وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ مَا فِي الْأَرْضِ لَافْتَدَتْ بِهِ وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ وَقُضِيَ بَيْنَهُمْ بِالْقِسْطِ وَهُمْ لَا يُظْلَمُونَ ﴿۵۴﴾ أَلَا إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ أَلَا إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ ﴿۵۵﴾ هُوَ يُحْيِي وَيُمِيتُ وَإِلَيْهِ تُرْجَعُونَ ﴿۵۶﴾ يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ ﴿۵۷﴾

﴾54﴿ Wa law anna likulli nafsin zalamat maa fil ardi laftadat bih; wa asarrun nadaamata lammaa ra awul 'azaab, wa qudiya bainahum bilqist; wa hum laa yuzlamoon
﴾55﴿ Alaaa inna lillaahi maa fis samaawaati wal ard; alaaa inna wa'dal laahi haqqunw wa laakinna aksarahum laa ya'lamoon
﴾56﴿ Huwa yuhyee wa yumeetu wa ilaihi turja'oon
﴾57﴿ Yaaa aiyuhan naasu qad jaaa'atkum maw'izatun mir Rabbikum wa shifaaa'ul limaa fis sudoori wa hudanw wa rahmatul lil mu'mineen

﴾54﴿ And if every soul that has wronged possessed all that is on the earth, it would surely offer it as ransom. They will conceal their regret when they see the punishment, and judgment will be passed upon them with justice, and they will not be wronged
﴾55﴿ Be aware that, indeed, to Allah alone belongs the authority over whatever is in the heavens and the earth. Be aware that, indeed, the promise of Allah is certain, but most people do not know
﴾56﴿ Only Allah gives life and causes death, and to Him alone you will be returned
﴾57﴿ O people, indeed there has come to you an admonition from your Lord and a healing for what is in the hearts, and guidance and mercy for the believers

[54] In this verse, there is again a reference to the fear of the Hereafter. When the Resurrection occurs, the polytheists will neither be saved through offering ransom (fidyah) nor through regret.
Benefit: The word (أَسَرُّوا) is from the group of 'adhdād' (words with two opposite meanings). It has two opposing interpretations:
1. It can mean “they will conceal”—i.e., the leaders of the polytheists will hide their regret from their followers. This would be before they are cast into the Fire.
2. It can also mean “they will express” their regret—because they will see the punishment and be overwhelmed by its terror.
(لَوِ افْتَدَتْ بِهِ) – Following this, the phrase (ما تُقُبِّلَ مِنْهَا) – “it will not be accepted from them” – is implied, just as it is in:
Verse 91 of Surah Aal Imran Verse 41 of Surah Al-Ma’idah
The message is clear: neither hidden regret, nor open confession, nor ransom will be of any benefit once the punishment begins.
[55] From this point onward begins the second section of the surah, extending up to verse 70. In this portion:
There is a refutation of active shirk (associating partners in Allah’s actions). A rejection of the belief in Allah having a child. Rational proofs are presented, showing that only Allah has control over all matters and possesses knowledge of the unseen. There is encouragement to follow the Noble Qur’an and glad tidings for the believers.
Verse 55 provides a rational proof that Allah alone is the controller of all things.
In its second part, it affirms resurrection after death. The phrase (وَعْدَ اللَّهِ) refers to the promise mentioned in the previous three verses—specifically about resurrection and punishment.
The phrase (لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ) also implies that no ransom will be accepted, as everything belongs to Allah, and no one has the power to negotiate or offer anything against His will.
[56] This is a rational proof: the One who has control over life and death is Allah the Exalted.
And in the final part of the verse, there is an affirmation of the Resurrection, as the One who gives life and causes death is also fully capable of bringing the dead back to life.
[57] This verse is an encouragement toward the Noble Qur’an. Since earlier verses mentioned punishment and the Day of Judgment, here the means of salvation is mentioned—the Qur’an. Four attributes of the Qur’an are highlighted:
1. Maw‘izah (admonition) – it prevents people from bad character. Wa‘ẓ is a type of reminder that involves warning and fear, as mentioned in Tafsīr al-Khāzin.
2. Shifā’ (healing) – it is a cure for the spiritual diseases of the heart such as shirk, hypocrisy, doubt, hatred, etc. These two qualities—maw‘izah and shifā’—are related to takhliyah (purification, or removing evil).
3. Hudā (guidance) – it shows the way to proper beliefs and righteous actions.
4. Raḥmah (mercy) – it softens the heart and is a means of Allah’s mercy descending upon the believers. These two—hudā and raḥmah—are related to taḥliyah wa tajliyah (beautification and illumination of the soul).
Benefit: Since the removal of harm is a primary necessity, the first two attributes—maw‘izah and shifā’—which relate to harm prevention were mentioned first. Then came the attributes of benefit, which are hudā and raḥmah.
Also, harm prevention is of two types:
1. Preventing harm before it happens – this refers to maw‘izah.
2. Removing existing harm – this refers to shifā’.