muslimeen
36. for apart from one [single] house24 We did not find there any who had surrendered themselves to Us.
24 I.e., Lot’s family.
Surah Az-Zariyat Ayat 37
وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ
Wa taraknaa feehaaa aayatal lillazeena yakhaafoonal ‘azaabal aleem
37. And so We left therein a message for those who fear the grievous suffering [which awaits all evildoers).
25 I.e., in the utter destruction of Sodom and Gomorrah.
Surah Az-Zariyat Ayat 38
وَفِي مُوسَىٰ إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ
Wa fee Moosaaa iz arsalnaahu ilaa Fir’awna bisultaa nim mubeen
38. AND IN [the story of Pharaoh and) Moses, too, [We left the same message:26 for] when We sent him unto Pharaoh with [Our] manifest authority,
26 The above interpolations are based on the consensus of most of the classical commentators regarding
the phrase “And in Moses, too”.
Surah Az-Zariyat Ayat 39
فَتَوَلَّىٰ بِرُكْنِهِ وَقَالَ سَاحِرٌ أَوْ مَجْنُونٌ
Fatawalla biruknihee wa qaala saahirun aw majnoon
39. and he turned away in [the pride of] his power and said, “A sorcerer [is this Moses], or a madman!”—
Surah Az-Zariyat Ayat 40
فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ فِي الْيَمِّ وَهُوَ مُلِيمٌ
Fa akhaznaahu wa junoo dahoo fanabaznaahum fil yammi wa huwa muleem
40. We seized him and his hosts, and cast them all into the sea: and [none but Pharaoh] himself was to blame [for what happened].27
27 This is an illustration of the Qur’anic doctrine that the suffering which is bound to befall an evildoer in this world or in the life to come, or in both, is but a consequence of his own doings.
Surah Az-Zariyat Ayat 41
وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ
Wa fee ‘Aadin iz arsalnaa ‘alaihimur reehal’aqeem
41. And [you have the same message] in [what happened to the tribe of] ‘Ad, when We let loose against them that life-destroying wind
Surah Az-Zariyat Ayat 42
مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ
Maa tazaru min shai’in atat ‘alaihi illaa ja’alat hu karrameem
42. which spared nothing of what it came upon, but caused [all of] it to become like bones dead and decayed.28
Surah Az-Zariyat Ayat 43
وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ
Wa fee Samooda iz qeela lahum tamatta”oo hattaa heen
43. And in [the story of the tribe of] Thamud, too, when they were told, “You shall enjoy your life for [but] a little while,”29
Surah Az-Zariyat Ayat 44
فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنْظُرُونَ
Fa’ataw ‘an amri Rabbihim fa akhazat humus saa’iqatu wa hum yanzuroon
44. after they had turned with disdain from their Sustainer’s commandment—whereupon the thunderbolt of punishment overtook them while they were [helplessly] looking on:
Surah Az-Zariyat Ayat 45
فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ وَمَا كَانُوا مُنْتَصِرِينَ
Famas tataa’oo min qiyaaminw wa maa kaanoo muntasireen
45. for they were unable even to rise, and could not defend themselves.
Surah Az-Zariyat Ayat 46
وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ
Wa qawma Noohim min qablu innahum kaano qawman faasiqeen
46. And [thus, too, We destroyed] Noah’s people aforetime: for they were iniquitous folk.
Surah Az-Zariyat Ayat 47
وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ
Wassamaaa’a banainaa haa bi aydinw wa innaa lamoosi’oon
47. AND IT IS We who have built the universe30 with [Our creative] power; and, verily, it is We who are steadily expanding it.31
30 Lit., “the sky” or “the heaven”, which in the Qur’an often has the connotation of “universe” or, in the plural (“the heavens”), of “cosmic systems”.
31 See note 38 on the first part of Al-Anbiya` : 30. The phrase inna la-musi’un clearly foreshadows the modern notion of the “expanding universe”—that is, the fact that the cosmos, though finite in extent, is continuously expanding in space.
