فَمَنْ أَظْلَمُ مِمَّنْ كَذَبَ عَلَى اللَّهِ وَكَذَّبَ بِالصِّدْقِ إِذْ جَاءَهُ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْكَافِرِينَ ﴿۳۲﴾ وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ أُولَئِكَ هُمُ الْمُتَّقُونَ ﴿۳۳﴾ لَهُمْ مَا يَشَاءُونَ عِنْدَ رَبِّهِمْ ذَلِكَ جَزَاءُ الْمُحْسِنِينَ ﴿۳۴﴾ لِيُكَفِّرَ اللَّهُ عَنْهُمْ أَسْوَأَ الَّذِي عَمِلُوا وَيَجْزِيَهُمْ أَجْرَهُمْ بِأَحْسَنِ الَّذِي كَانُوا يَعْمَلُونَ ﴿۳۵﴾ أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ وَيُخَوِّفُونَكَ بِالَّذِينَ مِنْ دُونِهِ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ ﴿۳۶﴾ وَمَنْ يَهْدِ اللَّهُ فَمَا لَهُ مِنْ مُضِلٍّ أَلَيْسَ اللَّهُ بِعَزِيزٍ ذِي انْتِقَامٍ ﴿۳۷﴾ وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ قُلْ أَفَرَأَيْتُمْ مَا تَدْعُونَ مِنْ دُونِ اللَّهِ إِنْ أَرَادَنِيَ اللَّهُ بِضُرٍّ هَلْ هُنَّ كَاشِفَاتُ ضُرِّهِ أَوْ أَرَادَنِي بِرَحْمَةٍ هَلْ هُنَّ مُمْسِكَاتُ رَحْمَتِهِ قُلْ حَسْبِيَ اللَّهُ عَلَيْهِ يَتَوَكَّلُ الْمُتَوَكِّلُونَ ﴿۳۸﴾

﴾32﴿ Faman azlamu mimman kazaba 'alal laahi wa kazzaba bissidqi iz jaaa'ah; alaisa fee Jahannama maswal lilkaafireen
﴾33﴿ Wallazee jaaa'a bissidqi wa saddaqa biheee ulaaa'ika humul muttaqoon
﴾34﴿ Lahum maa yashaaa'oona 'inda Rabbihim; zaalika jazaaa'ul muhsineen
﴾35﴿ Liyukaffiral laahu 'anhum aswa allazee 'amiloo wa yajziyahum ajrahum bi ahsanil lazee kaano ya'maloon
﴾36﴿ Alaisal laahu bikaafin 'abdahoo wa yukhawwi foonaka billazeena min doonih; wa mai yudlilil laahu famaa lahoo min haad
﴾37﴿ Wa la'in sa altahum man khalaqas samaawaati wal arda la yaqoolunal laah; qul afara'aitum maa tad'oona min doonil laahi in araadaniyal laahu bidurrin hal hunna kaashi faatu durriheee aw araadanee birahmatin hal hunna mumsikaatu rahmatih; qul hasbiyal laahu 'alaihi yatawakkalul mutawakkiloon
﴾38﴿ Qul yaa qawmi'maloo 'alaa makaanatikum innee 'aamilun fasawfa ta'lamoon

﴾32﴿ So who is more unjust than the one who lies against Allah or denies the truth when it comes to him? Is there not a dwelling in Hell for the disbelievers
﴾33﴿ And the one who brings the truth and those who confirm it—these are the righteous
﴾34﴿ For them is whatever they desire with their Lord. This is the reward of the doers of good
﴾35﴿ So that Allah may forgive them for the bad deeds they have done and reward them with a better recompense for the good deeds they used to do
﴾36﴿ Is Allah not sufficient for His servant? Yet they threaten you with those besides Him. And whomever Allah leads astray, there is no guide for him
﴾37﴿ And whomever Allah guides, there is no one to mislead him. Is not Allah Almighty, the Supreme and the Avenger
﴾38﴿ And if you ask them, Who created the heavens and the earth, they will surely say, Allah. Say, "Do you then see those whom you call upon besides Allah? If Allah intends harm for me, can they remove His harm? Or if He intends mercy for me, can they withhold His mercy, Say, Allah is sufficient for me; in Him alone do the trusting ones place their trust

[32] In this judgment scene, the word (تَخْتَصِمُونَ) — "you will dispute" — is mentioned, so first, the warning of the Hereafter is given to the deniers.
(كَذَبَ عَلَى اللَّهِ) — “He lied against Allah” — this includes:
1. Ascribing to Allah a child or partner, and
2. Misinterpreting His attributes — for example, if Allah describes Himself with a certain attribute like "hand" (yad), and someone says, “This actually means power,” as the Jahmiyyah and the interpreters (muʾawwilah) claim.
This is considered attributing a lie to Allah, because they deny the apparent meaning of what He has revealed about Himself.
[33,34,35] In these verses, glad tidings are given to the believers.
(جَاءَ بِالصِّدْقِ) — “He came with the truth” — refers to the message of tawḥīd (the oneness of Allah) and the Book of Allah, meaning: anyone who calls to the Qur’an and tawḥīd.
(وَصَدَّقَ بِهِ) — “And affirmed it” — refers to all believers who accept the call of the Qur’an and tawḥīd.
Then, five states (or qualities) of these believers are mentioned.
[36,37] Previously, the disputes of the Hereafter were mentioned; now, in this verse, the disputes of the worldly life are mentioned. That is, every polytheist tries to frighten the monotheist with their false deities.
They used to say to the Prophet (May Allah bless him and give him peace), “Do not criticize our gods (who in truth can do nothing), or else they will bring upon you calamity, illness, or madness.”
As the commentators mention, they also tried to scare Khālid ibn Walīd (May Allah be pleased with him) with the idol ‘Uzzā.
Even today, polytheists say to the monotheists: “Do not speak about the oneness of Allah, do not stop people from making vows to other than Allah, do not remove their flags or shrine coverings, or else harm will come to you.”
In response, Allah the Exalted comforts His monotheistic servants and rebuts the polytheists by saying: (أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ) — “Is Allah not sufficient for His servant?”
Here, “His servant” may refer to every monotheist. Then again, the two groups are mentioned in contrast, continuing the method of comparing their paths.
[38] This is the fourth rational (intellectual) proof based on admission, used to negate the claim of creation and control being attributed to anyone besides Allah—based on the very confession of the polytheists themselves.
Its connection to the previous verse is this: how can you frighten the monotheists with these false deities, when you yourselves admit that Allah alone is the Creator, and that these so-called gods have no power over benefit or harm in comparison to Allah the Exalted?
(قُلْ حَسْبِيَ اللَّهُ) — “Say: Allah is sufficient for me” — meaning, if the polytheists argue that although these deities are not owners of power, they are compelling intercessors (shufa‘ā qahriyyah) or partners with Allah, the response is: Allah is sufficient, needing no one else.
The term (الْمُتَوَكِّلُونَ) refers to the monotheists, who place their full trust in Allah.
Note: In this verse, feminine grammatical forms are used. This is because the refutation is specifically directed at those polytheists who used to worship al-‘Uzzā, which was a female jinn deity.
Or, in today’s context, it applies to those who worship the graves of women.
Another interpretation is that the use of the feminine form hints at the weakness of these false deities, as femininity is culturally associated with weakness and lack of power—emphasizing the helplessness of those being worshipped.