وَلَقَدْ صَرَّفْنَا فِي هَذَا الْقُرْآنِ لِيَذَّكَّرُوا وَمَا يَزِيدُهُمْ إِلَّا نُفُورًا ﴿۴۱﴾ قُلْ لَوْ كَانَ مَعَهُ آلِهَةٌ كَمَا يَقُولُونَ إِذًا لَابْتَغَوْا إِلَى ذِي الْعَرْشِ سَبِيلًا ﴿۴۲﴾ سُبْحَانَهُ وَتَعَالَى عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا ﴿۴۳﴾ تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيهِنَّ وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَكِنْ لَا تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا ﴿۴۴﴾ وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَسْتُورًا ﴿۴۵﴾

﴾41﴿ Wa laqad sarrafnaa fee haazal Quraani liyazzakkaroo wa maa yazeeduhum illaa nufooraa
﴾42﴿ Qul law kaana ma'ahooo aalihatun kamaa yaqooloona izal labtaghaw ilaa zil 'Arshi Sabeela
﴾43﴿ Subhaanahoo wa Ta'aalaa 'ammaa yaqooloona 'uluwwan kabeeraa
﴾44﴿ Tusabbihu lahus samaawaatus sab'u wal ardu wa man feehinn; wa im min shai'in illaa yusabbihu bihamdihee wa laakil laa tafqahoona tasbeehahum; innahoo kaana Haleeman Ghafooraa
﴾45﴿ Wa izaa qara' tal Quraana ja'alnaa bainaka wa bainal lazeena laa yu'minoona bil aakhirati hijaabam mastooraa

﴾41﴿ "And indeed, We have diversified (the message of monotheism) in this Qur'an in various ways so that they may take heed, but it only increases them in aversion
﴾42﴿ Say, 'If there were other deities alongside Allah, as they claim, they would surely seek a way to the Lord of the Throne
﴾43﴿ Glorified is Allah, and He is exalted far above what they attribute to Him, in great exaltation
﴾44﴿ The seven heavens and the earth and whatever is within them glorify Allah, and there is nothing except that it exalts Him with His praise, but you do not understand their glorification. Indeed, Allah is Forbearing and Forgiving
﴾45﴿ And when you recite the Qur'an, We place between you and those who do not believe in the Hereafter a hidden barrier

[41] In this verse, there is encouragement toward the Qur’an, along with a warning to those who turn away from it.
The reason for their aversion is that the Qur’an refutes their polytheism and injustices, as previously mentioned.
"(Li-yadhakkarū)" – Here, what is meant is tawḥīd (the oneness of Allah) and the admonitions related to it. The Qur’an has presented these lessons and messages in various forms.
Since tawḥīd is the intended meaning here, the direct object is omitted.
However, in verse 89 of this Surah, the intended meaning includes evidences and admonitions, and therefore the phrase min kulli mathal ("of every kind of example") is mentioned there.
[42] This is a refutation of associating partners with Allah in divinity (shirk fī al-ulūhiyyah).
In the phrase "(idhan labtaghaw ilā dhī al-‘arsh sabīlā)", the point is: If their so-called deities truly had a share in divinity with Allah, the Owner of the Throne, then they would have sought their share from Him—and as a result, conflict or rivalry would arise, as mentioned in verse 91 of Surah Al-Mu’minūn.
Or, another interpretation is: These polytheists believe that their deities are intercessors for them. In that case, those intercessors should themselves be seeking a way of nearness to Allah.
But whoever is seeking closeness is, by nature, in need and incapable—and thus cannot be a deity.
This second interpretation is more fitting, based on the context of verse 57, where righteous beings are mentioned as the supposed deities.
Also, the phrase "(kamā yaqūlūn)" – "as they say" – supports this interpretation, as it implies the false claim that those they worship are divine.
[43] This is the conclusion of the previous verse and a declaration of the oneness of Allah (Tawḥīd).
The phrase "(Subḥānahu)" refers to the rejection of associating partners with Allah from among the angels.
The phrase "(Ta‘ālā)" refers to the rejection of associating partners with Allah in divinity from among other righteous servants.
Both of these types of shirk were mentioned in the preceding verses.
[44] This verse provides the reason for Subḥānahu and presents the claim of Tawḥīd (Oneness of Allah) in another way.
By this tasbīḥ (glorification), what is intended could be dalālatan—that is, the state and helplessness of everything indicates the Oneness of Allah. But you, O polytheists, do not reflect on it.
Or, what is intended could be actual, literal tasbīḥ, and that everything glorifies Allah in a manner appropriate to its state.
With this second interpretation, the phrase "(man fīhinna wa in min shay’in illā yusabbiḥu bi-ḥamdih)"—“whoever is in the heavens and the earth, and there is nothing except that it glorifies Him with praise”—can be understood to exclude disbelievers and polytheists.
This second interpretation is stronger, as it aligns with hadiths confirming the tasbīḥ (praise to Allah) of stones, food, camels, trees, and even the pillar in the Prophet’s Mosque.
[45] In this verse, there is a warning against rejecting the Qur’an.
What is meant by “ḥijāb mastūr” (a hidden veil) is a barrier of opposition, stubbornness, and ignorance.
Or, it may refer to an actual, supernatural veil—meaning that a physical covering is placed over their eyes, preventing them from seeing the bearer of the Qur’an. This is similar to the expression "‘alā abṣārihim ghishāwah" (a covering over their eyes).
The word mastūr here means that the veil is hidden from you, and also means a sāṭir—something that conceals or hides.