أَلَمْ تَرَ أَنَّ اللَّهَ سَخَّرَ لَكُمْ مَا فِي الْأَرْضِ وَالْفُلْكَ تَجْرِي فِي الْبَحْرِ بِأَمْرِهِ وَيُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ ﴿۶۵﴾ وَهُوَ الَّذِي أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ إِنَّ الْإِنْسَانَ لَكَفُورٌ ﴿۶۶﴾ لِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا هُمْ نَاسِكُوهُ فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ وَادْعُ إِلَى رَبِّكَ إِنَّكَ لَعَلَى هُدًى مُسْتَقِيمٍ ﴿۶۷﴾ وَإِنْ جَادَلُوكَ فَقُلِ اللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ ﴿۶۸﴾ اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ ﴿۶۹﴾ أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاءِ وَالْأَرْضِ إِنَّ ذَلِكَ فِي كِتَابٍ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ ﴿۷۰﴾

﴾65﴿ Alam tara annal laaha sakhkhara lakum maa fil ardi wal fulka tajree fil bahri bi amrihee wa yumsikus samaaa'a an taqa'a 'alal ardi illaa biiznih; innal laaha binnaasi la Ra'oofur Raheem
﴾66﴿ Wa Huwal lazee ahyaakum summa yumeetukum summa yuhyeekum; innal insaana la kafoor
﴾67﴿ Likulli ummatin ja'alnaa mansakan hum naasikoohu falaa yunaazi 'unnaka fil amr; wad'u ilaa Rabbika innaka la 'alaa hudan mustaqeem
﴾68﴿ Wa in jaadalooka faqulil laahu a'lamu bimaa ta'maloon
﴾69﴿ Allaahu yahkumu bainakum Yawmal Qiyaamati feemaa kuntum feehi takhtalifoon
﴾70﴿ Alam ta'lam annal laaha ya'lamu maa fis samaaa'i wal ard; inna zaalika fee kitaab; inna zaalika 'alal laahi yaseer

﴾65﴿ Do you not see that Allah has subjected for your benefit whatever is on the earth, and the ships sail through the sea by His command? And He holds the sky from falling upon the earth except by His permission. Indeed, Allah is Compassionate and Merciful to the people
﴾66﴿ And He is the One who gave you life, then will cause you to die, and then will bring you back to life. Indeed, mankind is ungrateful
﴾67﴿ For every group, We have appointed a way of worship which they follow. So let them not dispute with you in this matter of religion. And invite them to your Lord, for indeed, you are surely upon the straight guidance
﴾68﴿ And if they argue with you, then say, Allah knows best what you do
﴾69﴿ Allah will judge between you on the Day of Resurrection concerning that wherein you used to differ
﴾70﴿ Do you not know that surely Allah knows what is in the heavens and the earth? Indeed, all of this is in a Book (the Preserved Tablet). Verily, this is easy for Allah

[65] This is another rational proof, in which Allah’s control over the earth, sky, and seas is mentioned.
It is an āfāqī (cosmic) proof—showing signs in the universe.
The subjugation of things on earth means that humans benefit from them in various ways by Allah’s command.
The phrase “وَيُمْسِكُ السَّمَاءَ” indicates that Allah holds up the sky without any pillars, maintaining its stability by His power alone.
[66] This is an inner rational proof (dalīl ‘aqlī nafsī). It mentions three states of the human being, then issues a rebuke, showing that despite all these clear signs, man still denies and commits shirk.
[67] Since man's disbelief was just mentioned, this verse now presents the remedy—through invitation (da‘wah). However, it begins with a word of encouragement.
The essence is: every group has its own path and practice, so they will inevitably dispute with you about your religion and way. But do not let their dispute turn you away from your mission. Instead, call them to the oneness of your Lord, because you possess clear and sound evidence.
The phrase “لِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا” means that for every nation, We have made a path of devotion. Here, “mansak” includes both truth and falsehood, because the word originally refers to a habitual path or place one frequently follows, whether for good or evil.
The verb “ja‘alnā” (We have made) includes both divine decree (takwīnī) and legislation (tashrī‘ī)—covering all types of paths.
[68] Or, even with the presence of the truth and clear invitation, these deniers continue to argue. So, after responding to them, remain silent—because they are stubborn and argumentative.
Leave their matter entirely to the knowledge of Allah.
[69] This too is a response to the stubborn disbelievers.
According to Tafsīr al-Qurṭubī, this verse teaches the etiquette (ādāb) for callers to the truth—that when addressing stubborn opponents, they should respond in this manner, calmly and with wisdom.
[70] This is a rational proof affirming that Allah has complete knowledge of all things, and it serves as a reinforcement of the previous verse—that Allah is capable of settling the disputes among people because He is All-Knowing of everything.
The phrase “إِنَّ ذَلِكَ” may refer to the differences among people, or to the realities of the heavens and the earth—both interpretations are valid. The same applies to the second “ذَلِكَ” in the verse.
This verse is also a proof for the divine recording of all decrees (taqdīr).