إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَذِهِ الْبَلْدَةِ الَّذِي حَرَّمَهَا وَلَهُ كُلُّ شَيْءٍ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ ﴿۹۱﴾ وَأَنْ أَتْلُوَ الْقُرْآنَ فَمَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَنْ ضَلَّ فَقُلْ إِنَّمَا أَنَا مِنَ الْمُنْذِرِينَ ﴿۹۲﴾ وَقُلِ الْحَمْدُ لِلَّهِ سَيُرِيكُمْ آيَاتِهِ فَتَعْرِفُونَهَا وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ ﴿۹۳﴾

﴾91﴿ Innamaaa umirtu an a'buda Rabba haazihil baldatil lazee harramahaa wa lahoo kullu shai'inw wa umirtu an akoona minal muslimeen
﴾92﴿ Wa an atluwal Qur-aana famanih tadaa fa innamaa yahtadee linafsihee wa man dalla faqul innamaaa ana minal munzireen
﴾93﴿ Wa qulil hamdu lillaahi sa yureekum Aayaatihee fa ta'rifoonahaa; wa maa Rabbuka bighaafilin 'ammaa ta'maloon

﴾91﴿ Say, I have been commanded only to worship the Lord of this city, who has made it sacred, and to whom belongs all things. And I have been commanded to be among those who submit (to Him)
﴾92﴿ And to recite the Qur'an. So whoever is guided, it is only for their own benefit, and whoever goes astray, then say, I am only one of the warners
﴾93﴿ And say, All praise is due to Allah alone. Soon He will show you His signs, and you will recognize them. And your Lord is not unaware of what they do

[91] Since the awe and terror of the Day of Judgment have been mentioned, this verse now explains the path to salvation, which is established through revelatory proofs (dalā’il waḥy).
“Innamā umirtu” (إِنَّمَا أُمِرْتُ) means: I have been commanded to affirm and act upon tawḥīd (the Oneness of Allah).
1. “Rabb hādhihi al-baladah” (رَبَّ هَذِهِ الْبَلْدَةِ) — this is the first proof for tawḥīd: Allah is the Lord of this sacred city (Makkah). 2. “Wa lahu kullu shay’” (وَلَهُ كُلُّ شَيْءٍ) — this is the second proof: everything belongs to Him, thus He alone deserves to be worshiped.
“Min al-muslimīn” (مِنَ الْمُسْلِمِينَ) — means: I have been commanded to manifest the actions of submission (islām) in accordance with tawḥīd. This is similar to what is stated in Surah Al-An‘ām (6:163).
The specific mention of “al-baladah” (this city) is due to its honored status among the polytheists—it is beloved and respected. Thus, its Lord must also be revered and worshiped. Additionally, some narrations mention that Dābbat al-Arḍ will emerge from the land of Makkah, and for this reason, the city is specifically referenced in this Surah.
Benefit: Since throughout this Surah multiple addresses to the Prophet (may Allah bless him and give him peace) have been mentioned (in verses 6, 59, 65, 69, 70, 72, 73, 74, 78, 79, 80, 81), there is an implied “Qul” (say) at the beginning of this verse, connecting it with the earlier commands. This verse contains the sixteenth address to the Prophet (may Allah bless him and give him peace).
[92] This verse is also a revelatory proof (dalīl waḥy), and it is included under the command “umirtu” (I have been commanded).
It contains the seventeenth address to the Prophet (may Allah bless him and give him peace).
“Fa-qul” (فَقُل) is the eighteenth address.
The recitation (tilāwah) mentioned here refers to the inviting way of reciting the Qur’an—pointing to the clarity of tawḥīd through the message of the Qur’an.
In “Wa man ḍalla fa-qul” (وَمَنْ ضَلَّ فَقُل), the original consequence of the conditional clause is omitted (e.g., “fa-yaḍillu ‘alayhā” – “then he strays upon his own choice”), and instead “fa-qul” (then say) is mentioned to express the disassociation of the Prophet (may Allah bless him and give him peace) from the responsibility of those who choose misguidance.
[93] This verse is a proclamation of tawḥīd (Oneness of Allah), and it comes as a conclusion (tafrī‘) built upon the previous proofs of tawḥīd and the descriptions of the conditions of the Day of Judgment.
It contains the nineteenth address to the Prophet (may Allah bless him and give him peace).
“Āyātihī” (آيَاتِهِ) refers to the worldly signs of punishment that befell various nations who denied the truth.
“Wa mā rabbuka bighāfilin ‘ammā ta‘malūn” (وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ) — this serves as a confirmation of the same meaning: Allah is fully aware of all actions and none of it escapes His knowledge. Alternatively, it may also refer to other proofs of the Oneness of Allah, indicating that everything mentioned previously is within Allah’s knowledge and control.