َ فَلْيَنْظُرِ الْإِنْسَانُ مِمَّ خُلِقَ ﴿۵﴾ خُلِقَ مِنْ مَاءٍ دَافِقٍ ﴿۶﴾ يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ ﴿۷﴾ إِنَّهُ عَلَى رَجْعِهِ لَقَادِرٌ ﴿۸﴾ يَوْمَ تُبْلَى السَّرَائِرُ ﴿۹﴾ فَمَا لَهُ مِنْ قُوَّةٍ وَلَا نَاصِرٍ ﴿۱۰﴾ وَالسَّمَاءِ ذَاتِ الرَّجْعِ ﴿۱۱﴾ وَالْأَرْضِ ذَاتِ الصَّدْعِ ﴿۱۲﴾ إِنَّهُ لَقَوْلٌ فَصْلٌ ﴿۱۳﴾ وَمَا هُوَ بِالْهَزْلِ ﴿۱۴﴾ إِنَّهُمْ يَكِيدُونَ كَيْدًا ﴿۱۵﴾ وَأَكِيدُ كَيْدًا ﴿۱۶﴾ فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا ﴿۱۷﴾

﴾5﴿ Fal yanzuril insaanu mimma khuliq
﴾6﴿ Khuliqa mim maaa'in daafiq
﴾7﴿ Yakhruju mim bainissulbi wat taraaa'ib
﴾8﴿ Innahoo 'alaa raj'ihee laqaadir
﴾9﴿ Yawma tublas saraaa'ir
﴾10﴿ Famaa lahoo min quwwatinw wa laa naasir
﴾11﴿ Wassamaaa'i zaatir raj'
﴾12﴿ Wal ardi zaatis sad'
﴾13﴿ Innahoo laqawlun fasl
﴾14﴿ Wa maa huwa bil hazl
﴾15﴿ Innahum yakeedoona kaidaa
﴾16﴿ Wa akeedu kaidaa
﴾17﴿ Famahhilil kaafireena amhilhum ruwaidaa

﴾5﴿ So let man observe from what he was created
﴾6﴿ Created from a gushing fluid
﴾7﴿ That emerges from between the backbone and the ribs
﴾8﴿ Surely, Allah, the Most High, is fully capable of restoring him
﴾9﴿ On that Day, the secrets will be exposed
﴾10﴿ Then he will have no power and no helper
﴾11﴿ And by the revolving sky, there is an oath
﴾12﴿ And by the earth that cracks open, there is an oath
﴾13﴿ Surely, this is indeed a decisive word
﴾14﴿ And it is not a joke
﴾15﴿ Surely, they plot a deceitful scheme
﴾16﴿ And I too plan a firm plan
﴾17﴿ So give respite to the disbelievers, grant them a little time

[5,6,7] This verse provides evidence for the resurrection (maʿād) by referencing the origin of the human being—a common Quranic method of reasoning found in numerous verses.
(فَلْيَنْظُرِ) — this indicates looking with contemplation and reflection.
(مَاءٍ دَافِقٍ) — refers to human beings generally, excluding only Adam and Hawwā’ (peace be upon them).
The term (دَافِقٍ) suggests that if semen is emitted without desire (ejaculation), it does not result in conception.
(التَّرَائِبِ) — according to al-Zajjāj, tarā’ib refers to the four ribs on the right side and the four ribs on the left side of the chest, specifically indicating the chest area of women.
[8] This verse is the conclusion derived from the previous evidence.
(رَجْعِهِ) — the intended meaning here is resurrection, bringing humans back to life.
This interpretation is stronger and more fitting than the view that the pronoun refers back to the fluid (māʾ), although that interpretation is not beyond Allah’s power.
[9,10] (السَّرَائِرُ) — refers to hidden beliefs, intentions, and secret deeds, whether good or bad. Hatred, envy, hostility, love, and similar inward qualities are all included in this.
(فَمَا لَهُ مِنْ قُوَّةٍ) — here, human helplessness is emphasized. The term (قُوَّةٍ) specifically refers to personal strength, whether financial or physical, while (نَاصِرٍ) refers to external support or assistance.
In this negation, the false deities are also implicitly included, meaning they will offer no assistance, refuting the idea of compelled intercession.
[11,12] This is also a mention of evidence in the form of an oath, intended to affirm resurrection and verify the truthfulness of the Qur'an.
(ذَاتِ الرَّجْعِ) — The term rajʿ ("return") encompasses various meanings, including the movement of the heavens, the sun, moon, and stars; the coming and going of angels; and the repeated beneficial effects derived from these cycles.
(الصَّدْعِ) — The term ṣadʿ ("cracking open") refers to the splitting of the earth, from which plants, minerals, springs, and water emerge.
[13,14] This is an oath-based statement: “Indeed, it is a decisive word” (إِنَّهُ لَقَوْلٌ فَصْلٌ). The pronoun refers to the Qur’an, and the meaning of "fصل" (decisive) is the clarification of what is lawful and unlawful, and what is true and false. Alternatively, the pronoun may refer to the news of resurrection, in the previous statement: “Indeed, He is capable of bringing him back” (إِنَّهُ عَلَى رَجْعِهِ لَقَادِرٌ), meaning that this statement about bringing the dead back to life is true and certain.
(بِالْهَزْلِ) — "in jest" — refers to falsehood, play, or anything that is said without being based on reality. This is the opposite of "fصل" (decisive), which means truth and meaningful speech.
[15,16] This threat comes along with punishment: “And I will surely plan a plan” (وَأَكِيدُ كَيْدًا). The “plan” (كَيْد) from Allah the Exalted comes in different ways: through gradual entrapment (istidrāj), as in Surah Al-A‘rāf (7:182); through nullifying their schemes and deceptions, as in Surah At-Tūr (52:42); and through supporting the people of truth.
[17] This is a declaration in the Surah, meaning that punishment awaits them shortly: “So leave the disbelievers for a while” (فَمَهِّلِ الْكَافِرِينَ). That is, be gentle with them in your call and do not hasten to pray against them, hoping that they might believe.
“Give them respite” (أَمْهِلْهُمْ) — when they do not accept, then await their punishment for a short time.