Surah Zalzalah in English is a Makki Surah. There are 8 Ayats in this Surah.


In Quran, it’s available with the name of Surah Az-Zalzalah in Para No.30The meaning of Zalzalah is “The Earthquake”.


Surah Zalzalah in English

    Surah Zalzalah in English with Roman Transliteration




    Here we provide Surah Al-Adiyat in English with its
    Roman Transliteration. You can easily read it and recite this
    surah.



    Bismillaahir Rahmaanir Raheem

    In the name of God, the Most Gracious, the Most Merciful




    Itha zulzilati alardu zilzalaha 99:1

    When the earth is shaken with its [final] earthquake




    Waakhrajati alardu athqalaha 99:2

    And the earth discharges its burdens




    Waqala alinsanu ma laha 99:3

    And man says, “What is [wrong] with it?”




    Yawmaithin tuhaddithu akhbaraha 99:4

    That Day, it will report its news




    Bianna rabbaka awha laha 99:5

    Because your Lord has commanded it.




    Yawmaithin yasduru alnnasu ashtatan liyuraw aAAmalahum 99:6

    That Day, the people will depart separated [into categories] to be
    shown [the result of] their deeds.





    Faman yaAAmal mithqala tharratin khayran yarahu 99:7

    So whoever does an atom’s weight of good will see it,




    Waman yaAAmal mithqala tharratin sharran yarahu 99:8

    And whoever does an atom’s weight of evil will see it.



    Surah Zalzalah in English Images




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    Surah Zalzalah in English Images





    Also Read This:- Surah Yaseen Pdf in English


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    Surah Zalzalah in English Text Pdf
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    if you want the Surah Zalzalah Hindi version or the Arabic
    version please check our below post.




    Surah Az-Zalzalah Mp3 or Audio File




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    provide the Surah Az-Zalzalah Mp3 file. 





    You can download this Mp3 file to your device and listen to this when
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    Surah Zalzalah Video with English Translation



    Please watch this video to recite Surah Az-Zalzalah easily.
    By watching this surah video you can revise this Zalzalah surah
    again and again.



    Surah Zalzalah Benefits in English




    Here we provide some benefits of
    Surah Zilzal in the English Language. I hope you read this and get benefits by reciting this surah.





    1. Surah Zilzal الزلزلۃ recitation increases fear of
    Allah and strengthens faith in His absolute power.
    2. This Surah is best for getting rid of demons, and jinns that
    have captured a place (home, workplace, etc).

    Surah Zalzalah Tafseer in English

    اِذَا زُلۡزِلَتِ الۡاَرۡضُ زِلۡزَالَهَا ۙ‏
    (99:1) When the earth will be shaken with a mighty
    shaking,¹

    👉 1. Zalzalah means to shake violently over and over
    again. Thus, zulzilat-il ardu means that the earth will be shaken
    violently by convulsion after convulsion, and since shaking of the
    earth has been mentioned, it automatically gives the meaning that
    the entire earth will be shaken and not a limited territory of
    it.

    Then, in order to express the great intensity of the earthquake
    the word zilzalaha has been added, which literally means: its
    being shaken.

    It means: It will be so shaken as a huge sphere like it ought to
    be shaken, or shaken to its utmost intensity. Some commentators
    have taken it to imply the first earthquake with which the first
    stage of Resurrection will begin, i.e. when all living beings will
    perish and the present order of the world will be upset.

    But, according to a large section of them, it implies the
    earthquake with which the second stage of Resurrection will begin,
    i.e. when all the former and the latter generations of mankind
    will rise back to life. This second commentary seems to be more
    correct, for the whole subsequent theme supports it.
    وَاَخۡرَجَتِ الۡاَرۡضُ اَثۡقَالَهَا ۙ‏ 
    (99:2) and the earth will throw up all her burdens,²

    👉 2. This same has been expressed in Surah
    Al-Inshiqaq, Ayat 4, thus: And throws out whatever is within it and becomes empty. It has several meanings:

    (1) It will cast out bodies of the dead in whatever form and
    state and wherever they may be lying on the earth; and the
    following sentence indicates that at that time all the scattered
    parts of the bodies will reassemble and be resurrected once again
    in the same form and shape as they had been in their first life,
    for if it were not so, how will they say: What has happened to the
    earth?

    It will not only cast out the dead bodies of men but also all
    traces and evidence of the words, deeds, and activities of their
    former life lie buried in it; the following sentence points out
    that the earth will narrate all that had happened on its
    back.

