Sūrah Al-Anʿām

āyāt 1–3

All praise belongs to Allāh, who created the heavens and the earth, and brought forth both darkness and light. Yet, despite this, those who reject faith associate others with their Lord. It is He who created all of you from clay, and then appointed a life span for each of you, and another specific time is known only to Him; yet, some of you still doubt and dispute. He is Allāh, the only God, in both the heavens and the earth. He knows all that you conceal and all that you reveal, and He is aware of everything you do.

āyāt 4–6

No sign from their Lord comes to these people except that they turn away from it. They denied the truth when it reached them, and soon the consequences of their ridicule will become clear to them. Have they not considered how many previous generations God destroyed, people whom He had established on Earth with more power and resources than them, providing them with abundant rain and flowing rivers? Yet, God destroyed them for their sins and replaced them with other generations.

āyāt 7–9

Even if God had sent down a written scripture to the Prophet ﷺ that people could touch, those who disbelieved would still say it was nothing but clear magic. They also ask why an angel was not sent down to him; however, if an angel had been sent, the matter would have been settled immediately, and they would not have been given any more time. Furthermore, if God had made the messenger an angel, He would have made that angel appear as a man, which would have only increased their confusion.

āyāt 10–11

This stretch of the sūrah begins by reminding the Prophet ﷺ that messengers before him were also ridiculed, but ultimately those who mocked them were overtaken by the very thing they made light of. He is then instructed to tell people to travel through the land and observe the outcome for those who denied the truth.

āyāt 13–15

All that rests in the night and day belongs to Allāh, who is the All-Hearing and the All-Knowing. The Prophet ﷺ is instructed to ask if he should take a protector other than Allāh, who created the heavens and the earth, and who feeds everyone but is not fed. The Prophet ﷺ declares that he has been commanded to be the first to submit and never to be of those who associate partners with Allāh, fearing the punishment of a tremendous Day if he were to disobey his Lord.

āyāt 16–18

On that Day of Judgement, whoever is spared from the adversity has truly received God's mercy, and this is a clear triumph. If God brings you hardship, no one can remove it except Him; and if He grants you good, know that He has power over everything. He is the supreme controller over all His servants, and He is the All-Wise, the All-Aware.

āyāt 19–21

The Prophet ﷺ is instructed to ask what has the greatest testimony, and then to declare that Allāh is witness between him and them, and that this Qur'ān was revealed to him to warn them and everyone it reaches. He ﷺ is to ask if they truly testify that there are other deities with Allāh, and then to state that he ﷺ will not testify with them, affirming that He is but one God and that he ﷺ is free of what they associate with Him. Those who were given previous scriptures recognize this truth as clearly as they recognize their own children, but those who will ultimately harm themselves do not believe. Finally, the text asks who is more unjust than someone who invents a lie about Allāh or denies His āyāt, concluding that wrongdoers will never succeed.

āyāt 22–24

This passage describes the Day when everyone will be gathered. On that Day, those who associated partners with God will be asked about these partners they claimed. They will then deny having associated partners with God, swearing by Him, their Lord. It is shown how they will lie against themselves, and how what they invented will vanish from them.

āyāt 25–27

Some people listen to you, but God has put coverings over their hearts so they cannot understand, and deafness in their ears. Even if they saw every miracle, they would not believe, and when they come to argue, those who reject faith claim this message is just old tales. They try to keep others away from the Prophet ﷺ and stay far from him themselves, unknowingly harming only themselves. If you could see them standing before the Fire, they would wish to return to life, promising not to reject God's signs and to be among the believers.

āyāt 28–30

What these individuals used to hide will become evident to them. Even if they were sent back to life, they would revert to the very things they were prohibited from doing, proving them to be liars. They also claim that there is no life beyond this world and that they will not be brought back to life. If you could see them when they are made to stand before their Lord, He will ask if this [resurrection and accountability] is not the truth. They will confirm it, swearing by their Lord, and then He will tell them to taste the punishment for what they used to deny.

