ذَلِكَ جَزَاؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا وَاتَّخَذُوا آيَاتِي وَرُسُلِي هُزُوًا ﴿۱۰۶﴾ إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا ﴿۱۰۷﴾ خَالِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا ﴿۱۰۸﴾ قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنْفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا ﴿۱۰۹﴾ قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا ﴿۱۱۰﴾

﴾106﴿ Zaalika jazaaa'uhum jahannamu bimaa kafaroo wattakhazooo Aayaatee wa Rusulee huzuwaa
﴾107﴿ Innal lazeena aamanoo wa 'amilus saalihaati kaanat lahum Jannaatul Firdawsi nuzulaa
﴾108﴿ Khaalideena feeha laa yabghoona 'anhaa hiwalaa
﴾109﴿ Qul law kaanal bahru midaadal li kalimaati Rabbee lanafidal bahru qabla an tanfada Kalimaatu Rabbee wa law ji'naa bimislihee madadaa
﴾110﴿ Qul innamaaa ana basharum mislukum yoohaaa ilaiya annamaa ilaahukum Ilaahunw Waahid; faman kaana yarjoo liqaaa'a Rabbihee falya'mal 'amalan saalihanw wa laa yushrik bi'ibaadati Rabbiheee ahadaa

﴾106﴿ That is their recompense—Hell—because they disbelieved and took My signs and My messengers in mockery
﴾107﴿ Indeed, those who have believed and done righteous deeds will have the Gardens of Paradise as a welcoming abode
﴾108﴿ They will abide therein eternally; they will not desire any change from it
﴾109﴿ Say, If the seas were ink for [writing] the words of my Lord, the seas would be exhausted before the words of my Lord were finished, even if We brought the like of it as a supplement
﴾110﴿ Say, I am only a man like you, to whom it has been revealed that your God is one God. So whoever hopes for the meeting with his Lord, let him do righteous deeds and not associate anyone in the worship of his Lord

[106] In this verse, two reasons are mentioned for what was stated earlier:
First, their disbelief and shirk (polytheism); and second, their considering the signs of Allah and the traditions of the messengers as useless and meaningless.
These two are always the root causes of shirk and innovations—that people do not derive their beliefs and actions from the Qur’an and Sunnah.
[107,108] This verse gives glad tidings to the people of faith. The phrase (lā yabghūna ʿanhā ḥiwalan) indicates that in Paradise, there is no burden or deficiency—so they will not desire to leave it for any other place.
Paradise al-Firdaus is the highest and most virtuous level of Jannah.
According to some narrations, the ones referred to in this verse as callers to the truth include the Companions of the Cave, Musa (peace be upon him), Khidr (peace be upon him), and Dhu al-Qarnayn—all of whom invited to the truth through different paths and approaches.
[109] This verse is a refutation of associating partners with Allah in knowledge, and it is a response to the doubts of the polytheists who claim: “The Messenger possesses the knowledge of the Torah, the Gospel, and the Qur’an, and within them is the knowledge of Allah—so does that mean the Messenger possesses complete knowledge?”
The answer is: No, the essence of the reply is that the knowledge of Allah has no end, while the knowledge of His servants is limited and finite.
The phrase (li-kalimāti rabbī) refers to the infinite details of Allah’s knowledge—His detailed divine attributes, wisdoms, and speech, all of which have no limit.
A similar statement appears in verse 27 of Surah Luqmān.
[110] This verse first negates knowledge of the unseen from the Prophet (May Allah bless him and give him peace), emphasizing that he is a human—and humans do not have knowledge of the unseen.
It also affirms the truthfulness of the Messenger and concludes with the core message of Tawḥīd, rejecting all forms of shirk (polytheism) in worship. This serves as a final conclusion to the entire surah.
The phrase (wa lā yushrik bi-ʿibādati rabbihi aḥadan) addresses all levels of shirk, as shirk exists in various degrees—major shirk and lesser forms such as showing off (riyāʼ) and seeking praise (sumʿah).
This verse also includes a warning against lack of sincerity and seeking worldly gain through acts of worship.
As stated clearly by the exegete Al-Ālūsī, anyone who completes the Qur’an for worldly goals and takes payment for it—both the giver and the taker—are sinful. Many jurists have also confirmed this ruling.