    (2) A third meaning has also been given by some commentators,
    saying that it will cast out the treasures of gold, silver, jewels, and every kind of wealth lying hidden in the earth’s belly, and man
    will see it and realize how he thirsted for these things in the
    world, how he committed murders, thefts, robberies and piracies in
    the land and sea, usurped the rights of others, waged wars and
    devastated vast populations. On that Day all that will lie heaped
    up before him, yet of no avail, but will rather become a means of
    punishment for him.
    وَقَالَ الۡاِنۡسَانُ مَا لَهَا​ ۚ‏
    (99:3) and man will cry out: “What is the matter with her?”³

    👉 3. Man here may as well imply every man, for after
    resurrection and coming to senses the first impression of every
    man will be as to what was happening around him; afterward he
    will realize that it was the Resurrection Day.

    A man may also imply the man who denies the Hereafter, for what he
    regarded as impossible would be happening in front of him and
    causing him confusion and bewilderment. As for the believers, they
    will not be bewildered and confused, for everything would be
    taking place according to their beliefs and conviction.

    To an extent, this second meaning is supported by verse 52 of
    Surah YaSeen, in which it has been said that the deniers of the
    Hereafter at that time will exclaim: Ah, who has roused us from
    our sleeping place? And the reply given would be: This is the same
    which the Merciful God had promised and the Messengers sent by God
    had spoken the truth.

    This verse does not expressly say that this answer to the
    disbelievers would actually be given by the believers, for there
    is no indication of it in the verse. The probability, however, is
    that the believers will give them this answer.
    يَوۡمَـئِذٍ تُحَدِّثُ اَخۡبَارَهَا ۙ‏
    (99:4) On that Day it will relate all her news,

    👉 4. According to Abu Hurairah, the Prophet (peace
    be upon him) recited this verse and asked: Do you know what annals
    it will relate? The people said: Allah and His Messenger have the
    best knowledge. Thereupon the Prophet (peace be upon him) said:
    The annals are that the earth will testify to the deeds which
    every man and woman has done on its back.

    It will say: He or she had done such and such a thing on such and
    such a day. These will be the annals the earth will narrate.
    (Musnad Ahmad, Tirmidhi, Nasai, Ibn Jarir, Abd bin Humaid, Ibn
    al-Mundhir, Hakim, Ibn Marduyah, Baihaqi in Ash-Shuab). According
    to Rabiah Kharashi, the Prophet (peace be upon him) said: Beware
    of the earth, for it is your root and basis, and there is nothing
    which a person does on it, and it will not report, whether it is
    good or bad.

    (Mujam at-Tabarani). Anas reports that the Prophet (peace be upon
    him) said: The earth on the Day of Resurrection will bring out
    every act that would have been done on its back. Then he recited
    these verses. (Ibn Marduyah, Baihaqi).

    About Ali, it is related that when he distributed the money of the
    Bait al-Mal (public treasury) among the needy ones and thus
    emptied it, he would perform two rakahs of the Prayer in it and
    say: You will have to bear witness that I filled you with justice
    and emptied you with justice.

    It might have been difficult for a man of ancient times to
    understand how the earth will speak and narrate the annals and
    events happening on it on Resurrection Day, but in the present
    age of scientific discoveries and the inventions of cinema,
    loudspeaker, the radio, television, tape-recorder, electronic
    equipment, etc., it is no longer difficult to understand how the
    earth will narrate its annals.

    The impression of whatever man speaks is preserved in the air, in
    the radio waves, on the particles of the walls and floors and
    ceilings of the houses, and on the environments of the road, plain
    or field if he spoke outside the house. If Allah so wills, He can
    make these things repeat all these voices precisely in the way
    these were uttered in the first instance by man.

    The man at that time will hear with his ears and know that it was his
    own voice, and all his acquaintances will also testify that
    whatever they were hearing was the person’s own voice and his own
    accent.

    Then whatever man has done anywhere on the earth, and in whatever
    state, has had its impression on everything of the environment and
    its image inscribed on it. Even if he did something in pitch dark,
    there are such rays in the Kingdom of God for which darkness and
    light make no difference; they can preserve his image in any
    case.

    All these images will pass before the man on Resurrection Day
    like a motion picture, and will show him when and where he had
    done something during his life on the earth.

    The fact is that although Allah directly knows whatever a man
    does, in the Hereafter when He will establish His court, He
    will punish every culprit only after fulfilling all the demands of
    justice.

