َ لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ ﴿۲۵﴾ وَلَقَدْ أَرْسَلْنَا نُوحًا وَإِبْرَاهِيمَ وَجَعَلْنَا فِي ذُرِّيَّتِهِمَا النُّبُوَّةَ وَالْكِتَابَ فَمِنْهُمْ مُهْتَدٍ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ ﴿۲۶﴾

﴾25﴿ Laqad arsalnaa Rusulanaa bilbaiyinaati wa anzalnaa ma'ahumul Kitaaba wal Meezaana liyaqooman naasu bilqist, wa anzalnal hadeeda feehi baasun shadeedunw wa manaafi'u linnaasi wa liya'lamal laahu many yansuruhoo wa Rusulahoo bilghaib; innal laaha Qawiyyun 'Azeez
﴾26﴿ Wa laqad arsalnaa Noohanw wa Ibraaheema wa ja'alnaa fee zurriyyatihiman nubuwwata wal Kitaaba faminhum muhtad; wa kaseerum minhum faasiqoon

﴾25﴿ Those who are stingy and command others to be stingy—whoever turns away, then indeed, Allah, the Exalted, is the Self-Sufficient, the Praiseworthy
﴾26﴿ And indeed, We sent Noah, peace be upon him, and Abraham, peace be upon him, and placed prophethood and the Scriptures among their descendants. Some of them are rightly guided, but many of them are disobedient

[25] From this verse to the end of the sūrah is the second section, and its summary is as follows:
It is an encouragement toward jihād, through both invitation with the Book and through combat using iron (weaponry).
The benefits of both are mentioned.
Then comes a textual proof from the missions of Nūḥ, Ibrāhīm, and ʿĪsā (peace be upon them), showing that this method (inviting with the Book and, when necessary, fighting) was common to all prophets.
Then comes a rebuke of the innovation of monasticism (rahbāniyyah).
After that, there is encouragement to the People of the Book to believe in the final Messenger, promising them double reward and the attainment of Allah’s grace.
(Wa al-mīzān)—This refers to the Book as a standard for distinguishing between truth and falsehood, or it refers to the principle of just judgment established by divine revelation.
(Li-yaqūma al-nāsu bi’l-qisṭ)—The core meaning is that the messengers first invite people through the Book and Sunnah, so that people may uphold the religion of tawḥīd and Islam and live by justice.
(Wa anzalnā al-ḥadīd)—Its connection to the previous part is this: first comes the call to the Book and Sunnah, and then comes combat when needed, through the use of iron (weapons).
That is why its first benefit is mentioned as (fīhi baʾsun shadīd)—referring to the making of weapons of war in every era, suited to its technology and tools.
Ibn Kathīr also points to this interpretation in his Tafsīr.
(Wa manāfiʿu li’l-nās)—This refers to the many other human uses of iron: axes, pickaxes, saws, knives, ploughs, machines, and various other tools that are essential to daily life.
[26] After the general statement, a detailed explanation follows, and both aspects—invitation and combat—are mentioned specifically.
This is because calling to the truth through refutation of polytheism and striving (jihād) began from the time of Nūḥ (peace be upon him).
From his descendants came many prophets, which is why Nūḥ (peace be upon him) is regarded as the second father of mankind, and Ibrāhīm (peace be upon him) is considered the father of the prophets and messengers.