أَلَمْ تَرَ أَنَّ اللَّهَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ ﴿۱۹﴾ وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ ﴿۲۰﴾ وَبَرَزُوا لِلَّهِ جَمِيعًا فَقَالَ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا مِنْ عَذَابِ اللَّهِ مِنْ شَيْءٍ قَالُوا لَوْ هَدَانَا اللَّهُ لَهَدَيْنَاكُمْ سَوَاءٌ عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِنْ مَحِيصٍ ﴿۲۱﴾

﴾19﴿ Alam tara annal laaha khalaqas samaawaati wal arda bilhaqq; iny yasha yuzhibkum wa ya'ti bikhalqin jadeed
﴾20﴿ Wa maa zaalika 'alal laahi bi 'azeez
﴾21﴿ Wa barazoo lillaahi jamee'an faqaalad du'afaaa'u lil lazeenas takbarooo innaa kunnaa lakum taba'an fahal antum mughnoona 'annaa min 'azaabil laahi min shai'; qaaloo law hadaanal laahu la hadaynaakum sawaaa'un 'alainaaa ajazi'naa am sabarnaa maa lanaa min mahees

﴾19﴿ Do you not see that Allah has created the heavens and the earth in truth? If He wills, He can remove you and bring forth a new creation
﴾20﴿ And this is not difficult for Allah Almighty
﴾21﴿ And they will all be presented before Allah together. Then the weak will say to those who were arrogant, "Indeed, we were your followers, so can you avail us anything against the punishment of Allah, They will say, If Allah had guided us, we would have guided you. It is the same for us whether we cry out or endure patiently; there is no escape for us

[19,20] From this verse up to verse 23 is the third section, which also begins with the letters (Alif Lam Meem). In this section, the rational arguments are brief, and verses 19–20 return to reminders of the Hereafter—specifically, the disavowal of false deities and Satan from those who worshiped them.
Verses 21–22 describe this rejection, and verse 23 brings a glad tiding.
In verses 19–20, the creative power and complete authority of Allah are described. The connection to the previous verse is this: just as the parable showed that polytheistic deeds are wasted, here logical evidence is presented for their futility.
The phrase (بِالْحَقِّ) refers to the manifestation of Allah’s oneness (tawḥīd).
Thus, it becomes clear that the wisdom behind Allah’s creation is not the being of the Prophet (May Allah bless him and give him peace), contrary to what is claimed in the so-called Hadith Lowlaka (“If not for you…”), because this hadith is considered fabricated (mawḍū‘) by the hadith scholars, and it also contradicts the meaning of this verse.
At the end, Allah’s power is mentioned once again, along with a warning.
[21] This passage is a continuation of the previous theme—meaning: "وَاسْتَفْتَحُوا" (they sought judgment), so they were destroyed, and then they were resurrected for reckoning. (بَرَزُوا) implies they were brought forth openly, and although the verbs are in past tense, they indicate the future (a common style in the Qur’an to express certainty).
This verse contains a warning about the Hereafter, describing how the leaders of false worship will disown their followers and will be unable to protect them from punishment.
The term (الضُّعَفَاءُ) refers to the ignorant ones, weak in intellect and knowledge, who blindly followed their leaders.
(لِلَّذِينَ اسْتَكْبَرُوا) refers to the scholars, elders, and powerful ones who opposed the true religion and turned arrogance into a religion of disbelief, shirk, and innovation.
(اسْتَكْبَرُوا) means they were too arrogant to accept the oneness of Allah and to follow the Messenger.
(مُغْنُونَ عَنَّا مِنْ عَذَابِ)—the followers say: "You used to promise us Paradise; now at least save us from this punishment!"
A similar conversation appears in verses 47–48 of Surah Ghāfir (Al-Mu’min). The dialogue here takes place in the field of resurrection (Hashr), which is why the reply is: (لَوْ هَدَانَا اللَّهُ)—“Had Allah guided us, we would have guided you.”
Whereas in Surah Ghāfir, the dialogue occurs inside the Fire, and the reply is: “We are all in it (the Fire).”