    Any case which is brought before His court against a criminal
    will be proved with such perfect evidence that no room will be
    left to doubt his being a criminal. The first and foremost
    evidence against him is the record in which the two recording
    angels are recording each word and deed.
    (Surah Qaaf, Ayats 17-18; Surah Al-Infitar, Ayats 10-12).

    This record will be handed over to him and he will be asked to
    read it, for “you yourself suffice as a reckoner against yourself.”
    (Surah Bani Israel, Ayat 14). Reading it man will be bewildered,
    for “it has left nothing un-recorded of our deeds, small or
    great.” (Surah Al-Kahf, Ayat 49).

    Then there is man’s own body which he had used in the world. In
    Allah’s court, his own tongue will bear witness as to what he had
    been speaking through it in the world, and his own hands and feet will
    bear witness as to what deeds he had committed through them
    (Surah An-Noor, Ayat 24).

    His eyes and his ears will bear witness as to what he saw and
    heard by their means. Even the skin of his body will bear witness
    to his deeds. Bewildered, he will ask his limbs: Why have you
    borne witness against me? They will reply: The same God Who has
    given a speech to everything has given us speech.
    (Surah HaMim As-Sajdah, Ayats 20- 22).

    On top of these, there will be the witnesses which will be
    presented from the earth and all its environments, in which man
    will hear his own voice by his own ears and see the exact pictures
    of his own deeds with his eyes.

    Furthermore, the ideas, motives, and aims hidden in the heart of
    man and the intentions with which he had performed every deed will
    be brought out and placed before him as is stated in Surah
    Al-Adiyat.

    That is why with the production of such absolute, clear, and
    undeniable proofs, man will be confounded and he will be left with
    no chance to say anything in self-defense to excuse himself.
    (Surah Al-Mursalat, Ayats 35-36).
    بِاَنَّ رَبَّكَ اَوۡحٰى لَهَا ؕ‏ 
    (99:5) for your Lord will have commanded her (to do so).
    يَوۡمَـئِذٍ يَّصۡدُرُ النَّاسُ اَشۡتَاتًا ۙ لِّيُرَوۡا
    اَعۡمَالَهُمۡؕ‏ 
    (99:6) On that Day people will go forth in varying
    states⁵  so that they be shown their deeds.⁶

    👉 5. This can have two meanings:

    (1) That each man will present himself in his own individual
    capacity. Families, groups, parties, and nations, all will scatter
    away.

    This thing has also been said at other places in the Quran, for
    e.g. according to Surah Al-Anaam, Ayat 94, Allah on that Day will
    say to the people: So, you have come before Us all alone, as We
    created you the first time, and in Surah Maryam: He will appear
    before Us all alone (verse 80), and Everyone of them will be
    presented before Him individually on the Resurrection Day. (verse
    95).

    (2) That the people who during thousands and thousands of years
    had died at different places; will be rising from different
    corners of the earth and proceeding in groups, as has been said in
    Surah An-Naba: The day the Trumpet is blown, you will come out in
    crowds. (verse 18).

    Apart from these, there is no room in the word ashtatan for the
    meanings, that different commentators have given, and are,
    therefore, outside the literal bounds of this word, although they
    are correct by themselves and in accordance with the conditions
    depicted of the Resurrection Day in Quran and the Hadith.

    👉 6. This can have two meanings:

    (1) That they are shown their deeds, i.e. each one will be told
    what he did in the world.

    (2) That they are shown the rewards of their deeds.

    Although this second meaning can also be taken from the words li
    yurau jazaa a malahum (so as to be shown the rewards of their
    deeds) but li yurau a malahum (so as to be shown their
    deeds). 

    Therefore, the first meaning is preferable, especially when at
    several places in the Quran it has been stated clearly that the
    disbeliever and the believer, the righteous and the wicked, the
    obedient and the disobedient, all will be given their records.
    (see Surah Al- Haqqah, Ayats 19, 25; Surah Al-Inshiqaq, Ayats 7,
    10).

    Evidently, there is no difference between showing somebody his
    deeds and handing over to him his record. Furthermore, when the
    earth will narrate whatever happened on it, the whole picture
    of the conflict between the truth and the falsehood that has been
    raging since the beginning of time and will continue to rage till
    the end will also appear before the people and they will see what
    part the truth-loving people played in it and what vile deeds did
    the supporters of falsehood commit against them.

