كَذَلِكَ أَرْسَلْنَاكَ فِي أُمَّةٍ قَدْ خَلَتْ مِنْ قَبْلِهَا أُمَمٌ لِتَتْلُوَ عَلَيْهِمُ الَّذِي أَوْحَيْنَا إِلَيْكَ وَهُمْ يَكْفُرُونَ بِالرَّحْمَنِ قُلْ هُوَ رَبِّي لَا إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ ﴿۳۰﴾ وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ أَوْ قُطِّعَتْ بِهِ الْأَرْضُ أَوْ كُلِّمَ بِهِ الْمَوْتَى بَلْ لِلَّهِ الْأَمْرُ جَمِيعًا أَفَلَمْ يَيْأَسِ الَّذِينَ آمَنُوا أَنْ لَوْ يَشَاءُ اللَّهُ لَهَدَى النَّاسَ جَمِيعًا وَلَا يَزَالُ الَّذِينَ كَفَرُوا تُصِيبُهُمْ بِمَا صَنَعُوا قَارِعَةٌ أَوْ تَحُلُّ قَرِيبًا مِنْ دَارِهِمْ حَتَّى يَأْتِيَ وَعْدُ اللَّهِ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ ﴿۳۱﴾ وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَأَمْلَيْتُ لِلَّذِينَ كَفَرُوا ثُمَّ أَخَذْتُهُمْ فَكَيْفَ كَانَ عِقَابِ ﴿۳۲﴾

﴾30﴿ Kazaalika arsalnaaka feee ummatin qad khalat min qablihaaa umamul litatluwa 'alaihimul lazeee awhainaaa ilaika wa hum yakfuroona bir Rahmaaan; qul Huwa Rabbee laaa ilaaha illaa Huwa 'alaihi tawakkaltu wa ilaihi mataab
﴾31﴿ Wa law anna Quraanan suyyirat bihil jibaalu aw qutti'at bihil ardu aw kullima bihil mawtaa; bal lillaahil amru jamee'aa; afalam yai'asil lazeena aamanooo al law yashaaa 'ullaahu lahadan naasa jamee'aa; wa laa yazaalul lazeena kafaroo tuseebuhum bimaa sana'oo qaari'atun aw tahullu qareebam min daarihim hatta ya'tiya wa'dul laah; innal laaha laa yukhliful mee'aad
﴾32﴿ Wa laqadis tuhzi'a bi Rusulim min qablika fa amlaitu lillazeena kafaroo summa akhaztuhum fakaifa kaana 'iqaab

﴾30﴿ Thus We have sent you to a community, before whom many communities have passed, so that you may recite to them what We have revealed to you. Yet they deny the worship of the Most Merciful. Say, He is my Lord; there is no deity worthy of worship except Him. In Him alone I place my trust, and to Him is my return
﴾31﴿ And if there were a Qur'an by which mountains could be moved, or the earth could be broken apart, or the dead could be made to speak, (it would be this one). But the command belongs entirely to Allah. Do not the believers know that if Allah had willed, He could have guided all mankind? And those who disbelieve will continue to be struck by disasters for what they have done, or they will come near their homes, until Allah's promise comes to pass. Indeed, Allah does not fail in His promise
﴾32﴿ And many messengers before you were surely mocked, but I gave respite to those who disbelieved; then I seized them. So how severe was My punishment

