ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّهُۥ يُحْىِ ٱلْمَوْتَىٰ وَأَنَّهُۥ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ · وَأَنَّ ٱلسَّاعَةَ ءَاتِيَةٌ لَّا رَيْبَ فِيهَا وَأَنَّ ٱللَّهَ يَبْعَثُ مَن فِى ٱلْقُبُورِ
Dhālika bi-anna'llāha huwa'l-ḥaqqu wa annahu yuḥyi'l-mawtā wa annahu ʿalā kulli shayʾin qadīr · Wa anna's-sāʿata ātiyatun lā rayba fīhā wa anna'llāha yabʿathu man fi'l-qubūr
"So it is; because God is the truth itself, because it is He who gives life to the dead, and because His power extends over everything. And the Hour is coming, there is no doubt in it; and God will raise those who are in the graves."
The fifth verse was a long proof; these two verses set out the conclusions that follow from it. Five items, each joined by anna:
| Order | Item |
|---|---|
| 1 | Anna'llāha huwa'l-ḥaqq — God is the truth |
| 2 | Wa annahu yuḥyi'l-mawtā — He gives life to the dead |
| 3 | Wa annahu ʿalā kulli shayʾin qadīr — His power extends over everything |
| 4 | Wa anna's-sāʿata ātiya — the Hour is coming |
| 5 | Wa anna'llāha yabʿathu man fi'l-qubūr — He will raise those in the graves |
The logic of the order is worth recording, and I give it as an observation about word order: the list begins with the agent (who), moves to the act (what He does), attaches to power (can He do it), then descends to time (when), and ends with extent (whom).
And the note lā rayba fīhā in the fifth item is an answer to the first word of the fifth verse: that verse opened in kuntum fī raybin. The same root returns two verses later, in the form of a denial. This is a link that can be verified from the text.