āyāt 31–32

Those who reject the idea of meeting Allāh will be truly lost. When the Hour of resurrection suddenly arrives, they will cry out in deep regret for what they ignored about it, all while carrying the heavy weight of their sins on their backs. Indeed, the burden they bear is terrible. This worldly life is nothing more than play and amusement, but the dwelling of the Hereafter is far better for those who are mindful of Allāh. Do you not then understand?

āyāt 33–35

This passage acknowledges the Prophet's ﷺ sadness over what people say, but clarifies that they are not disbelieving him personally, rather they are rejecting Allah's messages. It reminds him that earlier messengers عليه السلام were also disbelieved and harmed, yet they remained patient until Allah's help arrived, and Allah's decrees cannot be changed. If their turning away is too difficult, one could only wish for a way to bring them a sign from the earth or sky, but Allah could have guided them all if He had willed.

āyāt 36–38

This section begins by explaining that only those who are willing to listen will respond, and as for those who are spiritually dead, Allāh will resurrect them all to be returned to Him. Then, it mentions that people question why a miraculous sign has not been sent to the Prophet ﷺ from his Lord. It instructs the Prophet ﷺ to say that Allāh is certainly capable of sending down such a sign, but most people do not understand this. Finally, it highlights that every living creature on Earth and every bird that flies are communities just like humankind, and that nothing has been left out of the Divine Register; all will be gathered back to their Lord.

āyāt 39–41

Those who reject Allāh’s signs are like people who cannot hear or speak, lost in deep darkness. Allāh guides whom He wills to the straight path and allows whom He wills to go astray. The Prophet ﷺ is asked to tell people to consider: if Allāh’s punishment or the Day of Judgement were to come, would they call upon anyone other than Allāh, if they are truthful? No, they would only call upon Him, and He would remove the distress they prayed for, if He willed, and they would forget the partners they associated with Him.

āyāt 42–44

Allah sent messengers to nations before the Prophet ﷺ, and when those nations faced poverty and hardship, it was so they might humble themselves. However, when Allah's punishment came to them, they did not humble themselves; instead, their hearts became hard, and Satan made their actions seem good to them. So, when they forgot the warnings they had received, Allah gave them abundant good things, until they rejoiced in their prosperity, at which point He seized them suddenly, and they were left in utter despair.

āyāt 45

This āyah tells us that those who commit wrong are ultimately destroyed. And all praise belongs to Allāh, the Lord of all creation.

āyāt 46–48

The Prophet ﷺ is instructed to ask people if they have considered that if Allah were to remove their hearing, their sight, and seal their hearts, no other god could restore these to them. He should point out how Allah makes His signs clear, yet people still turn away. The Prophet ﷺ is also to ask if they have considered that when Allah's punishment comes, whether suddenly or openly, only the wrongdoers will be destroyed. Finally, it is explained that messengers are sent only to bring good news and to warn; therefore, those who believe and mend their ways will have no fear or grief.

āyāt 49–51

Those who reject God's signs will be afflicted by a painful punishment because of their constant defiance. The Prophet ﷺ is told to say that he does not claim to possess God's treasures, nor does he know the unseen, nor is he an angel. He merely follows what is revealed to him. He should ask if the blind and the seeing are equal, urging people to reflect. The Prophet ﷺ is also commanded to warn, using the Qur'an, those who fear being gathered before their Lord, knowing that they will have no protector or intercessor besides Him on that day, so that they might become righteous.

āyāt 52–54

This passage instructs the Prophet ﷺ not to turn away those who sincerely call upon their Lord morning and evening, seeking His favor. It clarifies that he is not responsible for their accounting, nor are they for his; dismissing them would make him one of the wrongdoers. It explains that Allah tests some people through others, leading disbelievers to question why Allah would favor such individuals. It then asserts that Allah knows best who is grateful. Finally, it tells the Prophet ﷺ that when those who believe in Allah’s revelations come to him, he should greet them with peace and inform them that their Lord has decreed mercy upon Himself, specifically that whoever commits a wrong out of ignorance and then repents and amends their conduct will find Him Forgiving and Merciful.

