فَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ زُبُرًا كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ ﴿۵۳﴾ فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّى حِينٍ ﴿۵۴﴾ أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ ﴿۵۵﴾ نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ بَلْ لَا يَشْعُرُونَ ﴿۵۶﴾ إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ ﴿۵۷﴾

﴾53﴿ Fataqatta'ooo amrahum bainahum zuburaa; kullu hizbim bimaa ladaihim farihoon
﴾54﴿ Fazarhum fee ghamratihim hattaa heen
﴾55﴿ A-yahsaboona annnamaa numiduhum bihee mimmaalinw wa baneen
﴾56﴿ Nusaari'u lahum fil khairaat; bal laa yash'uroon
﴾57﴿ Innal lazeena hum min khashyati Rabbihim mushfiqoon

﴾53﴿ But they divided their religion among themselves into sects, each group rejoicing in what it has
﴾54﴿ So leave them in their misguidance for a while
﴾55﴿ Do they think that by increasing them in wealth and children
﴾56﴿ It is because We hasten to reward them for their good deeds? Rather, they do not perceive
﴾57﴿ Indeed, those who are in awe of their Lord out of fear and devotion

[53] In this verse, there is a warning against division and destruction caused by opposing the religion of the prophets.
Since division in supplication and acts of worship occurred later and was not extensive, in Surah Al-Anbiya it mentioned “وَتَقَطَّعُوا” (they became divided) with the conjunction “و” (and), and did not mention “زُبُرًا” (books/sections).
However, in matters of food and actions, opposition began early, and many sects emerged from it. Therefore, in this verse, “فَتَقَطَّعُوا” (so they became divided) is mentioned with the particle “ف” (so/then) indicating consequence, and “زُبُرًا” is also mentioned.
“كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ” points to the fact that each group claimed their own deeds and ways to be religion and reward-worthy, even though they opposed the religion of the prophets—just like the groups of innovators.
In Surah Al-Anbiya, only the opposition was mentioned, even if they didn’t consider their own ways to be religiously rewarding.
That is why, for warning, it was said there: “وَإِلَيْنَا رَاجِعُونَ” (and to Us they will return).
[54] From this verse, fourteen conditions of the deniers are mentioned. In this particular verse, one condition is stated—that is, the heedlessness and misguidance of those who caused divisions in the religion.
And in the phrase “فَذَرْهُمْ” (so leave them), there is a message of consolation to the Prophet, meaning: do not be grieved over the delay in the punishment of these deniers.
[55,56] In these two verses, two states of the deniers are mentioned: assuming good (about their situation) and lack of understanding.
The meaning is that their wealth and sons continue to increase day by day, so they think that this is a reward in this world or the result of their good deeds or favorable conditions.
Whereas in reality, this is a form of gradual entrapment (istidraj)—as has been mentioned earlier in Surah Aal-e-Imran (3:178).
[57] This is mentioned in the form of contrast—to describe the qualities of the believers. There are seven mentioned here, and seven were mentioned at the beginning of the Surah, making a total of fourteen.
These qualities are the source of all goodness, and this glad tidings is for those who have not opposed the religion of the prophets.
“خَشْيَةِ” refers to the inner state of the heart (awe and reverence), while “مُشْفِقُونَ” refers to the outward state, where the signs of fear appear on the body, and the heart becomes soft. These are two distinct qualities.