لَهُمُ الْبُشْرَى فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ ﴿۶۴﴾ وَلَا يَحْزُنْكَ قَوْلُهُمْ إِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا هُوَ السَّمِيعُ الْعَلِيمُ ﴿۶۵﴾ أَلَا إِنَّ لِلَّهِ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَمَا يَتَّبِعُ الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ شُرَكَاءَ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ ﴿۶۶﴾ هُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ وَالنَّهَارَ مُبْصِرًا إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَسْمَعُونَ ﴿۶۷﴾

﴾64﴿ Lahumul bushraa fil hayaatid dunyaa wa fil Aakhirah; laa tabdeela li kalimaatil laah; zaalika huwal fawzul 'azeem
﴾65﴿ Wa laa yahzunka qawluhum; innal 'izzata lillaahi jamee'aa; Huwas Samee'ul 'Aleem
﴾66﴿ Alaaa inna lillaahi man fis samaawaati wa man fil ard; wa maa yattabi'ul lazeena yad'oona min doonil laahi shurakaaa'; iny yattabi'oona illaz zanna wa in hum illaa yakhrusoon
﴾67﴿ Huwal lazee ja'ala lakumul laila litaskunoo feehi wannahaara mubsiraa; inna fee zaalika la Aayaatil li qawminy yasma'oon

﴾64﴿ For them is good tidings in the life of this world and in the Hereafter. There is no change in the words of Allah. That is the great attainment
﴾65﴿ And do not let their words grieve you; indeed, all honor belongs to Allah entirely. He is the All-Hearing, the All-Knowing
﴾66﴿ Be aware that indeed, to Allah belongs whoever is in the heavens and whoever is on the earth. And those who invoke others besides Allah do not follow [the truth]; they merely follow conjecture, and they do nothing but guess
﴾67﴿ Allah is the One who made the night for you, so that you may rest in it, and made the day bright. Indeed, in this are signs of Allah's oneness for those who listen attentively

[64] In this verse, there is glad tidings (بشارت) for the awliyā’ of Allah (the friends of Allah).
In the world, the purpose of this glad tidings is that at the time of death, the angels give them the good news of Paradise. It also includes seeing true dreams, which are a form of divine glad tidings.
According to a hadith in Sahih Muslim, a person does righteous deeds, and others praise him for them—this, too, is considered a form of glad tidings for the believer.
Therefore, the phrase “al-bushrā” is general—it may come from angels or even from humans as a sign from Allah.
In the Hereafter, the glad tidings are that when the believers rise from their graves, the angels will welcome them with the news of Paradise.
[65] This verse is a consolation for the Prophet (peace be upon him) and his followers. It reassures them that if the disbelieving people reject or slander them, it does not diminish their honor, because true honor (ʿizzah) belongs to Allah alone.
The connection to the previous verses is this: the wali of Allah may be mocked or criticized by the deniers, but he pays no attention to their insults, and his status and honor with Allah remain unaffected.
This teaches that real dignity and worth are not determined by people's opinions but by one’s closeness to Allah.
[66] In this verse, there is a rebuke to the polytheists and also a rational proof. It serves as the reason ('illah) for the previous statement: “Indeed, all honor belongs to Allah entirely”.
In this verse, the word "مَن" is used, which refers specifically to those with intellect—angels, humans, and jinn. In contrast, in verse 55 the word "ما" was used, which either refers to beings without intellect (like animals or objects) or is general.
Here, "مَن" is used to make it clear that even the awliyā’ of Allah are owned by Allah and cannot be His partners.
(وَمَا يَتَّبِعُ الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ شُرَكَاءَ) – This phrase has two interpretations:
1. First interpretation: “شركاء (partners)” is the object of يَتَّبِعُ (they follow), and it refers to the awliyā’ of Allah. – Meaning: the polytheists do not follow the awliyā’ in matters of faith, but instead ascribe them as partners to Allah.
2. Second interpretation: “شركاء” is the object of يَدْعُونَ (they call upon), and the object of يَتَّبِعُ is omitted. – Meaning: these people call upon others besides Allah, claiming them to be partners, but they do not follow any proof. Rather, they simply follow speculation and assumption.
In both explanations, the word "ما" can be interpreted as negating (نَافِیَه). Alternatively, in the last interpretation, "ما" can be understood as interrogative (اسْتِفْهَامِيَّه), meaning: What are they really following?
(إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ) – Here arises a question: Isn’t "إِنْ" and "إِلَّا" used for exclusive restriction? How can there be two separate restrictions in one sentence?
Answer 1: The first restriction refers to their following (اتباع)—that it is based only on assumption. The second restriction refers to the content of their shirk speech—that it is nothing but lies.
Answer 2: There are two types of assumption (ظنّ):
1. That which is based on valid evidence, such as sharʿī proof.
2. That which has no sound basis—this is the kind of assumption referred to here. The second sentence emphasizes that their assumption is of the baseless type.
[67] This verse presents a rational proof for Tawḥīd (the oneness of Allah). In it, certain words have been omitted for brevity, a style often used in the Qur’an for eloquence and conciseness.
The full, expanded meaning is: (جعل لكم الليل مظلمًا) – He made the night dark for you, and after that, it is implied: (والنهار مبصرًا) – and the day bright, and then: (لتبتغوا من فضله) – so that you may seek from His bounty.
This same style of expression appears in verse 73 of Surah Al-Qasas, where the alternation of night and day is also presented as a sign of Allah’s power.
The structure of the verse highlights that the orderly system of night and day—designed for rest and work—is a clear indication that the one who created such balance must be one and alone in power, deserving of worship without partners.