āyāt 55–57

Allah explains His messages in detail, and through them, the way of the wrongdoers becomes clear. The Prophet ﷺ is commanded to tell people that he has been forbidden to worship anyone they call upon besides Allah, and that he will not follow their desires, otherwise he would go astray and not be rightly guided. He is to declare that he has clear proof from his Lord, which they have denied, and that he does not control what they impatiently seek; judgment belongs solely to Allah, who declares the truth and is the best of deciders.

āyāt 58

The Prophet ﷺ is commanded to tell those who are impatient for God's punishment that if he had control over such a matter, it would have already been decided between them. However, God knows best who the wrongdoers are and when to deal with them.

āyāt 60–62

Allāh is the One who causes you to sleep at night, knowing all that you do during the day. He then awakens you so that you may live out your appointed lifespan. After this, you will return to Him, and He will inform you of everything you used to do. He is the absolute Master over all His servants, sending guardian angels to watch over you. When the appointed time of death arrives for any of you, His messengers, the angels of death, take his soul without fail. After this, all souls are returned to Allāh, their true Lord. Indeed, all judgment belongs to Him, and He is the swiftest in settling accounts.

āyāt 63–65

The sūrah asks who rescues you from dangers on land and sea when you call upon Him, publicly and privately, promising gratitude if saved from a crisis. It then declares that Allāh is indeed the One who saves you from such perils and every distress, yet people still associate partners with Him. Furthermore, Allāh is capable of sending affliction upon you from above or below, or causing you to fall into warring factions, making you experience violence from one another. The āyāt emphasize how Allāh varies His signs so that people might comprehend.

āyāt 66–68

These verses begin by telling the Prophet ﷺ that his people have rejected the truth he brought. He should tell them he is not in charge of them. It then states that every event has its appointed time, and they will eventually come to know this. Finally, the verses instruct that when people mock or speak offensively about God's signs, one should turn away from them until they change the subject. If one forgets and stays with them, they should leave immediately upon remembering, as they should not remain with those who do wrong.

āyāt 69–71

Those who are God-conscious are not responsible for the disbelievers' actions, but they should remind them so that perhaps they too will become God-conscious. You should leave alone those who treat their faith as play and are deceived by worldly life, but always remind with the Qur'an so that no soul is ruined by its own deeds. Such a soul will have no helper or intercessor besides God, and no ransom will be accepted from it, leading to a drink of scalding water and a painful torment for their disbelief. The Prophet ﷺ is to say, 'Should we call on things other than God that can neither benefit nor harm us, turning back from God's guidance like someone led astray by devils, even while others call him to the right path?' He ﷺ should affirm that God's guidance is the only true guidance, and we are commanded to submit to the Lord of all creation.

āyāt 72–73

These verses instruct believers to establish prayer and to be mindful of God, for it is to Him that everyone will be brought together. He is the One who created the heavens and the earth with truth, and when He commands something to 'Be,' it comes into existence—His word is absolute truth. His is the ultimate authority on the Day the Trumpet is blown, and He knows all that is hidden and all that is apparent, for He is the All-Wise, the All-Aware.

āyāt 74–75

The sūrah relates how Prophet Ibrāhīm عليه السلام questioned his father Āzar, asking if he truly considered idols as gods, and declared that he saw him and his people clearly misguided. In this way, God showed Ibrāhīm عليه السلام the wonders of the heavens and the earth so that he would be among those who are certain in their faith.

āyāt 77–78

Then, when Ibrāhīm عليه السلام saw the moon appearing, he declared it to be his lord. But as soon as it disappeared, he expressed that unless his true Lord guided him, he would certainly be among those who are lost. Next, when he saw the sun rising, he proclaimed it to be his lord, considering it even greater. However, when it too set, he announced to his people that he disassociated himself from whatever partners they associated with Allāh.

