وَمَا ظَنُّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ ﴿۶۰﴾ وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ مِنْ قُرْآنٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ وَمَا يَعْزُبُ عَنْ رَبِّكَ مِنْ مِثْقَالِ ذَرَّةٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَلَا أَصْغَرَ مِنْ ذَلِكَ وَلَا أَكْبَرَ إِلَّا فِي كِتَابٍ مُبِينٍ ﴿۶۱﴾ أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿۶۲﴾ الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ ﴿۶۳﴾

﴾60﴿ Wa maa zannul lazeena yaftaroona 'alal laahil kaziba Yawmal Qiyaamah; innal laaha lazoo fadlin 'alan naasi wa laakinna aksarahum laa yashkuroon
﴾61﴿ Wa maa takoonu fee sha'ninw wa maa tatloo minhu min qur'aaninw wa laa ta'maloona min 'amalin illaa kunnaa 'alaikum shuhoodan iz tufeedoona feeh; wa maa ya'zubu 'ar Rabbika min misqaali zarratin fil ardi wa laa fis samaaa'i wa laaa asghara min zaalika wa laaa akbara illaa fee Kitaabin Mubeen
﴾62﴿ Alaa innaa awliyaaa'al laahi laa khawfun 'alaihim wa laa hum yahzanoon
﴾63﴿ Allazeena aamanoo wa kaanoo yattaqoon

﴾60﴿ And what is the assumption of those who fabricate lies against Allah on the Day of Resurrection? Indeed, Allah is most gracious to mankind, but most of mankind are not grateful
﴾61﴿ And you are not in any state, nor do you recite any verse from the Qur'an, nor do you perform any deed, except that We are witnesses over you when you engage in it. And not even the weight of an atom on earth or in the heavens is hidden from your Lord, nor anything smaller than that or greater, but it is all recorded in a clear Book (the knowledge of Allah)
﴾62﴿ Be aware! Indeed, the friends of Allah (awliya' Allah) shall have no fear upon them, nor shall they grieve (on the Day of Judgment)
﴾63﴿ The ones who have believed and guard themselves from every sin

[60] In this verse, there is a rebuke to the active polytheists (mushrikeen fi‘lī) who fabricate lies against Allah, claiming things like making unlawful what Allah has made lawful, or vice versa.
(إِنَّ اللَّهَ لَذُو فَضْلٍ) – The intended meaning of Allah's grace (فضل) here is:
The worldly blessings He gives: sustenance, delay (respite), and ease. Also included is the Qur’an itself, which contains clear rulings on what is truly halal and haram.
(يَوْمَ الْقِيَامَةِ) – This phrase is grammatically connected to ظنّ (their assumption), meaning: What do they think will happen to them on the Day of Resurrection?
Alternatively, a phrase is omitted for brevity, such as: (ماذا يُفعل بهم يوم القيامة) – What will be done to them on the Day of Judgment?
In both readings, the verse is calling out the arrogance and false confidence of those who lie against Allah, asking: What do they really expect when they meet their Lord?
[61] This verse presents a rational proof that Allah the Exalted is fully aware of everything hidden and apparent.
(شَأْنٍ) – If taken as a verbal noun (masdar), it means intention or concern. If taken as a noun of state, it means any condition or matter of significance.
Here, shā’n refers to the private states of the Prophet (peace be upon him)—the matters related to his solitude or personal acts.
(وَمَا تَتْلُو مِنْهُ) – This refers to the Prophet’s public recitation of the Qur’an to the people. The pronoun (منه) returns to Allah, and (من قرآن) means either: “Some of the Qur’an” (min = partitive), or the pronoun returns to Qur’an, and the second use of Qur’an refers to a portion of it (such as a verse or surah).
(وَلَا تَعْمَلُونَ) – This refers to all the actions of the Ummah.
(وَلَا أَصْغَرَ) – This is conjoined to the phrase (مثقال), emphasizing that nothing, even the smallest, escapes Allah’s knowledge. It is in the accusative case (منصوب) because it is the subject of lā nafī al-jins (a type of negation that nullifies the existence of a whole category).
(فِي الْأَرْضِ وَلَا فِي السَّمَاءِ) – A similar phrase appears in Surah Saba, verse 3, but there the order is reversed.
Question: Why is “earth” mentioned first here, whereas in Surah Saba it's last? Answer: In this verse, the focus is first on the states and actions of people on earth, so earth is mentioned first to match the context.
(كِتَابٍ مُبِينٍ) – Refers to the Preserved Tablet (al-Lawḥ al-Maḥfūẓ), which symbolizes Allah’s complete and perfect knowledge.
[62] In this verse, there is glad tidings for the righteous, and it reveals an important point:
The polytheists considered certain individuals—like pious people and saints—as intercessors (شفعاء) and worshipped them. But Allah the Exalted, in these verses, clarifies the reality: people can indeed become awliyā’ of Allah (friends of Allah), but they cannot become intercessors on their own authority.
(لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ) – This means that such people will have no fear in the grave or on the Day of Judgment, nor will they grieve.
(أَوْلِيَاءَ اللَّهِ) – Wilāyah from the servant’s side means: loving Allah, obeying Him in worship and devotion. From Allah’s side, wilāyah means: love, protection, and divine assistance.
The second meaning (from Allah’s side) aligns with Surah Al-Baqarah, verse 257, where it is said: “Allah is the Guardian of those who believe.”
[63] In this verse, the description of the noble awliyā’ (friends of Allah) is given through two qualities:
1. Imān (faith) – which here means complete and perfected faith, both in belief and in conviction.
2. Taqwā (piety) – which means protection from shirk (associating partners), bid‘ah (innovation), and sins.
Al-Khāzin mentions that a wali of Allah is one whose belief is sound—based on evidence—and whose actions are righteous and in accordance with Sharī‘ah.
It is also narrated in a mursal hadith: “The awliyā’ of Allah are those who, when seen, remind you of Allah.”
This verse is a proof that anyone who opposes even a single ruling of Sharī‘ah—through acts of shirk, innovation, or sin—cannot be considered a wali of Allah.
True wilayah requires both sound creed and obedient action in full submission to divine law.