مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولًا وَكَفَى بِاللَّهِ شَهِيدًا ﴿۷۹﴾ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ وَمَنْ تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا ﴿۸۰﴾ وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا مِنْ عِنْدِكَ بَيَّتَ طَائِفَةٌ مِنْهُمْ غَيْرَ الَّذِي تَقُولُ وَاللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلًا ﴿۸۱﴾ أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا ﴿۸۲﴾

﴾79﴿ Maaa asaabaka min hasanatin faminal laahi wa maaa asaaabaka min saiyi'atin famin nafsik; wa arsalnaaka linnaasi Rasoolaa; wa kafaa billaahi Shaheedaa
﴾80﴿ Many yuti'ir Rasoola faqad ataa'al laaha wa man tawallaa famaaa arsalnaaka 'alaihim hafeezaa
﴾81﴿ Wa yaqooloona ta'atun fa izaa barazoo min 'indika baiyata taaa'ifatum minhum ghairal lazee taqoolu wallaahu yaktubu maa yubaiyitoona fa a'rid 'anhum wa tawakkal 'alal laah; wa kafaa billaahi Wakeelaa
﴾82﴿ Afalaa yatadabbaroonal Qur'aan; wa law kaana min 'indi ghairil laahi la wajadoo fee ikhtilaafan kaseeraa

﴾79﴿ Whatever good comes to you is from the bounty of Allah, and whatever hardship befalls you is from your own self (your own mistakes).
And We have sent you as a Messenger to the people, and Allah is sufficient as a Witness.
﴾80﴿ Whoever obeys the Messenger has certainly obeyed Allah, and whoever turns away—then We have not sent you as a guardian over them.
﴾81﴿ And they say, “We hear and obey,” but when they leave you, a group of them meet in secret at night, plotting something other than what they said.
But Allah records what they plan in their gatherings.
So turn away from them, and place your trust in Allah—Allah is sufficient as a disposer of affairs.
﴾82﴿ Do they not reflect upon the Qur’an? If it had been from other than Allah, they would surely have found in it much contradiction.

[79] This verse refutes the statement of the hypocrites in the previous verse.
The meaning is that good fortune is solely from the grace of Allah—there is no obligation upon Allah to give it, and even if it is a result of good deeds, that too is only by Allah’s favor.
Times of hardship are due to a person’s own mistakes.
In the last sentence, the truthfulness of the Messenger is affirmed.
To refute the belief of the hypocrites, “shaheedan” (as a Witness) means that Allah is a witness to the truth of the Prophet (may Allah bless him and give him peace).
“Fa min nafsik” (“from your own self”) means due to the sins of the soul—the address is to the Prophet (may Allah bless him and give him peace), but what is intended is his community.
[80] This is an encouragement to obey the Messenger, after the truthfulness of the Messenger has been established.
Obedience to Allah is not made separate from obedience to the Messenger, because the knowledge of obedience to Allah (which is found in the Qur’an) is attained through obeying the Messenger—and not the other way around.
As for “fa ma arsalnaka,” the consequence is left unstated, meaning: you will not be questioned about them.
[81] This is a warning to the hypocrites, and one of their faults is mentioned in this verse.
“Ghayra allathee taqool” (“other than what you say”): one interpretation is that “taqool” is in the feminine form, and its pronoun refers back to the group.
The second interpretation is that it is the second person form, addressing the Prophet (may Allah bless him and give him peace).
[82] This is also a warning to the hypocrites, and it mentions one of their faults.
From this verse, it becomes clear that the purpose of the Qur’an is not merely recitation, but reflection (tadabbur).
The verse is also proof of the truth of the Qur’an: if this book were not from Allah, it would contain many errors and contradictions, but there are none—so it is clear that this is the Book of Allah.
“Discrepancy” here means contradiction and error, where one statement would oppose another—this is not found in the Qur’an.
Also, there is no difference in the level of eloquence in the Qur’an (i.e., all of it is supremely eloquent), and regarding the differences in qira’at (recitations), these are only variations in recitation and do not change the meaning, so they are not harmful.