ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ ﴿۴۱﴾ قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلُ كَانَ أَكْثَرُهُمْ مُشْرِكِينَ ﴿۴۲﴾ فَأَقِمْ وَجْهَكَ لِلدِّينِ الْقَيِّمِ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ يَوْمَئِذٍ يَصَّدَّعُونَ ﴿۴۳﴾ مَنْ كَفَرَ فَعَلَيْهِ كُفْرُهُ وَمَنْ عَمِلَ صَالِحًا فَلِأَنْفُسِهِمْ يَمْهَدُونَ ﴿۴۴﴾ لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْ فَضْلِهِ إِنَّهُ لَا يُحِبُّ الْكَافِرِينَ ﴿۴۵﴾

﴾41﴿ Zaharal fasaadu fil barri wal bahri bimaa kasabat aydinnaasi li yuzeeqahum ba'dal lazee 'amiloo la'allahum yarji'oon
﴾42﴿ Qul seeroo fil ardi fanzuroo kaifa kaana 'aaqibatul lazeena min qabl; kaana aksaruhum mushrikeen
﴾43﴿ Fa aqim wajhaka lid deenil qaiyimi min qabli any yaatiya Yawmul laa maradda lahoo minal laahi Yawma'iziny yassadda'oon
﴾44﴿ Man kafara fa'alaihi kufruhoo wa man 'amila saalihan fali anfusihim yamhadoon
﴾45﴿ Li yajziyal lazeena aamanoo wa 'amilus saalihaati min fadlih; innahoo laa yuhibbul kaafireen

﴾41﴿ Punishment becomes apparent on land and sea because of the sins that people have committed, so that they may taste some of the consequences of their actions, in order for them to return to obeying Allah
﴾42﴿ Say, Travel through the land and observe how was the end of those before you. Most of them were polytheists
﴾43﴿ Then set your face towards the enduring religion before there comes a day from Allah that cannot be averted. On that day, people will be divided
﴾44﴿ Whoever disbelieves, upon them is the recompense for their disbelief. And whoever acts righteously, they prepare a good place for themselves
﴾45﴿ So that He may reward those who have believed and acted according to the tradition out of His bounty. Indeed, Allah does not love the disbelievers

[41] In this verse, there is a worldly warning along with a mention of the cause of punishment. The meaning of “corruption (الْفَسَادُ)” is a decrease in every benefit. “On land and sea (فِي الْبَرِّ وَالْبَحْرِ)” refers to storms that cause ships and vessels to sink, or strong waves that make sailing impossible — the death of sea creatures, the decrease in fishing — due to the lack of rain, the absence of pearls forming in oysters, and other such afflictions at sea. These punishments arise “because of what people’s hands have earned (بِمَا كَسَبَتْ)” — similar to what is mentioned in Sūrah ash-Shūrā (42:30). This is the punishment for some of their deeds; so, if they are believers, Allah the Exalted may pardon some of it for them. But if they are disbelievers, or sinful believers who do not repent, then He will give them other punishments in the grave (Barzakh) and in the Hereafter. “So that they may return (يَرْجِعُونَ)” — the meaning of this is repentance, both inwardly and verbally, and abandoning sin.
[42] This is an emphasis of the previous verse. “Most of them were polytheists (كَانَ أَكْثَرُهُمْ مُشْرِكِينَ)” — meaning that the greatest cause of punishment was shirk (polytheism), though other nations were also punished due to other types of sins.
[43] From this verse to the end of the surah is the final section, which commands steadfastness upon tawḥīd (the Oneness of Allah), and includes a warning of the Hereafter and a brief glad tiding in three verses. Then, five rational proofs are mentioned (verses 46, 48, 49, 50, 54), the central claim of the surah is stated in verse (47), a rebuke to the deniers in (51), and consolation to the Prophet (May Allah bless him and give him peace) in (52, 53). Then, a warning of the Hereafter follows in (55, 56, 57), a rebuke of those who deny the Qur’an in (58, 59), and the conclusion comes in verse (60) with consolation, which connects back to the beginning of the surah. In verse (43), a ruling is given for establishing the religion to avert the punishment mentioned in the previous verses. The meaning of “So direct your face toward the upright religion (فَأَقِمْ وَجْهَكَ لِلدِّينِ الْقَيِّمِ)” is to remain firm upon tawḥīd while opposing the practices of the polytheists.
[44] In this, both groups are mentioned — with a warning for one and glad tidings for the other.
[45] This is also connected to the previous verse, with an unstructured mention and distribution (لفّ و نشر غیر مرتب) — meaning the subjects and their explanations are mentioned in a mixed order rather than sequentially.