وَاتَّقُوا الَّذِي خَلَقَكُمْ وَالْجِبِلَّةَ الْأَوَّلِينَ ﴿۱۸۴﴾ قَالُوا إِنَّمَا أَنْتَ مِنَ الْمُسَحَّرِينَ ﴿۱۸۵﴾ وَمَا أَنْتَ إِلَّا بَشَرٌ مِثْلُنَا وَإِنْ نَظُنُّكَ لَمِنَ الْكَاذِبِينَ ﴿۱۸۶﴾ فَأَسْقِطْ عَلَيْنَا كِسَفًا مِنَ السَّمَاءِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ ﴿۱۸۷﴾ قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ ﴿۱۸۸﴾ فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ ﴿۱۸۹﴾ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ ﴿۱۹۰﴾ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ ﴿۱۹۱﴾ وَإِنَّهُ لَتَنْزِيلُ رَبِّ الْعَالَمِينَ ﴿۱۹۲﴾ نَزَلَ بِهِ الرُّوحُ الْأَمِينُ ﴿۱۹۳﴾ عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ ﴿۱۹۴﴾ بِلِسَانٍ عَرَبِيٍّ مُبِينٍ ﴿۱۹۵﴾

﴾184﴿ Wattaqul lazee khalaqakum waljibillatal awwaleen
﴾185﴿ Qaalooo innamaa anta minal musahhareen
﴾186﴿ Wa maaa anta illaa basharum mislunaa wa innazunnuka laminal kaazibeen
﴾187﴿ Fa asqit 'alainaa kisafam minas samaaa'i in kunta minas saadiqeen
﴾188﴿ Qaala Rabbeee a'lamu bimaa ta'maloon
﴾189﴿ Fakazzaboohu fa akhazahum 'azaabu Yawmiz zullah; innahoo kaana 'azaaba Yawmin 'Azeem
﴾190﴿ Inna fee zaalika la Aayah; wa maa kaana aksaruhum mu'mineen
﴾191﴿ Wa inna Rabbaka la huwal 'Azeezur Raheem
﴾192﴿ Wa innahoo latanzeelu Rabbil 'aalameen
﴾193﴿ Nazala bihir Roohul Ameen
﴾194﴿ 'Alaa qalbika litakoona minal munzireen
﴾195﴿ Bilisaanin 'Arabiyyim mubeen

﴾184﴿ And fear the One who created you and the earlier generations
﴾185﴿ They said, You are nothing but one of those bewitched
﴾186﴿ And you are nothing but a man like us, and indeed, we think you are among the liars
﴾187﴿ So cast upon us a portion of the sky, if you are of the truthful
﴾188﴿ He said, My Lord is more knowing of what you do
﴾189﴿ So they denied him, and the punishment of the Day of the Canopy seized them. Indeed, it was the punishment of a great day
﴾190﴿ Indeed, in this, there is surely a lesson, but most of them are not believers
﴾191﴿ And indeed, your Lord—He is truly the All-Mighty, the Most Merciful
﴾192﴿ And indeed, this Qur'an has been revealed by the Lord of all creation
﴾193﴿ Brought down by the trustworthy Spirit
﴾194﴿ Upon your heart so that you may be among the warners
﴾195﴿ In a clear Arabic language

[184] The command here refers to taqwa in actions, specifically avoiding dishonesty in wealth.
(الْجِبِلَّةَ) — though singular in form, it carries a collective meaning, so its adjective is also given in the plural.
It refers to a large group of people, and since many nations had passed before his own (as mentioned earlier in this Surah), Shu‘ayb (peace be upon him) used their creation as a point of argument and reflection.
[185,186] In this verse, there are three objections raised by the deniers .
[187] This is a demand for punishment, and it reflects an extreme level of denial.
[188] This indicates that the punishment is not in my control — Allah the Exalted is fully aware of your actions,
and it is that knowledge which becomes the basis for your deserving of punishment.
[189,190,191] Most commentators have mentioned that intense heat was imposed upon them — they had no access to fruit, shade, or water.
Suddenly, a cloud of shade appeared above them, and they gathered beneath it — then fire rained down upon them from above.
This makes it clear that the People of the Thicket (Ashab al-Aykah) were different from the People of Madyan, because the latter were punished with an earthquake (rajfah) and a mighty blast (ṣayḥah).
[192] From this verse until the end of the Surah is the third section of the Surah.
It discusses the truthfulness of the Messenger and the Book in ten ways, followed by worldly warnings and rebukes, and a refutation of two objections to prophethood.
In between, it outlines five principles for a caller (dā‘ī), and ends again with a worldly warning.
Since it has already been made clear through the previous stories that denying messengers leads to punishment, the Surah now presents the truthfulness of this Messenger and a warning of punishment to the deniers, so that they may repent from denial.
In these eight verses, ten proofs are mentioned for the truth of the Messenger and the Qur'an.
In verse 192, there are two of those proofs:
1. It is a revelation from the Lord of the worlds,
2. It was sent down (tanzīl) — implying divine origin and authority.
[193] In this verse is the third proof, and the meaning of (الرُّوحُ الْأَمِينُ) is Jibril (Gabriel), peace be upon him.
The objective here is to affirm the truthfulness and trustworthiness of the Qur’an, which is why Jibril is described as "al-Amīn" (the Trustworthy).
Wherever the aim is to defend the sanctity and purity of the Qur’an, Jibril is referred to with the title "al-Qudus" (the Holy/Spirit) instead.
[194] In this verse, the fourth and fifth proofs are mentioned:
4. عَلَىٰ قَلْبِكَ – Upon your heart – indicating that the Qur'an was revealed directly to the Prophet’s heart, showing sincerity, deep connection, and protection from external alteration.
5. لِتَكُونَ مِنَ الْمُنْذِرِينَ – So that you may be among the warners – showing that the Prophet’s mission was purposeful and divinely assigned, affirming the truth of his prophethood.
[195] In this verse, the sixth and seventh proofs are mentioned:
6. بِلِسَانٍ عَرَبِيٍّ – In a clear Arabic language – indicating that the Qur’an was revealed in the language of the Prophet and his people, removing any excuse for misunderstanding and proving its accessibility.
7. مُبِينٍ – Clear – this points to the highest level of eloquence and clarity in the Qur’an, a miracle in its fasāḥah (eloquence) and balāghah (rhetoric).