[30] In this verse, there is affirmation of the Prophet’s messengership, along with the wisdom behind his being sent, and the mention of the call to monotheism (tawhid)—which is the core of revelation. That is why revelation itself is called “dhikr” (reminder).
“وَهُمْ يَكْفُرُونَ بِالرَّحْمَنِ” – And they disbelieve in the Most Merciful: This refers to their rejection of Allah’s exclusive divinity and mercy. They may have acknowledged the name “Ar-Rahman”, but they did not accept it as exclusive to Allah, which is why they called Musaylimah the liar “Rahman of Yamamah.” Alternatively, their disbelief could mean shirk (polytheism).
“قُلْ هُوَ رَبِّي” – Say: He is my Lord: This is an explanation of “الذِي أَوْحَيْنَا” (what We have revealed)—the essence of revelation is tawhid in both lordship (rububiyyah) and divinity (uluhiyyah). These four brief statements all express pure monotheism.
Note: “كَذَلِكَ أَرْسَلْنَاكَ” – Thus We have sent you: Here, there is no explicit comparison mentioned, which shows that the kāf (كَـ) is used in the sense of “lām al-‘illah” (for the sake of). That is, since the remembrance of Allah (dhikr) through revelation brings peace to hearts, the Prophet was sent to convey that revelation.
“قَدْ خَلَتْ” – Many nations have passed away before it: This indicates that this ummah is the final nation, just as the Prophet (may Allah bless him and give him peace) is the Seal of the Prophets.
[31] This verse is a response to the disbelievers’ demand for miracles. They said that if the Qur’an is truly from Allah, then it should cause the mountains of Makkah to be moved, or the earth to split open to produce water channels, or raise the dead to speak with them.
The essence of the reply is that: even if such things were to happen, they still would not believe.
Explanation: “وَلَوْ أَنَّ قُرْآنًا” – The word “Qur’an” here means any recited book, used in a general sense. The apodosis (main clause) of the conditional sentence is omitted, and it would be: “then this Qur’an would be the one to cause such things.” Meaning: if any book could perform such miracles, it would be this Qur’an, but such things don’t happen by the book itself—they are entirely under Allah’s control.
Second interpretation: “Qur’an” here refers specifically to this Qur’an, even though it’s indefinite in form (nakirah) but meant as definite. The omitted apodosis would then be: “they still would not believe.” The meaning: even if such signs occurred through the Qur’an, they would still deny it, because guidance is only by Allah’s will.
“أَوْ قُطِّعَتْ بِهِ الْأَرْضُ” – As Khazin says, it means: the earth is split and rivers and water channels gush forth, just like what’s mentioned in Surah Al-Isra (17:91). Some scholars interpret: “سُيِّرَتْ بِهِ الْجِبَالُ” – refers to the miracle of Prophet Dawud (peace be upon him). “قُطِّعَتْ بِهِ الْأَرْضُ” – refers to quick travel across the land, referencing the miracle of Prophet Sulayman (peace be upon him).
“أَفَلَمْ يَيْأَسِ الَّذِينَ آمَنُوا...” – This responds to the believers’ hope that such miracles would lead all people to believe. But they are reminded: don't you know that guidance only happens by Allah’s will?
Some scholars (Layth, Abu ‘Ubayd, Qutrub) interpret “يَيْأَسِ” as meaning “to know with certainty”, not “to despair.” Al-Kisa’i disagreed, saying it means “to despair”—so the verse means: Have not the believers yet despaired of the disbelievers’ faith? Both views point to the fact that belief is not in human control, but depends entirely on Allah’s will.
“وَلَا يَزَالُ الَّذِينَ كَفَرُوا...” – This is a consolation to the Prophet and the believers, and a warning to the disbelievers of ongoing worldly punishments.
“أَوْ تَحُلُّ قَرِيبًا مِنْ دَارِهِمْ” – The verb is feminine and refers to “qari‘ah” (a sudden disaster). It means: If the punishment doesn't come directly upon them, it will descend near their lands, as a warning or lesson for them. Second interpretation: The verb “تَحُلُّ” could be in second-person form, directed at the Prophet. Then it means: You (O Prophet) will conquer near their lands, as occurred when the Prophet gained victory over areas near Makkah before the city's conquest.
“حَتَّى يَأْتِيَ وَعْدُ اللَّهِ” – The promise of Allah refers either to the Conquest of Makkah, or ultimately, the Day of Judgment.
[32] This verse indicates that the disbelievers’ request for miracles is, in reality, an act of mockery, not a sincere demand for truth.
It also serves as a consolation to the Prophet (may Allah bless him and give him peace): just as previous nations were given respite for a time, then eventually seized with punishment, the same pattern will apply to your people as well.
In essence, the verse reassures the Prophet that Allah’s system of justice will unfold in due time, and the mockery of the deniers does not go unnoticed.