إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُدَبِّرُ الْأَمْرَ مَا مِنْ شَفِيعٍ إِلَّا مِنْ بَعْدِ إِذْنِهِ ذَلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ أَفَلَا تَذَكَّرُونَ ﴿۳﴾ إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا وَعْدَ اللَّهِ حَقًّا إِنَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ بِالْقِسْطِ وَالَّذِينَ كَفَرُوا لَهُمْ شَرَابٌ مِنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْفُرُونَ ﴿۴﴾

﴾3﴿ Inna Rabbakumul laahul lazee khalaqas samaawaati wal arda fee sittati aiyaamin thummas tawaa 'alal 'Arshi yudabbirul amra maa min shafee'in illaa min ba'di iznih; zalikumul laahu Rabbukum fa'budooh; afalaa tazakkaroon
﴾4﴿ Ilaihi marji'ukum jamee 'anw wa'dal laahi haqqaa; innahoo yabda'ul khalqa thumma yu'eeduhoo liyajziyal lazeena aamanoo wa 'amilus saalihaati bilqist; wallazeena kafaroo lahum sharaabun min hamee minw wa 'azaabun 'aleemun bimaa kaanoo yakfuroon

﴾3﴿ Indeed, your Lord is Allah, who created the heavens and the earth in six days, then established Himself above the Throne (in a manner befitting His Majesty). He manages all affairs; none can intercede except after His permission. That is Allah, your Lord, so worship Him. Will you not take heed
﴾4﴿ All will return to Him; this is the promise of Allah. Indeed, Allah's promise is true. He is the One who creates creation for the first time, and then He will recreate it so that He may justly recompense those who have believed and done righteous deeds. As for those who disbelieved, for them is a drink of boiling water and a painful punishment because of their disbelief

[3] This is an explanation of revelation, as mentioned in "Indeed, We have revealed," and it serves as a rational proof for monotheism.
This verse refutes coercive intercession and is linked to the command "so worship Him."
"Inna Rabbakum" affirms the oneness of Lordship, and here "Rabb" means the one who fulfills needs or the one worthy of worship.
"Allāhu alladhī" describes the knowledge of Allah the Exalted through three attributes:
(1) He is the Creator,
(2) He is above the Throne,
(3) He is the One who manages all affairs.
The meaning of "six days" and the explanation of "istawā 'ala al-‘arsh" is mentioned in Surah Al-A‘rāf.
"Al-amr"—the definite article "al" signifies totality, meaning all things and matters, and He has entrusted management to no saint or spiritual leader.
"Mā min shafī‘in"—this is a refutation of the belief of the polytheists, who say: we do not consider our deities as creators or controllers, but only as intercessors.
"Fa‘budūhu"—this is a refutation of associating partners with Him in worship.
[4] After the reminder of monotheism, this verse affirms the Hereafter in three statements, followed by glad tidings for the believers and fear of the Hereafter for the disbelievers.
This verse represents both warning (andhir) and glad tidings (bashshir).
"Li-yajziya"—the lām is connected either to "marji‘ukum" or to "ya‘īdahu"; this is the wisdom behind resurrection after death.
"Bil-qist"—this is connected to "yajziya." Qist is an attribute of Allah the Exalted, meaning He gives reward to the believers with justice.
Or qist can be a quality of the believers, meaning their monotheism and righteous deeds are the reason for the reward—thus, the bā’ indicates causality.
"Min ḥamīm"—the word min indicates that this is one type of drink, and there are other types as well.
"Bimā kānū yakfurūn"—this contrasts with bil-qist in the second interpretation.