وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا ﴿۸۲﴾ وَإِذَا أَنْعَمْنَا عَلَى الْإِنْسَانِ أَعْرَضَ وَنَأَى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَئُوسًا ﴿۸۳﴾ قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلًا ﴿۸۴﴾

﴾82﴿ Wa nunazzilu minal quraani maa huwa shifaaa'unw wa rahmatullil mu'mineena wa laa yazeeduz zaalimeena illaa khasaaraa
﴾83﴿ Wa izaaa an'amnaa 'alal insaani a'rada wa na-aa bijaani bihee wa izaa massahush sharru kaana ya'oosaa
﴾84﴿ Qul kulluny ya'malu 'alaa shaakilatihee fa rabbukum a'lamu biman huwa ahdaa sabeelaa

﴾82﴿ And We reveal in the Qur'an that which is a healing and a mercy for the believers, but it does not increase the wrongdoers except in loss
﴾83﴿ And when We bestow favor upon man, he turns away and distances himself; but when harm touches him, he is ever despairing
﴾84﴿ Say, Each person acts according to their own way, but your Lord is most knowing of who is best guided on the right path

[82] This verse encourages the recitation of the Qur'an, meaning it is highly necessary for a migrant to read the Qur'an. It also indicates that benefiting from the Qur'an requires faith, and if there is enmity and opposition, the Qur'an causes even greater loss—as seen in verses 64 and 68 of Surah Al-Ma'idah.
The meaning of "شفاءٌ" (a healing) refers to both spiritual and physical ailments. Spiritual diseases include polytheism, doubt, hypocrisy, and the like. Regarding physical ailments, reciting the Qur'an for blowing (ruqyah) is confirmed through many authentic narrations. However, writing amulets from the Qur'an is not established through any authentic marfu' (attributed directly to the Prophet) hadith, although there are mawquf (attributed to companions) narrations and practices of the early generations recorded in Zad al-Ma'ad by Ibn al-Qayyim and Ruh al-Ma‘ani under this verse.
The meaning of "وَرَحْمَةٌ" (and a mercy) is the increase of faith, firmness, and rewards that are obtained through the Noble Qur'an. The word "مِنَ الْقُرْآنِ" (from the Qur'an) could either be explanatory for "مَا هُوَ" (that which is) even though it precedes it, or it could be partitive, meaning that every portion of the Qur'an is healing and mercy.
[83] This describes the state of the wrongdoers mentioned in the previous verse, and it serves as a warning against turning away from monotheism and the Qur'an after encouragement toward the Qur'an. This turning away is due to wealth, comfort, and health—this is the meaning of "We have bestowed [نعمنَا]".
Their despair in times of hardship is also described. The meaning of "نَأَى بِجَانِبِهِ" is distancing oneself from the position of truth, or it means they become arrogant. "يَئُوسًا" has two interpretations:
1. They despair of Allah the Exalted, which is supported by verse 87 of Surah Yusuf.
2. In times of difficulty and hardship, they lose hope in their false deities and call solely upon Allah the Exalted—this was the habit of the Arab polytheists. Similar meanings appear in verses 9 and 10 of Surah Hud.
[84] In this verse, there is consolation for the Prophet (May Allah bless him and give him peace) and a declaration of disassociation from the polytheists, as mentioned in the previous verse.
The word "شَاكِلَتِهِ" means way, intention, or nature. A similar expression appears in verse 121 of Surah Hud.