āyāt 80–82

The āyāt describe how Ibrāhīm عليه السلام's people argued with him. He told them he had no fear of the partners they associated with Allāh, because Allāh had guided him and His knowledge encompasses everything. He then asked them if they would not remember this. Ibrāhīm عليه السلام questioned why he should fear their idols when they themselves did not fear associating partners with Allāh for which He sent down no authority. He asked which of the two parties had a greater right to security, if they truly knew. The āyāt conclude by stating that those who believe and do not mix their belief with injustice are the ones who will have security and are rightly guided.

āyāt 83

This was the conclusive argument that Allah gave Prophet Ibrāhīm عليه السلام to use against his people. Allah raises whomever He wills in rank. Indeed, your Lord is All-Wise and All-Knowing.

āyāt 84–86

God granted Abraham عليه السلام the children Isaac عليه السلام and Jacob عليه السلام, and He guided all of them. He had guided Noah عليه السلام before them, and from Noah's descendants, He guided David عليه السلام, Solomon عليه السلام, Job عليه السلام, Joseph عليه السلام, Moses عليه السلام, and Aaron عليه السلام. In this way, God rewards those who do good. The āyāt then mention Zechariah عليه السلام, John عليه السلام, Jesus عليه السلام, and Elias عليه السلام, stating that all of them were righteous. Finally, Ishmael عليه السلام, Elisha عليه السلام, Jonah عليه السلام, and Lot عليه السلام are mentioned, and God states that He preferred all of them over all other people in the worlds.

āyāt 87–89

This passage describes how some individuals, along with their ancestors, descendants, and siblings, were chosen and guided by God to a straight path. It clarifies that this guidance comes from God, who guides whomever He wills among His servants, and that if anyone had associated partners with Him, their deeds would have been worthless. It then explains that these chosen ones were granted the Scripture, authority, and prophethood, and that even if others deny this, God has entrusted it to a people who are not disbelievers.

āyāt 90

Allāh states that the prophets He guided are examples to follow. The Prophet ﷺ is instructed to tell people that he asks for no reward for delivering this message, as it is simply a reminder for all of humankind.

āyāt 91–93

These āyāt begin by stating that people did not truly appreciate God’s power when they claimed He had not revealed anything to humans. The question is then posed: who revealed the Scripture that Prophet Musa عليه السلام brought as light and guidance for people? This Scripture, it explains, was turned into pages by some, revealing some parts and hiding much, but through it, people were taught things they and their ancestors never knew. The answer given is that God revealed it, and the Prophet ﷺ is told to leave those who argue in their vain amusement. It then describes the Qur'an as a blessed Book sent down to confirm previous revelations, so that the Prophet ﷺ may warn Makkah and the surrounding regions. Those who believe in the Hereafter will believe in this Book and consistently perform their prayers. Finally, it asks who is more unjust than one who invents a lie about God, or falsely claims inspiration, or says they can produce something like what God revealed. It describes the scene when wrongdoers face the throes of death, with angels extending their hands, telling them to give up their souls, and informing them that they will receive a punishment of extreme humiliation for speaking falsely about God and for being arrogant towards His āyāt.

āyāt 94

On the Day of Judgment, people will be told that they have returned to God alone, just as they were created the first time, leaving behind everything He had given them. They will not find with them the partners or intercessors they falsely claimed for God. Everything between them will be cut off, and all their claims will have vanished.

āyāt 95–97

Allāh is the One Who causes seeds to sprout and brings forth life from what is lifeless, and brings forth lifelessness from what is living. He is the One Who causes the dawn to break, making the night a time for rest, and the sun and moon for measuring time, all by His perfect design. He also placed the stars for people to find their way in the darkness over land and sea, clearly explaining these signs for those who understand.