    It may well be that the people will hear with their own ears all
    the speeches and dialogues of the callers to right guidance and of
    the publicists of error and evil; the whole record of the writings
    and literature produced by the two sides will be placed intact
    before them, and the people gathered together in the Plain of
    Assembly will see with their own eyes the persecution of the
    lovers of truth by the worshippers of falsehood and all the scenes
    of the bitter conflict that raged between the two parties.
    فَمَنۡ يَّعۡمَلۡ مِثۡقَالَ ذَرَّةٍ خَيۡرًا يَّرَهٗ ؕ‏
    (99:7) So, whoever does an atom’s weight of good shall see
    it;
    وَمَنۡ يَّعۡمَلۡ مِثۡقَالَ ذَرَّةٍ شَرًّا يَّرَهٗ
    (99:8) and whoever does an atom’s weight of evil shall see
    it.⁷

    👉 7. A simple and straightforward meaning of this
    statement, and it is right and correct, is that not an atom’s
    weight of good or evil is done by a person, will have been left
    unrecorded in his conduct book, and he will see it in any
    case.

    But if seeing is taken to imply seeing its reward and punishment,
    it will be wrong to take it in the meaning that in the Hereafter
    every person will be rewarded for his most minor offense, and no
    one will be left un-rewarded for a good and unpunished for an evil
    done by him.

    For in the first place, it would mean that each evil act will be
    punished and each good act rewarded separately; secondly, it also
    means that no believer, however righteous and virtuous, will
    remain safe from being punished for a most ordinary error, and no
    disbeliever, however wicked and iniquitous, will be left
    unrewarded for a most ordinary good act.

    Both these meanings are opposed not only to the explanations
    given in the Quran and the Hadith but also to reason. From the
    point of view of reason, it is not understandable that a master
    would refuse to pardon a most loyal and dutiful servant for a
    minor error, and along with rewarding for each act of service and
    obedience, would also punish him for each and every error.

    Likewise, this also is not understandable from the viewpoint of the reason that a person brought up and favored by you should prove
    disloyal and treacherous and ungrateful in spite of your favors,
    and you, over-looking his collective attitude, should punish him
    for each act of treachery separately and reward him for each, even
    if most insignificant, the act of service separately.

    As for the Quran and the Hadith, they have laid down a detailed
    law of rewards and punishments for the different categories of the
    people, be they believers, hypocrites, disbelievers, righteous
    believers, erring believers, wicked and sinful believers, common
    disbelievers, or wicked and mischievous disbelievers, and these
    rewards and punishments pervade the entire life of man, from here
    to the Hereafter.

    In this connection, the Quran has stated, in principle, certain
    things explicitly:

    First, that the deeds of the disbelievers, idolaters, and
    hypocrites (i.e. the deeds regarded as virtuous) have been
    rendered vain; they will receive no reward for them in the
    Hereafter. If at all they deserve a reward for them, they will
    receive it here in the world.

    For this, see Surah Al-Aaraf, Ayat 147; Surah At-Taubah, Ayat 17,
    67-69; Surah Houd, Ayats 15-16; Surah Ibrahim, Ayat 18; Surah
    Al-Kahf, Ayat 104, 105; Surah An-Noor, Ayat 39; Surah Al-Furqan,
    Ayat 23; Surah Al-Ahzab, Ayat 19; Surah Az-Zumar, Ayat 65; Surah
    Al-Ahqaf, Ayat 20.

    Second, that evil will be punished to the extent that evil has
    been committed, but the good deeds will be rewarded much more
    generously than what they will actually deserve. In some places, it
    has been explicitly stated that a good act will have a ten-fold
    reward for it, and in others that Allah will increase the reward
    of the good act as much as He will please.

    For this, see Surah Al-Baqarah, Ayat 261; Surah Al- Anaam, Ayat
    160; Surah Younus, Ayats 26-27; Surah An- Noor, Ayat 38, Surah
    Al-Qasas, Ayat 84; Surah Saba, Ayat 37, Surah Al-Mumin, Ayat
    40.

    Third, if the believers abstained from major sins, their
    ordinary offenses will be forgiven. (Surah An-Nisa, Ayat 31; Surah
    Ash-Shura, Ayat 37; Surah An-Najm, Ayat 32).

    Fourth, the righteous believer shall have an easy reckoning,
    his evils will be overlooked and he will be rewarded according to
    his best deeds. (Surah Al-Ankabut, Ayat 7; Surah Az-Zumar, Ayat
    35; Surah Al-Ahqaf, Ayat 16; Surah Al-Inshiqaq, Ayat 8).

    The Hadith is also very explicit in this regard. In the
    commentary of Surah Al-Inshiqaq above, we have cited the Ahadith
    which has been reported from the Prophet (peace be upon him) in
    connection with the explanation of easy reckoning and severe
    accountability. (See E.N. 6 of Surah Al-lnshiqaq).

