قُلْ لِلَّهِ الشَّفَاعَةُ جَمِيعًا لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ثُمَّ إِلَيْهِ تُرْجَعُونَ ﴿۴۴﴾ وَإِذَا ذُكِرَ اللَّهُ وَحْدَهُ اشْمَأَزَّتْ قُلُوبُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَإِذَا ذُكِرَ الَّذِينَ مِنْ دُونِهِ إِذَا هُمْ يَسْتَبْشِرُونَ ﴿۴۵﴾ قُلِ اللَّهُمَّ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِي مَا كَانُوا فِيهِ يَخْتَلِفُونَ ﴿۴۶﴾ وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُوا مَا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لَافْتَدَوْا بِهِ مِنْ سُوءِ الْعَذَابِ يَوْمَ الْقِيَامَةِ وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ ﴿۴۷﴾

﴾44﴿ Qul lillaahish shafaa'atu jamee'aa; lahoo mulkus samaawaati wal ardi summa ilaihi turja'oon
﴾45﴿ Wa izaa zukiral laahu wahdahush ma azzat quloobul lazeena laa yu'minoona bil Aakhirati wa izaa zukiral lazeena min dooniheee izaa hum yastabshiroon
﴾46﴿ Qulil laahumma faatiras samaawaati wal ardi 'Aalimal Ghaibi washshahaadati Anta tahkumu baina 'ibaadika fee maa kaanoo feehee yakhtalifoon
﴾47﴿ Wa law anna lillazeena zalamoo maa fil ardi jamee'anw wa mislahoo ma'ahoo laftadaw bihee min sooo'il azaabi Yawmal Qiyaamah; wa badaa lahum minal laahi maa lam yakoonoo yahtasiboon

﴾44﴿ Say, To Allah alone belongs all intercession. To Him belongs the sovereignty of the heavens and the earth, and to Him you will be returned
﴾45﴿ And when Allah alone is mentioned, the hearts of those who do not believe in the Hereafter shrink with aversion, but when those other than Him are mentioned, they rejoice openly
﴾46﴿ Say, O Allah, Creator of the heavens and the earth, Knower of the unseen and the seen, You will judge between Your servants concerning that over which they used to differ
﴾47﴿ If the wrongdoers possessed all that is on the earth and the like of it along with it, they would surely offer it as ransom from the terrible punishment on the Day of Judgment. But there will appear to them from Allah that which they had never expected

[44] This is another refutation of their shirk-based belief—that all authority belongs solely to Allah the Exalted, so no one can intercede except with His permission.
There are many types of intercession, and because of this variety, the verse emphasizes with the word (جَمِيعًا) — “all of it” — to stress that every kind of intercession, without exception, is under Allah’s control and by His permission alone.
[45] This verse is a rebuke of their vile attitude, and it is a response to their objection. If they say: “We don’t claim intercession without Allah’s permission—rather, Allah gives permission to our gods to intercede,” then the answer is: you harbor hatred toward the mention of Allah’s oneness—so how can you expect Allah to give you permission for intercession?
(اشْمَأَزَّتْ) — this word contains intense emphasis. Ishmi’azāz refers to a state where the heart becomes so full of anger and distress that wrinkles appear on the face and forehead.
(وَإِذَا ذُكِرَ الَّذِينَ مِنْ دُونِهِ) — they attribute power and knowledge of the unseen to their so-called deities through fabricated stories and false arguments, or they falsely mention miracles and wonders (karāmāt) about them.
(يَسْتَبْشِرُونَ) — again, this is highly emphatic, meaning their hearts become so filled with joy that signs of delight clearly appear on their face and forehead.
Such behavior is widespread in our times as well—many people become extremely angry with those who speak about tawḥīd, saying, “These people deny the saints!”
[46] Since the deep corruption of the polytheists was just described—namely, their hatred for tawḥīd—and this causes distress to the monotheist, Allah now gives comfort by teaching the believer a supplication.
This du‘ā (supplication) uses Allah’s Names and Attributes as a means (wasīlah) for drawing near to Him.
After mentioning these divine attributes, any sincere du‘ā a person makes is accepted—as narrated from Sa‘īd ibn Jubayr, who said:
“I know of a verse that when someone recites it and makes a request from Allah, He grants it.” Then he recited this verse.
This highlights the power of invoking Allah through His perfect Names and Attributes—especially in times of sorrow and hardship caused by opposition to the truth.
[47] In this verse, the final judgment and decree of Allah upon the deniers of tawḥīd is mentioned. It serves as a Hereafter warning, containing three threats (wa‘īd).
(وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ) — “There will appear to them from Allah that which they did not expect.”
This includes: The polytheists and the innovators (mubtadi‘īn) who used to perform deeds thinking they were good, but on the Day of Judgment, it will become clear that those deeds were in fact evil. This is the interpretation of Mujāhid, and it aligns with the beginning of the sūrah: "We worship them only to bring us closer to Allah."
It also applies to those who commit sins thinking they will repent before death, but then death comes suddenly, and they lose their chance. This is the narration from as-Suddī.