قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ ﴿۳۳﴾ وَلِكُلِّ أُمَّةٍ أَجَلٌ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ ﴿۳۴﴾ يَا بَنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي فَمَنِ اتَّقَى وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿۳۵﴾

﴾33﴿ Qul innamaa harrama Rabbiyal fawaahisha maa zahara minhaa wa maa batana wal isma walbaghya bighairil haqqi wa an tushrikoo billaahi maa lam yunazzil bihee sultaananw wa an taqooloo 'alal laahi maa laa ta'lamoon
﴾34﴿ Wa likulli ummatin ajalun fa izaa jaaa'a ajaluhum laa yasta' khiroona saa'atanw wa laa yastaqdimoon
﴾35﴿ Yaa Banee Aadama immaa ya'tiyannakum Rusulum minkum yaqussoona 'alaikum Aayaatee famanit taqaa wa aslaha falaa khawfun 'alaihim wa laa hum yahzanoon

﴾33﴿ Say: “Indeed, Allah has only forbidden indecent deeds—whether open or hidden—and sin, and wrongful oppression, and that you associate with Allah anything for which He has sent down no authority, and that you say about Allah what you do not know.”
﴾34﴿ And for every group there is an appointed term; so when their appointed time comes, they can neither delay it by a moment nor advance it.
﴾35﴿ O children of Adam, if messengers come to you from among yourselves, reciting My signs to you, then whoever protects himself from associating partners (with Allah) and acts according to the sunnah, there will be no fear for them, nor will they grieve.

[33] This is a mention of the prohibitions made by Allah the Exalted, in contrast to the prohibitions made by others besides Him.
The foundational principles of divine prohibitions are stated here, because these are universally forbidden across all divinely revealed religions.
(الْفَوَاحِشَ) — this is a general term for all sins whose sinful nature is evident to every rational person, such as adultery, lying, etc.
(الْإِثْمَ) — refers to violating the rights of Allah.
(وَالْبَغْيَ) — refers to wrongdoing against the rights of fellow human beings without just cause.
However, when baghy (force) is exercised with just cause, such as in jihad, then it is not sinful.
[34] This is the answer to a question: when they violate the prohibitions of Allah the Exalted, why is it that punishment does not immediately befall them?
The answer is that there is an appointed time (for their punishment).
This verse also proves that if someone is killed, they have died at their appointed time.
However, the killer is still deserving of punishment because he acted against the command of Allah the Exalted.
[35] This is the fourth address, which explains the criteria for Paradise and Hell.
At the beginning of this address, the word “Qulnā” (We said) is implied but not explicitly mentioned.
The meaning is that from the time Adam (peace be upon him) was sent down, this address has been directed toward his children.
Therefore, the chain of prophethood began then and continued until it was concluded with Muhammad (May Allah bless him and give him peace).
Question: Does this verse indicate that the chain of messengers continues even after the Qur’an?
Answer: As mentioned earlier, these four addresses were made at the time of Adam's (peace be upon him) descent.
This is supported by the fact that a verse with similar content appears in Surah al-Baqarah (2:38) and Surah Ṭāhā (20:123), which were revealed to elaborate on the purpose of the descent (ihbāṭ).
Therefore, the phrase “Qulnā” is hidden at the beginning for contextual continuity.