وَتَبَارَكَ الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَعِنْدَهُ عِلْمُ السَّاعَةِ وَإِلَيْهِ تُرْجَعُونَ ﴿۸۵﴾ وَلَا يَمْلِكُ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ الشَّفَاعَةَ إِلَّا مَنْ شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ ﴿۸۶﴾ وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ ﴿۸۷﴾ وَقِيلِهِ يَا رَبِّ إِنَّ هَؤُلَاءِ قَوْمٌ لَا يُؤْمِنُونَ ﴿۸۸﴾ فَاصْفَحْ عَنْهُمْ وَقُلْ سَلَامٌ فَسَوْفَ يَعْلَمُونَ ﴿۸۹﴾

﴾85﴿ Wa tabaarakal lazee lahoo mulkus samaawaati wal ardi wa maa bainahumaa wa 'indahoo 'ilmus Saa'ati wa ilaihi turja'oon
﴾86﴿ Wa laa yamlikul lazeena yad'oona min doonihish shafaa'ata illaa man shahida bilhaqqi wa hum ya'lamoon
﴾87﴿ Wa la'in sa altahum man khalaqahum la yaqoolun nallaahu fa annaa yu'fakoon
﴾88﴿ Wa qeelihee yaa Rabbi inna haaa'ulaaa'i qawmul laa yu'minoon
﴾89﴿ Fasfah 'anhum wa qul salaam; fasawfa ya'lamoon

﴾85﴿ And blessed is the One in whose control is the sovereignty of the heavens and the earth and all that is between them, and with Him alone is the knowledge of the Hour, and to Him alone you shall be returned
﴾86﴿ And those to whom they call for help besides Allah have no power of intercession, except for those who bear witness to the truth with knowledge
﴾87﴿ And if you ask them who created them (these intercessors), they will surely say, Allah. Then how are they turned away from Tawhid (monotheism)
﴾88﴿ And by his saying, O my Lord, indeed, this is a people who do not believe
﴾89﴿ So turn away from them and say, "Peace. But soon they will come to know

[85] This is a refutation of associating partners in blessings (shirk fī al-barakāt) and a response to another misconception.
The misconception is: indeed, Allah is the Lord and the God, but it may be that He has entrusted the power and control over certain blessings and benefits to someone else—making that one His child or partner.
The essence of the answer is that the dominion of the heavens and the earth, the knowledge of their eventual end, and the final judgment in the Hereafter—all belong solely to Allah.
This proves that the Creator and Controller of all blessings is Allah alone.
[86] This is a response to a well-known misconception held by the polytheists. They used to say: “We don’t call our deities gods or creators. We only believe that they fulfill our worldly needs and will save us from Allah’s punishment in the Hereafter, because they are beloved to Allah and are people of honor and status—so Allah will, out of necessity, accept their intercession.”
This verse refutes that belief. It rejects the concept of intercession for polytheists in the Hereafter, or the idea of intercession by those objects of worship who themselves do not hold the belief in tawḥīd—such as the spiritual leaders followed by the polytheists.
The phrase (وَهُمْ يَعْلَمُونَ)—“while they know”—means that even if they bear witness to the truth, it will not benefit them unless it is accompanied by knowledge.
According to al-Qurṭubī, this means: a testimony to the truth only benefits when the person understands it, and blind imitation does not benefit if the person has no knowledge of the reasoning behind the belief.
[87] This is a rational argument and also a refutation of the idea of coercive intercessors (shufaʿā’ qahriyyah).
The meaning is: even according to your own admission, your intercessors are created beings—so how can you consider a created being to be a coercive intercessor?
The pronoun in (مَنْ خَلَقَهُمْ)—“Who created them”—refers either to the objects of worship alone, or to both the worshippers and the worshipped.
[88] In this verse, there is a rebuke. The phrase (وَقِيلِهِ) indicates that this Prophet frequently brings complaints before Allah against these deniers, using the words: “O my Lord, indeed these people…”
This statement is taken as an oath-like testimony, affirming that they are truly obstinate disbelievers.
It is similar to the Prophet’s statement: (يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا) (Surah al-Furqān, 25:30)—“O my Lord, my people have taken this Qur'an as something abandoned.”
The response to this oath is the statement: (إِنَّ هَٰؤُلَاءِ قَوْمٌ لَا يُؤْمِنُونَ)—“Indeed, these are a people who will not believe.”
[89] This highlights the intensification of the deniers’ stubbornness and the ruling for obstinate rejecters, which is disassociation and severing ties.
The phrase (فَاصْفَحْ)—“So turn away”—means to turn away from love and friendship with them, or from insulting and reviling them.
This command is not abrogated; rather, such conduct is essential for a caller to truth (muballigh) during the phase of invitation.
The phrase (وَقُلْ سَلَامٌ)—“and say: Peace”—refers to a farewell and disengagement, not a greeting of peace (taḥiyyah), because offering a greeting of peace to polytheists is not permissible.