قُلْ لِعِبَادِيَ الَّذِينَ آمَنُوا يُقِيمُوا الصَّلَاةَ وَيُنْفِقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا بَيْعٌ فِيهِ وَلَا خِلَالٌ ﴿۳۱﴾ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَكُمْ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ الْأَنْهَارَ ﴿۳۲﴾ وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَيْنِ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ ﴿۳۳﴾ وَآتَاكُمْ مِنْ كُلِّ مَا سَأَلْتُمُوهُ وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ ﴿۳۴﴾

﴾31﴿ Qul li'ibaadiyal lazeena aamanoo yuqeemus Salaata wa yunfiqoo mimmaa razaqnaahum sirranw wa 'alaaniyatam min qabli any yaatiya Yawmul laa bai'un feehi wa laa khilaal
﴾32﴿ Allaahul lazee khalaqas samaawaati wal arda wa anzala minas samaaa'i maaa'an faakhraja bihee minas samaraati rizqal lakum wa sakhkhara lakumul fulka litajriya fil bahri bi amrihee wa sakhkhara lakumul anhaar
﴾33﴿ Wa sakhkhara lakumush shamsa walqamara daaa'ibaini wa sakhkhara lakumul laila wannahaar
﴾34﴿ Wa aataakum min kulli maa sa altumooh; wa in ta'uddoo ni'matal laahi laa tuhsoohaa; innal insaana lazaloo mun kaffaar

﴾31﴿ Say to My servants who have believed to establish prayer and spend from what We have provided them, secretly and openly, before a Day comes when there will be no trading or friendship
﴾32﴿ Allah is the One who created the heavens and the earth and sent down water from the sky, bringing forth fruits for your benefit. He subjected ships to you so they sail in the sea by His command, and He subjected the seas to you by His decree
﴾33﴿ And He subjected the sun and the moon for you, both constantly in motion by His command, and He subjected the night and the day for you by His decree
﴾34﴿ And He gave you of all that you needed. And if you try to count the blessings of Allah, you will never be able to enumerate them. Indeed, mankind is truly unjust and ungrateful

[31] In this verse, the righteous deeds that repel punishment are mentioned—as a contrast to the traits of the polytheists described in the previous verses, which were causes of punishment.
(يُقِيمُوا الصَّلَاةَ)—Here, a lam is implied before the verb, making the sentence connected to “قُلْ” (Say).
(سِرًّا وَعَلَانِيَةً)—Giving charity both secretly and openly is encouraged; either is valid depending on the situation.
(لَا بَيْعٌ فِيهِ وَلَا خِلَالٌ)—This phrase also appears in Surah Al-Baqarah, verse 254, and it means that on that Day (of Judgment), no trade or friendship will benefit, except for the righteous deeds mentioned.
Such sincerity and obedience are what is referred to as taqwā (God-consciousness).
And friendship based on taqwā will be of benefit—supported by verse 67 of Surah Az-Zukhruf, where it says: “Close friends, that Day, will be enemies to each other, except the righteous.”
[32] In this verse, there is a rational proof meant to remind of Tawḥīd (the oneness of Allah), along with the mention of five of Allah’s active attributes (ṣifāt fi‘liyyah).
(وَسَخَّرَ لَكُمُ الْأَنْهَارَ)—Allah has subjected the rivers for your benefit.
Since sea water is generally not useful for irrigation or drinking, the control over celestial bodies (like the sun and moon, which affect tides and marine navigation) is mentioned regarding the seas.
But rivers and other freshwater sources provide great benefit, so the subjugation of rivers is mentioned specifically here.
The phrase (بِأَمْرِهِ) indicates that the benefit from ships and rivers is entirely dependent on the command of Allah—nothing functions independently.
[33] This verse also presents a rational proof as a reminder of Tawḥīd, through the mention of Allah's control over four things.
In the previous verse, the foundational blessings and spatial (earthly) elements were mentioned—like rivers, ships, and land-based provisions.
In this verse, the temporal elements are mentioned—namely, the sun and moon, whose consistent cycles regulate time.
(دَائِبَيْنِ) means that they are continually functioning, without change in their behavior or pattern. It indicates their regularity and constancy, which does not alter—reflecting divine order and precision.
All of this points to Allah’s oneness and absolute control over both time and space.
[34] This verse also presents a rational proof meant to remind and awaken the mind to the truth of Tawḥīd.
At the end of the verse, there is a rebuke directed toward a specific type of person—the one who exchanges Allah’s blessings with disbelief. The phrase (فِي الْإِنسَانِ) includes “al” as a ‘ahdiyyah, meaning it's referring to a particular kind of human, not all people in general.
(مَا سَأَلْتُمُوهُ)—Here, sā’al (to ask) means need or dependence, whether the request is made verbally or merely exists in the heart or condition.
A similar usage is found in verse 29 of Surah Ar-Raḥmān, where Allah says: “Every day He is engaged in a matter.”—showing His continuous response to the needs of creation.
Thus, the verse highlights both Allah’s universal generosity and the ingratitude of some who reject Him despite receiving all that they need.