āyāt 98–99

This stretch of āyāt reminds us that God created humanity from a single soul, giving us places to live and to rest after death. God is also the One who sends rain from the sky, bringing forth all kinds of growth from it: green plants, grains in clusters, and date palm clusters hanging low. He also produces gardens of grapevines, olives, and pomegranates, which appear similar but are distinct. We are encouraged to observe their fruits as they appear and ripen, for these are truly signs for those who believe.

āyāt 100–102

These verses explain that people wrongly attribute partners to Allāh, such as the jinn, even though He is their Creator. They also falsely invent sons and daughters for Him without any basis, when He is far above such descriptions. Allāh is the Originator of the heavens and the earth, and it is illogical for Him to have a son when He has no companion and created everything. He has full knowledge of all things. This Allāh is your Lord; there is no god but Him. He is the Creator of all things, so worship Him alone, for He is the One who disposes of all affairs.

āyāt 103–105

No vision can fully grasp God, but He fully comprehends all vision, for He is All-Subtle and All-Aware. Clear insights have now come to you from your Lord, so whoever sees them does so for their own benefit, and whoever remains blind does so to their own detriment. The Prophet ﷺ is told to say that he is not a guardian over anyone. God explains that He diversifies His signs in this way so that some might say, "You have studied this," and so He may make the message clear for people who have knowledge.

āyāt 106–108

The Prophet ﷺ is instructed to follow what has been revealed to him from his Lord, affirming that there is no deity except Him, and to disregard those who associate partners with God. It is also mentioned that if God had willed, these people would not have associated partners, and the Prophet ﷺ is not appointed as their guardian or manager. Furthermore, believers are cautioned not to insult the deities that others invoke besides God, lest they retaliate by insulting God out of ignorance. God makes the deeds of every community pleasing to them, and ultimately, they will all return to their Lord, who will inform them of what they used to do.

āyāt 109–111

People swear solemn oaths to God that if a miraculous sign were to appear to them, they would certainly believe. However, God responds that signs are only with Him, and even if a sign came, these people would likely still not believe. Their hearts and eyes would be turned away, just as they initially refused to believe in the revelation, leaving them to wander blindly in their transgression. Even if God were to send down angels to them, or the dead were to speak to them, and every creature was gathered before them, they still would not believe unless God Himself willed it, but most of them are unaware of this truth.

āyāt 112–114

The sūrah explains that Allāh has always appointed enemies for every prophet – devils from among humans and jinn – who whisper deceptive, embellished speech to one another. If Allāh had willed, these enemies would not have done this, so the Prophet ﷺ is instructed to ignore them and their fabrications. This occurs so that those who do not believe in the Hereafter will be drawn to such deceptive words, be pleased with them, and continue their wrong actions. Allāh then instructs the Prophet ﷺ to ask if he should seek a judge other than Allāh, when it is Allāh Who has sent down the Book, the Qur’ān, explained in detail. Those who received the previous scriptures know that this Qur’ān is truthfully sent down from Allāh, so the Prophet ﷺ should never be among those who doubt.

āyāt 115–117

The promise of your Lord has been perfectly fulfilled, truly and justly, and no one can change His words, for He is the All-Hearing, the All-Knowing. If you follow the majority of people on earth, they will lead you astray from God’s path, because they only follow assumptions and merely guess. Indeed, your Lord knows best who deviates from His way, and He knows best who is rightly guided.

āyāt 118–120

This passage instructs believers to eat from meat over which the name of Allāh has been pronounced. It questions why they would not, since Allāh has already clearly explained what is forbidden to them, except in cases of necessity. It warns that many people mislead others through their own desires, without true knowledge, and that Allāh is fully aware of those who transgress. The passage then commands believers to abandon all sins, whether they are open or hidden, because those who commit sins will certainly be repaid for what they used to do.

āyāt 121

This passage instructs believers not to eat meat over which Allah's name has not been pronounced, because doing so is a serious sin. It also reveals that the devils inspire their human allies to argue with you on this matter. If you were to obey these people, you yourselves would become those who associate partners with Allah.