Surah Az-Zariyat Ayat 48
وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ
Wal arda farashnaahaa fani’mal maahidoon
48. And the earth have We spread out wide—and how well have We ordered it!32
32 I.e., in accordance with the requirements of the living organisms that were to—and did develop on it.
Surah Az-Zariyat Ayat 49
وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ
Wa min kulli shai’in khalaqnaa zawjaini la’allakum tazakkaroon
49. And in everything have We created opposites,33 so that you might bear in mind [that God alone is One]34
33 Lit., “of every thing have We created pairs”—a phrase which is explained in note 18 on Surah YaSin : 36.
34 Cf. Surah Al-Fajr : 3 and the corresponding note 2.
Surah Az-Zariyat Ayat 50
فَفِرُّوا إِلَى اللَّهِ ۖ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ
Fafirrooo ilal laahi innee lakum minhu nazeerum mubeen
50. And so, [O Muhammad, say unto them:] “Flee I unto God [from all that is false and evil]! Verily, I am a plain warner to you from Him!
Surah Az-Zariyat Ayat 51
وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَٰهًا آخَرَ ۖ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ
Wa laa taj’aloo ma’al laahi ilaahan aakhara innee lakum minhu nazeerum mubeen
51. And do not ascribe divinity to aught35 side by side with God: verily, I am a plain warner to you from Him!”
35 Lit., “do not set up any other deity”.
Surah Az-Zariyat Ayat 52
كَذَٰلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ
Kazaalika maaa atal lazeena min qablihim mir Rasoolin illaa qaaloo saahirun aw majnoon
52. [But] thus it is: never yet came any apostle to those who lived before their time but they said, “A spellbinder36 [is he], or a madman!”
36 Lit., “sorcerer”.
Surah Az-Zariyat Ayat 53
أَتَوَاصَوْا بِهِ ۚ بَلْ هُمْ قَوْمٌ طَاغُونَ
Atawaasaw bih; bal hum qawmun taaghoon
53. Have they, perchance, handed down this [way of thinking] as a legacy unto one another?
Nay, they are people filled with overweening arrogance!
Surah Az-Zariyat Ayat 54
فَتَوَلَّ عَنْهُمْ فَمَا أَنْتَ بِمَلُومٍ
Fatawalla ‘anhum famaaa anta bimaloom
54. Turn, then, away from them, and thou shalt incur no blame;
Surah Az-Zariyat Ayat 55
وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ
Wa zakkir fa innaz zikraa tanfa’ul mu’mineen
55. yet go on reminding [all who w6uld listen]: for, verily, such a reminder will profit the believers.
Surah Az-Zariyat Ayat 56
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ
Wa maa khalaqtul jinna wal insa illaa liya’budoon
56. And [tell them that] I have not created the invisible beings37 and men to any end other than that they may [know and] worship Me.38
37 For a full discussion of the term jinn (“invisible beings”), see Appendix On The Term And Concept Of Jinn. As pointed out by most of the philologists—and stressed by Razi in his comments on the above verse—this term includes also the angels, since they, too, are beings or forces “concealed from man’s senses”.
38 Thus, the innermost purpose of the creation of all rational beings is their cognition (ma’rifah) of the existence of God and, hence, their conscious willingness to conform their own existence to whatever they may perceive of His will and plan: and it is this twofold concept of cognition and willingness that gives the deepest meaning to what the Qnr’an describes as “worship” (‘ibadah). As the next verse shows, this spiritual call does not arise from any supposed “need’—on the part of the Creator, who is self-sufficient and infinite in His power, but is designed as an instrument for the inner development of the worshipper, who, by the act of his conscious self-surrender to the all-pervading Creative Will, may hope to come closer to an understanding of that Will and, thus, closer to God Himself.
Surah Az-Zariyat Ayat 57
مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ
Maaa ureedu minhum mir rizqinw wa maaa ureedu anyyut’imoon
57. [But withal,] no sustenance do I ever demand of them, nor do I demand that they feed Me:
Surah Az-Zariyat Ayat 58
إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ
Innal laaha Huwar Razzaaqu Zul Quwwatil Mateen
58. for, verily, God Himself is the Provider of all sustenance, the Lord of all might, the Eternal!
Surah Az-Zariyat Ayat 59
فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا مِثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ
Fa inna lillazeena zalamoo zanoobam misla zanoobi ashaabihim falaa yasta’jiloon
59. And, verily, they who are bent on doing evil shall have their share [of evil] like unto the share of their fellows [of old]:39 so let them not ask Me to hasten [their doom]!
39 Implying that every act of evildoing bears the seed of its own retribution either in this world or in the hereafter.
Surah Az-Zariyat Ayat 60
فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ
Fawailul lillazeena kafaroo miny yawmihimul lazee yoo’adoon
60. For, woe unto those who are bent on denying the truth—[woe] on the Day which they have been promised!
Sesuai versi The Message of the Quran oleh Muhammad Asad