وَقُلْنَا مِنْ بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا ﴿۱۰۴﴾ وَبِالْحَقِّ أَنْزَلْنَاهُ وَبِالْحَقِّ نَزَلَ وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا ﴿۱۰۵﴾ وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ وَنَزَّلْنَاهُ تَنْزِيلًا ﴿۱۰۶﴾ قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا ﴿۱۰۷﴾ وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا ﴿۱۰۸﴾

﴾104﴿ Wa qulnaa min ba'dihee li Baneee Israaa'eelas kunul arda fa izaa jaaa'a wa'dul aakhirati ji'naa bikum lafeefaa
﴾105﴿ Wa bilhaqqi anzalnaahu wa bilhaqqi nazal; wa maaa arsalnaaka illaa mubash shiranw wa nazeeraa
﴾106﴿ Wa quraanan faraqnaahu litaqra ahoo 'alan naasi 'alaa muksinw wa nazzalnaahu tanzeelaa
﴾107﴿ Qul aaminoo biheee aw laa tu'minoo; innal lazeena ootul 'ilma min qabliheee izaa yutlaa 'alaihim yakhirroona lil azqaani sujjadaa
﴾108﴿ Wa yaqooloona Subhaana Rabbinaaa in kaana wa'du Rabbinaa lamaf'oolaa

﴾104﴿ And We said to the Children of Israel after that, Dwell in the land, and when the promise of the Hereafter comes to pass, We will bring you forth all together
﴾105﴿ And with the truth, We have begun the revelation of this Qur'an, and with the truth, it has been sent down. And We have not sent you except as a bearer of glad tidings and a warner
﴾106﴿ And We have divided the Qur'an into parts so that you may recite it to the people gradually, and We have sent it down in stages
﴾107﴿ Say, Believe in it or do not believe. Indeed, those who were given knowledge before it, when it is recited to them, they fall upon their faces in prostration
﴾108﴿ And they say, Glory be to our Lord! Indeed, the promise of our Lord is ever fulfilled

[104] This verse mentions the blessings upon the Children of Israel, along with a warning of the Hereafter.
The term "الْأَرْضَ" (the land) refers to the land of Sham and also to the land of Egypt during the time of David (peace be upon him).
There is also a subtle indication in this verse that the people of Mecca likewise deny the Messenger and will eventually expel him from Mecca—just as Pharaoh expelled the Children of Israel.
Yet the believers will remain settled in the lands of Mecca and Medina.
[105] In this verse, there is encouragement toward the Qur'an, emphasizing that its revelation began with truth and reached the earth with truth—meaning that no alteration occurred in between.
There is also an implicit warning: Pharaoh denied the truth and was consequently punished, so if the present people deny the Qur'an—which is the truth—they too will face punishment.
Additionally, this verse affirms the truthfulness of the Messenger.
[106] This verse is also connected to the previous one. In "فَرَقْنَاهُ", the intended meaning is that We divided this Qur'an into surahs and verses so that it would be recited to the people gradually, allowing them to understand it.
In "نَزَّلْنَاهُ", there is an indication that it was revealed little by little.
"وَقُرْآنًا" is in the accusative case due to an implied verb that is interpreted from what follows; the actual verb is omitted.
Regarding "فَرَقْنَاهُ", there are two recitations—one with a lighter pronunciation (takhfīf) and the other with emphasis (tashdīd). However, it is better interpreted here that the lighter version carries the same meaning as the emphasized one, referring to the division of the Qur'an into verses and chapters.
This also serves as a response to the objection of the deniers who used to ask why the Qur'an was not revealed all at once.
[107] After stating the truth of the Qur'an and answering their question, firstly, it is a warning to the deniers.
Then comes a transmitted proof from the People of the Book and the righteous predecessors.
The meaning of adhqān is the forehead and face, by mentioning a nearby part while intending the whole.
This indicates the greater humility in prostration, as they bring their beards closer to the ground due to increased humility.
And since what is intended is not literally the chin and beard touching the ground, it does not say ‘alā al-adhqān.
Those who were given knowledge (ūtu al-‘ilm) refers to those scholars who hold firmly to the Book of Allah, the Exalted, and act upon it; their testimony is also accepted.
[108] This is a proof for reciting tasbīḥ (glorification) in the state of prostration — meaning, in their books, there was a prophecy about the final Messenger, and he was given a promise about him.