Meccan or Medinese, consisting of 18 verses.

All that is in the heavens and all that is in the earth glorifies God, [everything] proclaims His transcendence (the lām [of li’Llāhi] is extra; mā is used instead of min in order to indicate the predominance [of non-rational beings]). To Him belongs the Kingdom and to Him belongs [all] praise, and He has power over all things.

It is He Who created you. Then some of you are disbelievers and some of you are believers, in [terms of] your original disposition; then He makes you die and brings you back to life in that same [disposition]; and God is Seer of what you do.

He created the heavens and the earth with the truth, and He shaped you and made your shapes excellent, for He made the human form to be the best of forms; and to Him is the journey’s end.

He knows all that is in the heavens and the earth, and He knows what you hide and what you disclose, and God is Knower of what is in the breasts, in terms of the secrets and convictions they contain.

Has there not come to you, O disbelievers of Mecca, the tidings, the story, of those who disbelieved before and thus tasted the evil consequences of their conduct?, [they tasted] the punishment for disbelief in this world. And there will be for them, in the Hereafter, a painful chastisement?

That, chastisement in this world, is because (bi-annahu contains the pronoun of the matter) their messengers used to bring them clear signs, manifest proofs for [the validity of] faith, but they said, ‘Shall [mere] humans (basharan is meant as generic) be our guides?’ So they disbelieved and turned away, from faith, and God was independent, [without need] of their faith. And God is Independent, [without need] of His creatures, Praised, praiseworthy in His actions.

Those who disbelieve claim that (an is softened, its subject having been omitted, that is to say, annahum) they will never be resurrected. Say: ‘Yes indeed, by my Lord! You will be resurrected; then you will be informed of what you did. And that is easy for God’.

So believe in God and His Messenger and the Light, the Qur’ān, which We have revealed. And God is Aware of what you do.

Mention, the day when He will gather you for the Day of Gathering, the Day of Resurrection, that will be the Day of Dispossession, [on which] the believers will dupe the disbelievers by occupying [what would have been] their places in Paradise, had they believed, as well as [appropriating] their [believing] spouses. And [as for] those who believe in God and act righteously, He will absolve them of their misdeeds and admit them into gardens underneath which rivers flow (a variant reading for both verbs has the first person plural) wherein they will abide. That is the supreme triumph.

And [as for] those who disbelieved and denied Our signs — the Qur’ān — those, they will be the inhabitants of the Fire, wherein they will abide. And [what] an evil journey’s end!, it is.

No affliction strikes except by the leave of God, by His decree. And whoever believes in God, in His saying that every affliction is by His decreeing [it], He will guide his heart, to endure it [patiently]. And God is Knower of all things.

And obey God and obey the Messenger; but if you turn away, then the Messenger’s duty is only to communicate [the Message] clearly.

God — there is no god except Him. And in God let [all] believers put their trust.

O you who believe! Indeed among your wives and children there are enemies for you, so beware of them, of obeying them in neglecting [the performance of] good [deeds], such as struggling or emigrating — because the reason why this verse was revealed was [precisely their] obedience [of them] in such [matters]. And if you pardon, them, for their impeding you from such good [deeds], justifying it on account of the distress that parting with you causes them, and overlook [such enmity] and forgive, then assuredly God is Forgiving, Merciful.

Your possessions and your children are only a trial, for you, distracting [you] from the concerns of the Hereafter, and God — with Him is a great reward, so do not forfeit it by preoccupying yourselves with possessions and children.

So fear God as far as you can — this abrogates His saying: Fear God as He should be feared [Q. 3:102] — and listen, to what you have been enjoined to, listening disposed to accept, and obey and expend, in obedience [to Him]; that is better for your souls (khayran li-anfusikum is the predicate of an implied yakun, ‘[that] is’, and the response to the imperative). And whoever is shielded from the avarice of his own soul, such are the successful, the winners.

If you lend God a good loan, by giving voluntary alms out of the goodness of [your] hearts, He will multiply it for you (yudā‘ifhu: a variant reading has yuda‘‘ifhu), from tenfold up to seven hundredfold or more for each one — this [loan] being the giving of voluntary alms out of the goodness of the heart — and He will forgive you, whatever He will, and God is Appreciative, rewarding of obedience, Forbearing, in refraining from [always] punishing disobedience;

Knower of the Unseen, the hidden, and the visible, the disclosed, the Mighty, in His kingdom, the Wise, in His actions.