    Anas says that once Abu Bakr Siddiq was having his meals with the
    Prophet (peace be upon him). In the meantime, this verse was
    revealed. Abu Bakr withdrew his hand from food and said: O
    Messenger (peace be upon him) of Allah, shall I see the result of
    every little evil that I have happened to commit?

    The Prophet (peace be upon him) replied: O Abu Bakr, whatever
    unpleasant and troublesome things you experience in the world,
    will compensate for the little evils that you happened to commit,
    and Allah is reserving every little good that you do for your
    Hereafter, (Ibn Jarir, Ibn Abi Hatim, Tabarani in Al-Ausat,
    Baihaqi in Ash-Shuaib. Ibn al-Mundhir, Hakim, Ibn Marduyah, Abd bin
    Humaid).

    The Messenger (peace be upon him) of Allah had also explained
    this verse to Abu Ayyub Ansari, saying: Whoever from among you
    does good will have his reward in the Hereafter, and whoever
    commits evil will suffer punishment for it in this very world
    in the form of misery and disease.

    (Ibn Marduyah). Qatadah has related this saying of the Prophet
    (peace be upon him) on the authority of Anas: Allah does not wrong
    a believer in the world. He provides him sustenance in lieu of his
    good deeds, in the Hereafter He will reward him for these. As for
    the disbeliever, he is recompensed for his good deeds in the world
    itself; then when Resurrection takes place, he will have no good
    work left to his credit. (lbn Jarir).

    Masruq has related from Aishah that she asked the Prophet (peace
    be upon him): In the pre-Islamic days of ignorance Abdullah bin
    Judan treated his kindred kindly, fed the poor, received his
    guests well, and earned freedom for the captives. Will this be of any
    use to him in the Hereafter? The Prophet (peace be upon him)
    replied: No, he never said until death: Rabbighfir-li khatiati
    yaum ad-din.

    My Lord, forgive me my errors on Judgement Day. (lbn Jarir).
    The Prophet (peace be upon him) also gave similar replies in
    respect of the other people, who did good deeds in the pre-Islamic
    days but died as pagans.

    But there are certain other sayings of the Prophet (peace be upon
    him), which show that although the good done by a disbeliever
    cannot save him from the fire of Hell, in Hell, he will not be
    subjected to the severe punishment which will be the lot of the
    wicked, sinful and villainous disbelievers, e.g. according to a
    Hadith, Hatim Tai in view of his generosity will be subjected to a
    light punishment in Hell (Ruh al-Maani).

    However, this verse warns man of a truth of vital importance
    which is this: Even a most ordinary good has its own weight and
    its own value, and the same is also true of evil: even a most
    ordinary evil will also be considered and taken into account; it
    will not just be overlooked.

    Therefore, no good act, however small and insignificant, should
    be left, undone, for many such good acts can collect and be
    regarded as a major good act in the reckoning with Allah.
    Likewise, even the most ordinary evil also should not be committed,
    for a large number of such ordinary errors can become serious
    sins. The same thing has been described by the Prophet (peace be
    upon him) in several Ahadith.

    According to a tradition related in Bukhari and Muslim, on the
    authority of Adi bin Hatim, the Prophet (peace be upon him) said:
    Save yourselves from the fire of Hell even if it is by giving away
    a pit of date, or by uttering a good word.

    Again from Adi, in an authentic tradition, the Prophet’s (peace
    be upon him) saying has been reported: Do not look upon any good
    work as insignificant, even if it be emptying a bucket into the
    vessel of one asking for water, or receiving a brother of yours
    with a pleasant face.

    According to a tradition reported in Bukhari from Abu Hurairah,
    the Prophet (peace be upon him), addressing the women, said: O
    Muslim women, no woman should look upon sending a gift to her
    neighbor as mean, even if it be the hoof of a goat.

    A tradition has been related in Musnad Ahmad, Nasai, and Ibn Majah
    from Hadrat Aishah, saying that the Prophet (peace be upon him)
    said: O Aishah, abstain from the sins which are looked upon as
    trivial, for they too will be enquired about by Allah.

    Musnad Ahmad contains a tradition from Abdullah bin Masud, saying
    that the Prophet (peace be upon him) said: Beware of minor sins,
    for they will gather together on the man so much so that they will
    kill him. (For the distinction between the grave and the trivial
    offenses, see E.N. 53 of Surah An-Nisa and E.N. 32 of Surah
    An-Najm).






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