وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَإِنَّ السَّاعَةَ لَآتِيَةٌ فَاصْفَحِ الصَّفْحَ الْجَمِيلَ ﴿۸۵﴾ إِنَّ رَبَّكَ هُوَ الْخَلَّاقُ الْعَلِيمُ ﴿۸۶﴾ وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ ﴿۸۷﴾ لَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ وَلَا تَحْزَنْ عَلَيْهِمْ وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ ﴿۸۸﴾ وَقُلْ إِنِّي أَنَا النَّذِيرُ الْمُبِينُ ﴿۸۹﴾ كَمَا أَنْزَلْنَا عَلَى الْمُقْتَسِمِينَ ﴿۹۰﴾

﴾85﴿ Wa maa khalaqnas samaawaati wal arda wa maa bainahumaaa illaa bilhaqq; wa innas Saa'ata la aatiyatun fasfahis safhal jameel
﴾86﴿ Inna Rabbaka Huwal khallaaqul 'aleem
﴾87﴿ Inna Rabbaka Huwal khallaaqul 'aleem
﴾88﴿ Laa tamuddanna 'ainaika ilaa maa matta 'naa biheee azwaajam minhum wa laa tahzan 'alaihim wakhfid janaahaka lilmu 'mineen
﴾89﴿ Wa qul inneee anan nazeerul mubeen
﴾90﴿ Kamaaa anzalnaa 'alal muqtasimeen

﴾85﴿ And We did not create the heavens and the earth and whatever is between them except in truth. And indeed, the Hour is coming, so turn away with gracious forgiveness
﴾86﴿ Indeed, your Lord is the Creator, the All-Knowing of all things
﴾87﴿ And indeed, We have given you the seven oft-repeated verses and the great Qur'an
﴾88﴿ And do not extend your eyes toward the luxuries We have given to various groups among the disbelievers, and do not grieve over them, and lower your wing for the believers
﴾89﴿ And say, Indeed, I am a clear warner
﴾90﴿ Just as We sent down punishment upon those who divided

[85] This verse presents the reason for the punishment of past nations: Allah the Exalted created the heavens and the earth based on justice, and justice demands that criminals and polytheists be punished. The word “ḥaqq” (حق) here means justice. And this punishment is not limited to this world—rather, it also includes the Hereafter, as is clear from the following statement: (وَإِنَّ السَّاعَةَ لَآتِيَةٌ) – And indeed, the Hour is surely coming. Alternatively, “ḥaqq” may mean tawḥīd (monotheism)—that all of creation points to Allah’s oneness, so why do people deny it? From this verse, ten etiquettes of a preacher (muballigh) are also derived, serving as a consolation to the Prophet (May Allah bless him and give him peace)—and this marks the mention of the first etiquette: “Ṣafḥ jamīl” (beautiful forbearance) refers to turning away and declaring disassociation purely for the sake of Allah, without selfish motives or desires. This expression also appears in verse 10 of Surah al-Muzzammil, and here it means: forgive them regarding personal rights—therefore, this verse is not abrogated. Rather, it commands the Prophet to disassociate from the polytheists, and this remains an obligation at all times, with no possibility of abrogation.
[86] This verse serves as evidence for the previous statement: (وَإِنَّ السَّاعَةَ لَآتِيَةٌ) – Indeed, the Hour is surely coming. Because Allah’s power to create everything and His complete knowledge of all things is a clear proof that Allah is fully capable of resurrecting creation once again.
[87] This is the reason for fasfah and also for the next lā tamdun – meaning it is necessary for the people of the Qur'an to disassociate from the polytheists.
Regarding (sab‘an mina al-mathānī), the preferred opinion is that what is meant by it is Sūrat al-Fātiḥah, because this is mentioned in an authentic and elevated hadith of Bukhārī from Abū Sa‘īd ibn al-Mu‘allā.
It is called mathānī because Sūrat al-Fātiḥah is repeatedly recited in every rak‘ah of all prayers.
As for (wa al-Qur’ān al-‘aẓīm), this also refers to Sūrat al-Fātiḥah, and this too is found in an authentic hadith stating that this surah contains the great themes of the Noble Qur’an.
[88] In this verse, three etiquettes are mentioned for the one who conveys the message:
First, do not grieve over the worldly arrangements and over the people who are devoted to the world. (Azwājan) refers to those wealthy people who are alike in their riches. A similar mention is found in verse 131 of Sūrah Ṭā Hā.
The second etiquette is that if these worldly people do not believe, do not be saddened over them. What is meant here is that grief and distress which distract a person from calling and preaching.
The third etiquette is to show gentleness and compassion toward the believers and to draw them close, just as a bird spreads its wings and shelters its young beneath them. This is also mentioned in verse 215 of Sūrah al-Shu‘arā.
[89] In this verse, another etiquette is mentioned: (al-mubīn) – meaning that in warning others, there should be no ambiguity, concealment of the truth, or favoritism toward anyone.
[90] In this verse, there is an example of a worldly warning that was relevant to the people of Makkah. The meaning of the verse is: I warn you of a punishment similar to the punishment We sent down upon the muqtasimīn (those who divided).
The preferred opinion is that these were sixteen individuals whom Walīd ibn al-Mughīrah had appointed during the time of Hajj. They had divided the roads of Makkah among themselves and were preventing people from reaching the Prophet (May Allah bless him and give him peace).
Allah the Exalted sent punishment upon them. They were called muqtasimīn either because they divided the roads of Makkah or because they had sworn oaths.