إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئِينَ وَالنَّصَارَى وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ ﴿۱۷﴾ أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ وَمَنْ يُهِنِ اللَّهُ فَمَا لَهُ مِنْ مُكْرِمٍ إِنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ ۩﴿۱۸﴾ ࣛ هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِنْ نَارٍ يُصَبُّ مِنْ فَوْقِ رُءُوسِهِمُ الْحَمِيمُ

﴾17﴿ Innal lazeena aamanoo wallazeena haadoo was saabi'eena wan nasaaraa wal Majoosa wallazeena ashrakooo innal laaha yafsilu bainahum yawmal qiyaamah; innal laaha 'alaa kulli shai'in shaheed
﴾18﴿ Alam tara annal laaha yasjudu lahoo man fis samaawaati wa man fil ardi wash shamsu walqamaru wan nu joomu wal jibaalu wash shajaru wad dawaaabbu wa kaseerum minan naasi wa kaseerun haqqa 'alaihil 'azaab; wa mai yuhinil laahu famaa lahoo mim mukrim; innallaaha yaf'alu maa yashaaa (make sajda)
﴾19﴿ Haazaani khasmaanikh tasamoo fee Rabbihim fal lazeena kafaroo qutti'at lahum siyaabum min naar; yusabbu min fawqi ru'oosihimul hameem

﴾17﴿ Indeed, those who believe, those who are Jews, the Sabians, the Christians, the Magians, and those who associate partners with Allah—indeed, Allah will judge between them on the Day of Resurrection. Verily, Allah is a witness over all things
﴾18﴿ Do you not see that to Allah prostrate all those in the heavens and those on the earth, the sun, the moon, the stars, the mountains, the trees, the living creatures, and many among mankind? But upon many, the decree of punishment has been justified. And whomever Allah humiliates, none can honor him. Indeed, Allah does whatever He wills
﴾19﴿ These are two groups disputing about their Lord. As for those who disbelieve, garments of fire will be cut out for them, and boiling water will be poured over their heads

[17] This verse mentions the well-known groups among people: one group consists of the believers who benefit from the clear signs (verses), while the other groups turn away from these signs. Today in the world, they may seem similar, but on the Day of Judgment, Allah the Exalted will judge between them. He will admit the believers into Paradise and the others into Hell. The phrase "Indeed, Allah is Witness over all things" is evidence for "He will judge", meaning that Allah is aware of everything and will therefore pass a just judgment.
Note: Ibn ‘Atiyyah narrates in his tafsir from Qatadah that the core beliefs of all religions are six: five are from Satan and one is from the Most Merciful. As for the Sabians, they are a people who worship angels, face the Kaaba, claim to believe in monotheism (according to their understanding), and read the Book of Psalms.
As for the Magians, they are those who worship fire, light, the sun, and the moon.
As for those who associated partners (with Allah), the reference here is to polytheists who do not follow any revealed book. They are not given a separate name because they are mentioned with "they associated (partners)." Some of the earlier sects also engaged in polytheism, but this phrasing highlights a distinction in name.
[18] This verse is a rational proof that the prostration of all creation to Allah the Exalted is evidence of His oneness and greatness. The verse mentions certain creations that the polytheists worship, thereby exposing the weakness of these false deities.
Ibn ‘Atiyyah mentions that the tribe of Himyar worshipped the sun, Kinānah worshipped the moon, Tamīm worshipped the star Burān, Lakhm worshipped the star Jupiter, Tayy worshipped Thurayyā (Pleiades), Quraysh worshipped Sirius (Shi‘rā), Asad worshipped Mercury (‘Uṭārid), and Rabī‘ah worshipped the star Mars (Marzam). They also made gods out of mountains and trees. Among animals, they worshipped cattle, snakes, and roosters.
In this verse, there is a reference to various sects of polytheists, and it serves as a method of refuting them. After the phrase “and many among the people”, the word “[are] shown mercy” is implied or it's considered an apposition to “who is on the earth”—from the grammatical device of mentioning a specific group after a general one.
After “and many upon whom the punishment has become due”, the predicate is omitted, meaning “they are humiliated and disgraced.” The intended meaning of prostration in this verse is willing submission and recognition of Allah's oneness. Or, the prostration may be taken in a general sense—whether willingly or unwillingly.
Therefore, after “many upon whom the punishment is due,” there is no need to estimate a missing clause, because it connects back to what came before. The phrase “and whomever Allah disgraces” refers to those who refuse to prostrate to Allah the Exalted.
[19] In the phrase “هَذَانِ” (these two), the reference is to the two opposing groups mentioned in the previous two verses. Although there are many sects within them, they all ultimately fall into two categories.
Their disagreement and dispute always center around the oneness of Allah the Exalted and His attributes—not on worldly aims. Then, the verse gives a detailed description of warning for one group and glad tidings for the other. This serves as a judgment between them.
The phrase “قُطِّعَتْ لَهُمْ ثِيَابٌ مِنْ نَارٍ” means that garments made of Hellfire will be prepared for them—similar to what is mentioned in Surah Ibrahim (14:50). Or it is a metaphor indicating that the fire will surround them so completely, it will be like clothing on their bodies.