āyāt 122–124

This passage asks if someone who was spiritually dead but then brought to life with a guiding light is comparable to someone trapped in darkness from which they can never escape. It explains that the actions of disbelievers are made appealing to them, and that in every town, the greatest criminals are allowed to plot, though their plotting ultimately harms only themselves without them realizing it. It further states that when a sign comes to these people, they demand to be given revelation like the messengers of Allah, but Allah knows best to whom He entrusts His message. These wrongdoers will face humiliation before Allah and a severe punishment for their schemes.

āyāt 125–127

Allāh guides whomever He wishes by opening their heart to Islām. And whoever He wishes to lead astray, He makes their heart feel tight and constricted, as if they are struggling to climb to the sky. In this way, Allāh places uncleanness upon those who do not believe. This path is your Lord’s straight way, and He has made His signs clear for people who pay attention. For those who believe, their reward will be the Home of Peace with their Lord, and He will be their Protector because of the good deeds they used to do.

āyāt 128–130

On the Day of Gathering, God will address the jinn, asking them about misleading many humans. The humans who followed them will admit that they exploited each other and have reached their appointed end. God will then declare that the Fire is their eternal dwelling, unless God wills otherwise, for He is all-Wise and all-Knowing. This is how God makes wrongdoers allies with each other because of their deeds. God will then question both jinn and humans, asking if messengers from among them did not come to them, conveying God's messages and warning them about this Day. They will confess against themselves, realizing that the worldly life had deceived them, and they will testify that they were disbelievers.

āyāt 131–133

These verses explain that God does not destroy towns for their wrongdoing if their people are unaware of what they are doing. Everyone will achieve a rank based on their deeds, and God is fully aware of everything they do. God is self-sufficient and full of mercy; if He wills, He can remove you and replace you with others, just as He brought you forth from the descendants of another people before you.

āyāt 134–135

The āyāt tell us that what we have been promised will surely come to pass, and that no one can escape from God's power. It then instructs the Prophet ﷺ to tell his people to continue working according to their ways, while he ﷺ also continues his work, for they will soon discover who will ultimately succeed in their final home. Indeed, those who do wrong will not attain success.

āyāt 136–138

This passage describes how polytheists would set aside portions of their crops and livestock. They would claim some parts were for God and other parts were for their idols. However, they kept what was for God for their idols, while what was for their idols never reached God, showing how flawed their judgment was. The passage then explains that these 'partners' or idols also made it seem good to many polytheists to kill their own children, leading to their ruin and confusion in their faith. It states that if God had willed, they wouldn't have done this, so the Prophet ﷺ should leave them to their inventions. Finally, it mentions that these polytheists also declared certain animals and crops forbidden, saying only those they chose could eat them. They also forbade the use of certain camels for riding and would not mention God's name over some animals, all of which were lies they invented about God. God will punish them for these fabrications.

āyāt 139–141

Some people used to claim that what was in the wombs of certain animals was exclusively for their males and forbidden to their females, but if it was stillborn, then everyone could share in it. God will punish them for these invented claims, for He is All-Wise and All-Knowing. Those who ignorantly killed their children and forbade provisions that God had given them, inventing lies about God, have surely lost. God is the One who brings forth gardens with trellises and without, and palm trees, diverse crops, olives, and pomegranates that are both similar and different. You should eat from their fruit when it ripens and give its due on the day of harvest, but do not be wasteful, for God does not love those who waste.

āyāt 142–144

This section of the sūrah begins by mentioning different kinds of grazing livestock, some used for carrying burdens and some smaller. It instructs people to eat from what God has provided and not to follow the path of Satan, who is a clear enemy. The text then challenges those who make arbitrary prohibitions, pointing out that there are eight mates of sheep and goats, asking if God forbade the males, the females, or what their wombs contain, demanding knowledge for such claims. Similarly, it questions prohibitions regarding camels and cattle, asking if they were witnesses when God supposedly commanded such restrictions, and concludes by stating that no one is more unjust than those who invent lies about God to mislead people without knowledge, for God does not guide such wrongdoers.

