فَهَلْ يَنْتَظِرُونَ إِلَّا مِثْلَ أَيَّامِ الَّذِينَ خَلَوْا مِنْ قَبْلِهِمْ قُلْ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ ﴿۱۰۲﴾ ثُمَّ نُنَجِّي رُسُلَنَا وَالَّذِينَ آمَنُوا كَذَلِكَ حَقًّا عَلَيْنَا نُنْجِ الْمُؤْمِنِينَ ﴿۱۰۳﴾ قُلْ يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي شَكٍّ مِنْ دِينِي فَلَا أَعْبُدُ الَّذِينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ وَلَكِنْ أَعْبُدُ اللَّهَ الَّذِي يَتَوَفَّاكُمْ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ ﴿۱۰۴﴾ وَأَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ ﴿۱۰۵﴾

﴾102﴿ Fahal yantaziroona illaa misla ayyaamil lazeena khalaw min qablihim; qul fantazirooo innee ma'akum minal muntazireen
﴾103﴿ Thumma nunajjee Rusulana wallazeena aamanoo; kazaalika haqqan 'alainaa nunjil mu'mineen
﴾104﴿ Qul yaaa ayyuhan naasu in kuntum fee shakk-in min deenee fa laa a'budul lazeena ta'budoona min doonil laahi wa laakin a'budul laahal lazee yatawaffaakum wa umirtu an akoona minal mu'mineen
﴾105﴿ Wa an aqim wajhaka liddeeni Haneefanw wa laa takoonanna minal mushrikeen

﴾102﴿ So they do not await except for events similar to those that befell those before them. Say, "Then wait, for indeed I am with you among those who wait
﴾103﴿ Then We saved Our messengers and those who believed; thus it is incumbent upon Us to save the believers
﴾104﴿ O people, if you are in doubt about my religion, then I do not worship those whom you worship besides Allah the Exalted, but I worship Allah alone, the One who will cause you to die. And I have been commanded to be among the believers
﴾105﴿ And it has been said to me: Straighten your body for the religion so that you may remain firm in monotheism, and do not be among the group of polytheists

[102] In this verse, there is a warning of worldly punishment for the deniers.
The meaning of “ayyām” (days) refers to the events of punishment that befell previous nations.
This is because the word ayyām is often used to refer to incidents of punishment.
It is also used in reference to blessings and favors as well.
[103] In this verse, there is glad tidings of salvation for the believers.
“Thumma” here indicates sequence, but it is used merely for conjunction (not necessarily for time order), and the part it connects to is omitted—implying something like: “So We destroy the deniers, and We save the believers.”
The verb is in the present tense, but it carries a past meaning due to the context, particularly the phrase “khalaw min qablihim” (those who passed before them).
“Haqqan ‘alaynā” (It is a duty upon Us)—this “right” is of two kinds:
1. Right of grace and generosity (tafaḍḍul): That is, Allah, the Exalted, has made it binding upon Himself as a promise.
2. Right of obligation or entitlement (istihqāq): This kind is not applicable to Allah, because He is the Doer of whatever He wills and is capable of all things. Therefore, no one can place any obligatory right upon Him.
For this reason, asking something “by the right of so-and-so” is impermissible if the intended meaning is the second (entitlement), as that does not apply to Allah.
And even if one means the first (grace), it creates ambiguity and could imply the second meaning, which is not appropriate.
Also, there is no authentic hadith to support this wording.
So, “haqqan ‘alaynā” here refers to a right established by Allah's grace and promise—not an obligatory right—because nothing can be truly obligatory upon Allah, the Exalted.
[104] In this verse, the Prophet is commanded to present a detailed explanation of tawḥīd (the oneness of Allah).
It is also a refutation of shirk in acts of worship.
The essence is: if people have doubt regarding Islam, then clarify for them its fundamental principle, which is tawḥīd—because the key distinction between Islam and other religions lies in this concept of monotheism.
Note: Doubt (shakk) refers to the state where two sides seem equal in possibility.
This word was used here because, in terms of secondary acts of worship and many everyday dealings, the practices of the polytheists and the believers appeared similar.
So a doubt naturally arose: what exactly is the difference between them?
This verse then explains that distinction—tawḥīd.
Before “fa-lā aʿbud” (so I do not worship), the implied statement is: “then listen to remove your doubt.”
“Alladhī yatawaffākum” (the One who takes your souls)—the mention of death here is a reference to prior life and the gradual nurturing of a person until their death.
This serves as evidence of Allah’s power.
Death specifically is mentioned because it naturally brings a greater sense of fear.
“Wa umirtu an akūna” (and I have been commanded to be)—this shows that worship is an outward act, while faith is an inward act, and it implies that proper action must be accompanied by correct belief (faith).
[105] At the beginning of this verse, the word “qīla” (it was said) is implied.
“Wajhaka” (your face) is mentioned, but what is meant by it is your entire self and all your actions.
In the previous verse, tawḥīd was mentioned, and in this verse, the command is given for steadfastness upon it and to avoid shirk.
“Al-mushrikīn” refers to the polytheists, and the meaning is: do not maintain any kind of association or attachment with them.