وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِمْ مِنْ ضُرٍّ لَلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ ﴿۷۵﴾ وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ ﴿۷۶﴾ حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَابًا ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ ﴿۷۷﴾ وَهُوَ الَّذِي أَنْشَأَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ قَلِيلًا مَا تَشْكُرُونَ ﴿۷۸﴾ وَهُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ ﴿۷۹﴾ وَهُوَ الَّذِي يُحْيِي وَيُمِيتُ وَلَهُ اخْتِلَافُ اللَّيْلِ وَالنَّهَارِ أَفَلَا تَعْقِلُونَ ﴿۸۰﴾ بَلْ قَالُوا مِثْلَ مَا قَالَ الْأَوَّلُونَ ﴿۸۱﴾

﴾75﴿ Wa law rahimnaahum wa kashafnaa maa bihim min durril lalajjoo fee tughyaanihim ya'mahoon
﴾76﴿ Wa laqad akhaznaahum bil'azaabi famastakaanoo li Rabbihim wa maa yatadarra'oon Hattaaa izaa fatahnaa 'alaihim baaban zaa 'azaabin shadeedin izaa hum feehi mublisoon
﴾77﴿ Hattaaa izaa fatahnaa 'alaihim baaban zaa 'azaabin shadeedin izaa hum feehi mublisoon
﴾78﴿ Wa Huwal lazeee ansha a-lakumus sam'a wal absaara wal af'idah; qaleelam maa tashkuroon
﴾79﴿ Wa Huwal lazee zara akum fil ardi wa ilaihi tuhsharoon
﴾80﴿ Wa Huwal lazee yuhyee wa yumeetu wa lahukh tilaaful laili wannahaar; afalaa ta'qiloon
﴾81﴿ Bal qaaloo misla maa qaalal awwaloon

﴾75﴿ And if We have mercy on them and remove what harm is upon them, they would surely persist in their transgression, wandering blindly
﴾76﴿ And indeed, We seized them with punishment, but they did not humble themselves before their Lord, nor did they submit
﴾77﴿ Until, when We open upon them a gate of severe punishment, they will then be in despair therein
﴾78﴿ And He is Allah, the Exalted, who created for you hearing, sight, and hearts; yet you give little thanks
﴾79﴿ And He is Allah, the Exalted, who spread you across the earth, and to Him you will be gathered
﴾80﴿ And He is Allah, the Exalted, who gives life and causes death, and He alone controls the alternation of the night and day. Will you not then understand
﴾81﴿ Rather, they say the same as what the predecessors said

[75,76] After the warnings, there is a threat of worldly punishment, which was the famine and hunger that had befallen the people of Mecca in the form of a torment. However, they did not repent from shirk (polytheism). And when the punishment was lifted from them, their rebellion only increased.
Note: (فَمَا اسْتَكَانُوا) – Istikānat (humble submission) is specific to the time of punishment, meaning repentance; therefore, it is mentioned in the past tense. As for tadarruʿ (earnest supplication), it is applicable at all times—meaning accepting Tawhid after the removal of punishment—so it is mentioned in the future tense.
[77] This too is a threat, either of worldly or of Hereafter punishment. Because the intended meaning of ʿadhāb (punishment) may be worldly—such as what occurred at Badr or the conquest of Mecca. And the meaning of (بَابًا) could be a type or category (of punishment). Or, the intended meaning of ʿadhāb could be the punishment of Hell, and bāban refers to the gate of Hell. When they reach Hell, the gate will be opened for them, as mentioned in Surah Az-Zumar (39:71).
[78] From this point to the end of the Surah is the fourth section. In it, there are six rational arguments. Three of them are pure rational proofs (without any prior acknowledgment). Then, there is a reminder about the denial of resurrection after death. Then come three rational arguments based on acknowledgment, used to establish Tawhid (the Oneness of Allah) and the Day of Judgment.
Next is a refutation of the polytheists. Then follow three etiquettes of da'wah (calling to truth) along with a worldly warning. Then a warning that includes the state of Barzakh (the intermediate stage after death), and a brief glad tidings.
After that, there are seven states of punishment in the Hereafter and seven causes of it. Then comes the issue of Tawhid, concluding with a supplication.
In verse (78), there is a rational argument. The meaning of “little gratitude” is acknowledging the blessing while still associating partners (shirk) with Allah.
[79] This is another rational argument, and something similar is also mentioned in Surah Al-Mulk (67:23–24).
[80] This is another rational argument, and in it, the transformation of states is mentioned—referring to the alternation of night and day, with their light and darkness, their lengthening and shortening, and their coming and going.
[81,82,83] In these verses, there is a warning against the denial of resurrection after death, following the mention of proofs of divine power. And in (الْأَوَّلُونَ), there is a reference to verse (35) of this Surah. Similar verses are found in Surah An-Naml (27:67–68), and the distinction between them is explained there.