قُلْ سِيرُوا فِي الْأَرْضِ ثُمَّ انْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ ﴿۱۱﴾ قُلْ لِمَنْ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ قُلْ لِلَّهِ كَتَبَ عَلَى نَفْسِهِ الرَّحْمَةَ لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ ﴿۱۲﴾ وَلَهُ مَا سَكَنَ فِي اللَّيْلِ وَالنَّهَارِ وَهُوَ السَّمِيعُ الْعَلِيمُ ﴿۱۳﴾ قُلْ أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ قُلْ إِنِّي أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ ﴿۱۴﴾

﴾11﴿ Qul seeroo fil ardi summan zuroo kaifa kaana 'aaqibatul mukazzibeen
﴾12﴿ Qul limam maa fis samaawaati wal ardi qul lillaah; kataba 'alaa nafsihir rahmah; la yajma 'annakum ilaa Yawmil Qiyaamati laa raiba feeh; allazeena khasirooo anfusahum fahum laa yu'minoon
﴾13﴿ Wa lahoo maa sakana fillaili wannahaar; wa Huwas Samee'ul Aleem
﴾14﴿ Qul aghairal laahi attakhizu waliyyan faatiris samaawaati wal ardi wa Huwa yut'imu wa laa yut'am; qul inneee umirtu an akoona awwala man aslama wa laa takoonanna minal mushrikeen

﴾11﴿ Say: Look in the earth and see how the actions of those who deny (the truth) were
﴾12﴿ Say, for whom is it: the authority of what is in the heavens and the earth? Say it is for Allah Almighty, he has made it necessary to have mercy on yourself, of course, it will gather you on the Day of Resurrection, there is no doubt about it, Those who have harmed themselves, then they do not believe
﴾13﴿ And in the power of Allah the Most High is that which rests in the night and moves in the day, and He is the All-Hearing and the All-Knowing
﴾14﴿ Say: Shall I take a helper other than Allah, the Creator of the heavens and the earth, and He gives food and He is not given food - Say, it has been decreed that I should be the first of those who accept monotheism, and do not be among the polytheists

[11] This relates to the previous verse: “Travel” (Seeroo) — the intended meaning is physical travel by foot, and it also includes reflective study and exploration.
“Then observe” (Thumma unzuroo) — the intended meaning of “observe” is general and includes:
1. Looking with the eyes
2. Thinking and deeply contemplating
[12] From here up to verse 37 is the second section. In it, there are: four rational proofs, four methods of instruction using the phrase “Say” (Qul), four warnings (zajr), four consolations, four warnings about the Hereafter, one encouragement to renounce the world (tazheed fi al-dunya), and the answer to one question.
This verse is a rational proof based on silent acknowledgment (iqraar sukooti), indicating that the control of what is above and below belongs to Allah alone.
He has made mercy obligatory upon Himself for the believers, as also mentioned in verse 55 of this Surah.
And His mercy toward the disbelievers is that He has delayed their punishment until the Day of Judgment.
However, some people have brought deficiency upon themselves and reject monotheism; thus, even after the proofs, they still do not believe.
(Question): Is disbelief a cause of loss? And from this, can we understand the opposite?
(Answer): Here, deficiency means abandoning the use of reason and intellect, not listening to the Qur’anic evidences, and being trapped in blind imitation — and this is the cause of disbelief.
So in this verse: the first is a rational proof by acknowledgment, then an encouragement to believe, then a warning, then a rebuke.
[13] This is another proof: (sakana) — He brings calm in the night, and movement takes place during the day.
The word “al-nahār” (the day) implies “nashr” (spreading out or dispersion), though the word itself is hidden — based on evidence from Surah Al-Furqan (25:47).
The night is specifically associated with calmness because mercy and blessings are greater in stillness than in movement and dispersion.
The previous proof was related to spatial realities (makāniyāt), while this one is related to temporal realities (zamāniyāt).
And if sakan is understood to mean dwelling (rather than calm), then nashr (spreading) would not necessarily be implied.
[14] This is the method of teaching and responding to questions, and this is the first type, the purpose of which is to establish firmness in the belief of Tawhid (the Oneness of Allah).
The first question: Tell us about our deities—are they helpers?
The answer is given in the first "Say" (Qul).
The second question: Is accepting this Tawhid a necessary issue?
The answer is given in the second "Say" (Qul), which shows that this matter is commanded.
So much so that because of this matter, disavowal from the polytheists is necessary—(“And do not be of the polytheists”).
(Waliyyan) means Lord, deity, helper.
(Fatir) indicates that both (Lord and deity) are derived from separate roots through the first creation.
(And He feeds) – provision is in His control.
(And He is not fed) – with this, the illusion is rejected that parents also feed their children.
Some elderly ones rely on saints? The answer is that Allah, the Exalted, is not in need of food, while all other creations are in need of it.
Surah Al-Ma'idah, verse (75), and Surah Adh-Dhariyat, verses (57–58) support this.
(Awwala man aslam) – because the Prophet is the first Muslim in his Ummah, as mentioned in verse (163) of this Surah.