مَنْ كَانَ يَظُنُّ أَنْ لَنْ يَنْصُرَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَاءِ ثُمَّ لْيَقْطَعْ فَلْيَنْظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ مَا يَغِيظُ ﴿۱۵﴾ وَكَذَلِكَ أَنْزَلْنَاهُ آيَاتٍ بَيِّنَاتٍ وَأَنَّ اللَّهَ يَهْدِي مَنْ يُرِيدُ ﴿۱۶﴾

﴾15﴿ Man kaana yazunnu allai yansurahul laahu fid dunyaa wal aakhirati fal yamdud bisababin ilas samaaa'i summal yaqta' falyanzur hal yuzhibanna kaiduhoo maa yagheez
﴾16﴿ Wa kazaalika anzalnaahu aayaatim baiyinaatinw wa annal laaha yahdee mai yureed

﴾15﴿ Whoever thinks that Allah will not help him in this world and the Hereafter, let him extend a rope to the sky, then cut it off, and let him see if this plan of his will remove that which enrages him
﴾16﴿ And thus We have sent down the Qur'an as clear verses, and indeed, Allah guides whom He wills

[15] This verse is a warning and is connected to verse (11).
There are many explanations for its meaning.
First interpretation and its connection:
When a hypocrite faces trials and hardship in the religion of Muhammad (May Allah bless him and give him peace), and he finds that the help of Allah is withheld from him, he assumes that Allah is not aiding the Prophet either, and he becomes angry.
(He thinks that because Allah is not helping the Ummah, He must not be helping the Prophet either.)
According to this interpretation, the pronoun in (yansuruhu) refers to “man” (the hypocrite).
The phrase (falyamdud bisabab) means: let him tie a rope to the ceiling and hang himself.
Meaning, if he kills himself out of rage, it will not benefit him in the slightest—so why be angry?
(Hal yudhhibanna) is an interrogative of denial—i.e., will this act remove his anger or change Allah’s decree? Certainly not.
In this interpretation, samā’ (heaven) refers to the ceiling, and (thumma lyaqṭaʿ) means choking himself (i.e., hanging).
Second interpretation and its connection:
The polytheists and hypocrites show enmity toward the Prophet (May Allah bless him and give him peace), and they wish that Allah would not help him.
Since divine aid and revelation come from the sky, the verse sarcastically says: let him climb to the sky with a rope and try to cut off the divine assistance—will he succeed? Of course not.
According to this interpretation, the pronoun refers to the Prophet (peace be upon him).
Ẓann (assumption) here means tamannī (wishful thinking).
Samā’ means the actual sky.
Qaṭ refers to severing revelation and divine help.
And (hal yudhhibanna) is again a rhetorical question of denial.
The verse ultimately shows that their anger and efforts are futile—they cannot prevent Allah’s help or change divine will.
[16] This verse encourages turning to the Noble Qur’an.
It means: just as We have commanded patience and promised divine help, likewise We have revealed this Qur’an for the purpose of consolation, guidance, and steadfastness.
Or, it can mean: just as We established the truth of tawḥīd and the Hereafter through rational proofs, likewise We have revealed this Qur’an for the same purpose.