āyāt 145–147

The Prophet ﷺ is instructed to say that in what has been revealed to him, only dead animals, spilled blood, pork (because it is impure), or an animal slaughtered for other than Allāh is forbidden to eat. However, if someone is forced to eat these things out of necessity, without desiring them or going beyond what is necessary, then Allāh is Forgiving and Merciful. Allāh also mentions that for the Jewish people, He forbade certain animals that do not have cloven hoofs, and from cattle and sheep, He forbade their fat, except for what is on their backs, their intestines, or what is mixed with bone, as a consequence of their transgressions. If people deny the Prophet ﷺ, he should tell them that while Allāh possesses vast mercy, His punishment cannot be averted from those who are criminals.

āyāt 148–150

The āyāt tell us that those who associate partners with God will claim that if God had willed, neither they nor their ancestors would have done so, nor would they have forbidden anything. It reminds us that previous generations also made similar denials until they faced God's punishment. The Prophet ﷺ is instructed to ask if they have any real knowledge to present, pointing out that they only follow assumptions and merely guess. He ﷺ is then told to state that God possesses the conclusive argument, and if He had willed, He would have guided everyone. Finally, the Prophet ﷺ is commanded to challenge them to bring witnesses who can testify that God prohibited such things, advising not to testify with them if they do, and not to follow the desires of those who deny God's signs, do not believe in the Hereafter, and associate partners with their Lord.

āyāt 152

These verses instruct believers not to touch the orphan's property unless it's for its betterment, until the orphan comes of age. They also command people to give full measure and weight with justice, reminding us that God does not burden anyone beyond their capacity. Furthermore, when speaking, especially in testimony, one must be just, even if it involves a close relative, and fulfill God’s covenant. God has commanded these things so that people may remember them.

āyāt 154–156

This passage continues by explaining that God previously gave Mūsā عليه السلام a complete Scripture, perfecting His favor upon the one who did good. That Scripture served as a detailed explanation of all things, providing guidance and mercy, so that the Children of Israel might believe in meeting their Lord. The text then declares that this Qur’ān is a blessed Book revealed by God, and people are instructed to follow it and be mindful of God to receive His mercy. This revelation is given so that people cannot claim that the Scripture was sent down only to two groups before them, and that they were unaware of its teachings.

āyāt 157–159

This passage warns against making excuses, explaining that a clear sign, guidance, and mercy have now come from your Lord. It then asks who is more unjust than someone who denies God's revelations and turns away from them, promising severe punishment for such rejection. It questions whether these deniers are waiting for angels to come to them, or for your Lord Himself, or for some major signs of your Lord to appear. It states that on the Day when some of your Lord's great signs manifest, faith will no longer benefit a soul that had not believed before, or had not done good through its faith. The Prophet ﷺ is then instructed to tell them to wait, for indeed, the believers are also waiting. Finally, the passage clarifies that the Prophet ﷺ has nothing to do with those who have divided their religion into sects; their matter is with God, who will inform them of their deeds.

āyāt 160–161

This passage explains that on the Day of Judgement, anyone who comes with a good deed will be rewarded tenfold, but one who comes with an evil deed will only be repaid its equivalent, and no one will be treated unfairly. The Prophet ﷺ is then instructed to say that his Lord has indeed guided him to a straight path, which is the correct religion—the way of Abraham عليه السلام, who was truly devoted to God and was not among those who associated partners with Him.

āyāt 163–165

The Prophet ﷺ is commanded to declare that God has no partners and that he ﷺ is the first to submit to Him. He ﷺ should also ask if it's right to seek a lord other than God, who is the Lord of everything. Each person is responsible for their own actions, and no one will carry another's burden; everyone will return to their Lord, who will inform them about their disagreements. God has made humanity successors on earth and elevated some in rank over others to test them with what He has given them, for He is swift in punishment yet also Forgiving and Merciful.