هُوَ الَّذِي خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ثُمَّ لِتَكُونُوا شُيُوخًا وَمِنْكُمْ مَنْ يُتَوَفَّى مِنْ قَبْلُ وَلِتَبْلُغُوا أَجَلًا مُسَمًّى وَلَعَلَّكُمْ تَعْقِلُونَ ﴿۶۷﴾ هُوَ الَّذِي يُحْيِي وَيُمِيتُ فَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ ﴿۶۸﴾ أَلَمْ تَرَ إِلَى الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ أَنَّى يُصْرَفُونَ ﴿۶۹﴾ الَّذِينَ كَذَّبُوا بِالْكِتَابِ وَبِمَا أَرْسَلْنَا بِهِ رُسُلَنَا فَسَوْفَ يَعْلَمُونَ ﴿۷۰﴾ إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ ﴿۷۱﴾ فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ ﴿۷۲﴾ ثُمَّ قِيلَ لَهُمْ أَيْنَ مَا كُنْتُمْ تُشْرِكُونَ ﴿۷۳﴾ مِنْ دُونِ اللَّهِ قَالُوا ضَلُّوا عَنَّا بَلْ لَمْ نَكُنْ نَدْعُو مِنْ قَبْلُ شَيْئًا كَذَلِكَ يُضِلُّ اللَّهُ الْكَافِرِينَ ﴿۷۴﴾

﴾67﴿ Huwal lazee khalaqakum min turaabin summa min nutfatin summa min 'alaqatin summa yukhrijukum tiflan summa litablughooo ashuddakum summa litakoonoo shuyookhaa; wa minkum mai yutawaffaa min qablu wa litablughooo ajalam musam manw-wa la'allakum ta'qiloon
﴾68﴿ Huwal lazee yuhyee wa yumeetu fa izaa qadaaa amran fa innamaa yaqoolu lahoo kun fa yakoon
﴾69﴿ Alam tara ilal lazeena yujaadiloona feee Aayaatil laahi annaa yusrafoon
﴾70﴿ Allazeena kazzaboo bil Kitaabi wa bimaa arsalnaa bihee Rusulanaa fasawfa ya'lamoon
﴾71﴿ Izil aghlaalu feee a'naaqi-him wassalaasilu yushaboon
﴾72﴿ Fil hameemi summa fin Naari Yasjaroon
﴾73﴿ Summaa qeela lahum ayna maa kuntum tushrikoon
﴾74﴿ Min doonil laahi qaaloo dalloo 'annaa bal lam nakun nad'oo min qablu shai'aa; kazaalika yudillul laahul kaafireen

﴾67﴿ This verse refers to Allah Almighty, who created you from dust, then from a drop of fluid, then from a clot of blood, then brings you forth as infants, then (nurtures you) so that you reach your youth, then (grants you life) until you become elderly. And among you are those who are taken in death before this, and (He sustains you) so that you may reach an appointed term and so that you may use your intellect
﴾68﴿ Allah Almighty is the One who gives life and causes death. So when He wills to do something, He only says to it, "Be," and it becomes
﴾69﴿ Have you not seen those who dispute the signs of Allah, how they are turned away from the truth
﴾70﴿ These are the ones who deny the scriptures and the message We sent to Our messengers. Soon they will come to know
﴾71﴿ When the shackles are placed around their necks and the chains (are on their feet), they will be dragged
﴾72﴿ Into boiling water, then they will be burned in the Fire
﴾73﴿Then it will be said to them, Where are those whom you used to associate as partners with Allah
﴾74﴿ They will say, "They have vanished from us. Rather, we did not used to invoke anything before." Thus does Allah lead the disbelievers astray

[67] This is also a proof, encompassing the different states of a human at the time of initial creation—this is therefore called an inner (anfusi) proof.
"ṭiflan" is a generic term meaning a group (children), and ṭufūliyyah refers to a state of following, because a child is dependent on the parents for eating, drinking, and clothing. Thus, the child is submissive to the parents.
[68] This is also a proof. Previously, the life and death of human beings were mentioned specifically, and here they are mentioned generally.
[69,70] This is again a rebuke to those who argue, meaning: you dispute over the proofs that have already been mentioned and try to justify your polytheism. And now, the state of these disputers is described.
"Bil-kitāb" refers to the divine scriptures in general, or it may specifically mean the Qur’an.
"Wa bimā arsalnā bihi rusulanā" refers to the message of monotheism (tawḥīd), which is mentioned in Surah Al-Anbiya (21:25) and Surah An-Nahl (16:36).
[from 71 to 76] In this verse, the threat of the Hereafter is mentioned for those who argue (against the truth), and this warning includes ten matters:
"Was-salāsilu" (the chains) has two meanings. The first is that the chains will be around their necks; the second is that chains will be placed around their feet.
"Thumma fī an-nāri yusjarūn" means: they will be used like firewood to ignite the fire, or it means they will be roasted in the fire, or it could mean the fire of Hell will be filled with them.
"Thumma qīla lahum"—this questioning is a harsh form of rebuke for those who committed polytheism in supplication during their worldly lives.
"Ayna mā kuntum tushrikūn, min dūni Allāh"—Where are those whom you used to associate with Allah? Call them now to save you from this punishment.
They will answer: "Ḍallū ʿannā"—they are lost from us. This statement implies an admission of their polytheism.
Then, realizing their mistake in admitting it, they will give a second answer: "Bal lam nakun nadʿū min qablu shay’an"—we never used to call on anything (in supplication) before. This is a denial of their shirk fī al-duʿāʾ, as mentioned in Surah Al-Anʿām (6:23).
"Tafraḥūn"—the difference between farah and marah is that farah is related to the heart (inner joy), while marah is related to outward behavior. Another view is the opposite. Al-Qurṭubī pointed to the second difference and said: tafrahūn refers to openly showing joy in sin, in abundant wealth, many servants, and good health—this includes gatherings of the elderly who rejoice in their polytheism.
"Tamraḥūn"—this refers to arrogance and pride in one’s walking and movements.