وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ ﴿۱۸۲﴾ وَأُمْلِي لَهُمْ إِنَّ كَيْدِي مَتِينٌ ﴿۱۸۳﴾ أَوَلَمْ يَتَفَكَّرُوا مَا بِصَاحِبِهِمْ مِنْ جِنَّةٍ إِنْ هُوَ إِلَّا نَذِيرٌ مُبِينٌ ﴿۱۸۴﴾ أَوَلَمْ يَنْظُرُوا فِي مَلَكُوتِ السَّمَاوَاتِ وَالْأَرْضِ وَمَا خَلَقَ اللَّهُ مِنْ شَيْءٍ وَأَنْ عَسَى أَنْ يَكُونَ قَدِ اقْتَرَبَ أَجَلُهُمْ فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ ﴿۱۸۵﴾ مَنْ يُضْلِلِ اللَّهُ فَلَا هَادِيَ لَهُ وَيَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ ﴿۱۸۶﴾

﴾182﴿ Wallazeena kazzaboo bi Aayaatinaa sanastadrijuhum min haisu laa ya'lamoon
﴾183﴿ Wa umlee lahum; inna kaidee mateen
﴾184﴿ Awalam yatafakkaroo maa bisaahibihim min jinnah; in huwa illaa nazeerun mubeen
﴾185﴿ Awalam yanzuroo fee malakootis samaawaati wal ardi wa maa khalaqal laahu min shai'inw wa an 'asaaa ai yakoona qadiqtaraba ajaluhum fa bi ayyi hadeesin ba'dahoo yu'minoon
﴾186﴿ Mai yudlil lillaahi falaa haadiya lah; wa yazaruhum fee tughyaanihim ya'mahoon

﴾182﴿ And those who deny Our signs, We will punish them gradually, in ways they do not perceive
﴾183﴿ And I will give them time, indeed my grip is firm
﴾184﴿ Do they not consider (in the Quran) that there is no madness in their well-wisher? He is but a clear warner
﴾185﴿ And do they not consider (for a lesson) the kingdom of the heavens and the earth and what Allah, the Exalted, has created of all things And in this word, which is indeed near, their promise, then in what word after the Quran will they believe
﴾186﴿ Whomsoever Allah sends astray, there is no guide for him, and Allah leaves them wandering in their error

[182] This verse relates to the first central theme (da‘wā ūlā) of the Surah, and it also refers to the second group, as a contrast to the group mentioned in the very first verse. It is also the fourth warning (zajr rābi‘).
Istidrāj is when a person commits sins and does not repent, yet Allah continues to give them worldly blessings. Sometimes, even extraordinary things appear from them—yet they still do not show gratitude to Allah Most High. A clear example of istidrāj is the case of Dajjāl (the Antichrist), whose apparent miracles are not a sign of righteousness but a test and deception due to his rebellion and disbelief.
[183] This too is a form of istidrāj, where Allah gives respite and delays punishment, not bringing it upon the wrongdoers immediately. In this verse, there is a warning of worldly punishment, and a similar message appears in verse 178 of Surah Āl ʿImrān, where the disbelievers are not to think that the delay in punishment is good for them—it is in fact a means for increasing their burden of sin before a severe punishment descends.
[184] This is the fifth warning (zajr khāmis) directed at those who deny the Prophethood. It implies that had they reflected upon the Qur'an or pondered over the character and qualities of this Prophet, it would have become clear to them that he is indeed a true Messenger and not insane, as they falsely claimed.
The verse calls them to use reason and observation instead of blind rejection.
[185] This is the sixth warning (zajr sādis) directed at those who deny tawḥīd (monotheism). It questions why they do not reflect on the perfect order of the heavens and the earth, and on all of creation—signs through which tawḥīd becomes evident. It also rebukes them for not pondering over the possibility that the promised punishment or death may be near, urging them to accept tawḥīd before it's too late. The word (حَدِيثٍ) refers to a statement or message that is transmitted. Thus, the Qur’an is also called ḥadīth because it was transmitted from Jibrīl (peace be upon him) from Allah, and from Muhammad (peace and blessings be upon him) from Jibrīl. This does not mean that the Qur’an is a created speech (ḥādith) as the Mu‘tazilah claim. Rather, it is the eternal, uncreated speech of Allah. This verse is also evidence that after the Qur’an, no new divine book will be revealed, and after Muhammad (peace be upon him), no new prophet will come.
[186] This is the seventh warning (tanbīh sābi‘) directed at the deniers, and it explains the reason why they do not reflect—as mentioned in the previous verse.
The cause is their being misguided (iḍlāl), rebellious (ṭughyān), and wandering blindly (ʿamah)—which means spiritual blindness or confusion.
These three qualities prevent a person from recognizing the truth, pondering over signs, and accepting guidance.