وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا ﴿۱۱﴾ وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا ﴿۱۱۲﴾ وَكَذَلِكَ أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا ﴿۱۱۳﴾ فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ وَقُلْ رَبِّ زِدْنِي عِلْمًا ﴿۱۱۴﴾ وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا ﴿۱۱۵﴾

﴾111﴿ Wa 'anatil wujoohu lil Haiiyil Qaiyoomi wa qad khaaba man hamala zulmaa
﴾112﴿ Wa mai ya'mal minas saalihaati wa huwa mu'minun falaa yakhaafu zulmanw wa laa hadmaa
﴾113﴿ Wa kazaalika anzalnaahu Qur-aanan 'Arabiyyanw wa sarrafnaa fee hi minal wa'eedi la'allahum yattaqoona aw yuhdisu lahum zikraa
﴾114﴿ Fata'aalal laahul Malikul Haqq; wa laa ta'jal bil Quraani min qabli ai yuqdaaa ilaika wahyuhoo wa qur Rabbi zidnee 'ilmaa

﴾111﴿ All faces will be humbled before the Ever-Living, the Sustainer, and indeed, those who bear the burden of shirk (associating partners with Allah) will be in despair (of any good)
﴾112﴿ But whoever does righteous deeds while being a believer will have no fear of injustice nor of any loss
﴾113﴿ And thus We have sent down this Qur'an as a clear explanation, and We have diversified the warnings in it so that they may fear (Allah) or it may inspire them to reflecti
﴾114﴿ So exalted is Allah, the Sovereign, the Truth. And do not hasten with the Qur'an before its revelation is completed to you, and say, My Lord, increase me in knowledge

[111] This is also a continuation of the previous reasoning—that they cannot intercede without permission, because on the Day of Judgment all will be powerless before Allah.
This too is part of the warning.
The meaning of "faces" refers to faces and foreheads, or it refers to prominent individuals among the people.
The meaning of "injustice" in this verse is polytheism.
[112] In this verse, there is good news.
The difference between zulman (injustice) and hazman (diminishment) is that zulm refers to the complete denial of a right, while hazm refers to the denial of part of a right.
Alternatively, zulm refers to an increase in sins, and hazm to a decrease in good deeds.
In language, zulm is among the words with opposite meanings—it is used both for increase and decrease.
[113] In this verse, there is encouragement toward the Qur'an, and two benefits of the Qur'an are mentioned.
This is in the form of māni‘at al-khulw, meaning it will not be devoid of either of these two benefits, and it is also possible to attain both together.
The difference between the two benefits is that taqwa means acting upon the Qur'an out of fear of Allah’s punishment, and reminder refers to being affected by admonition and accepting it out of desire.
Alternatively, taqwa means abandoning polytheism, disbelief, and sins, while reminder refers to monotheism, faith, and the emergence of righteous deeds.
[114] In this verse, it begins with the declaration of monotheism, which is the result of the truthfulness of the Qur'an mentioned in the previous verse.
This verse also affirms the exaltedness of Allah, and then it outlines the etiquette of reciting the Qur'an.
The first point of etiquette is that when Gabriel (peace be upon him) brings down the Qur'an, do not rush to recite it before he finishes.
Something similar is mentioned in Surah Al-Qiyamah as well.
The second meaning of etiquette is: do not explain or speak about the Qur'an until you understand its intended meaning—thus, the term "revelation" refers to its explanation and interpretation.
This meaning has also been reported by Qurtubi from Mujahid.
At the end of the verse, a prayer is taught for the increase of knowledge, which is revelation. This is evidence that the Prophet (May Allah bless him and give him peace) was in need of increased knowledge, so his nation is certainly in need as well.
This also shows that the knowledge of the prophets is not absolute and all-encompassing, since they seek increase.
It is also proof of the virtue of knowledge, because Allah taught a prayer for its increase.
And since the Prophet (May Allah bless him and give him peace) used to recite this prayer, revelation continued to descend upon him until his death, as mentioned in a hadith reported by Muslim.