فَيَقُولُوا هَلْ نَحْنُ مُنْظَرُونَ ﴿۲۰۳﴾ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ ﴿۲۰۴﴾ أَفَرَأَيْتَ إِنْ مَتَّعْنَاهُمْ سِنِينَ ﴿۲۰۵﴾ ثُمَّ جَاءَهُمْ مَا كَانُوا يُوعَدُونَ ﴿۲۰۶﴾ مَا أَغْنَى عَنْهُمْ مَا كَانُوا يُمَتَّعُونَ ﴿۲۰۷﴾ وَمَا أَهْلَكْنَا مِنْ قَرْيَةٍ إِلَّا لَهَا مُنْذِرُونَ ﴿۲۰۸﴾ ذِكْرَى وَمَا كُنَّا ظَالِمِينَ ﴿۲۰۹﴾ وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ ﴿۲۱۰﴾ وَمَا يَنْبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ ﴿۲۱۱﴾ إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ ﴿۲۱۲﴾ فَلَا تَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ فَتَكُونَ مِنَ الْمُعَذَّبِينَ ﴿۲۱۳﴾ وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ ﴿۲۱۴﴾

﴾203﴿ Fa yaqooloo hal nahnu munzaroo
﴾204﴿ Afabi 'azaabinaa yasta'jiloon
﴾205﴿ Afara'aita im matta'naahum sineen
﴾206﴿ Summa jaaa'ahum maa kaanoo yoo'adoon
﴾207﴿ Maaa aghnaaa 'anhum maa kaanoo yumatta'oon
﴾208﴿ Wa maaa ahlaknaa min qaryatin illaa lahaa munziroon
﴾209﴿ Zikraa wa maa kunnaa zaalimeen
﴾210﴿ Wa maa tanazzalat bihish Shayaateen
﴾211﴿ Wa maa yambaghee lahum wa maa yastatee'oon
﴾212﴿ Innahum 'anis sam'i lama'zooloon
﴾213﴿ Falaa tad'u ma'al laahi ilaahan aakhara fatakoona minal mu'azzabeen
﴾214﴿ Wa anzir 'asheeratakal aqrabeen

﴾203﴿ So they say, are we among those who have been given respite
﴾204﴿ Do they seek to hasten our punishment
﴾205﴿ Do you know if We grant them the pleasures of this world for a few years
﴾206﴿ Then, when the punishment comes upon them, the one they were warned about
﴾207﴿ The pleasures that were given to them will not be able to ward off (this punishment) from them
﴾208﴿ And We did not destroy any city except that it had warners
﴾209﴿ To give a reminder, and We are not unjust
﴾210﴿ And the devils have not brought down this Quran
﴾211﴿ And it does not suit their dignity, nor do they have the strength for it
﴾212﴿ Indeed, they are repelled from hearing
﴾213﴿ So do not call upon another god besides Allah, whom you assume (to fulfill your needs), lest you become among those who are punished
﴾214﴿ And warn your close relatives (by lineage)

[204] This is an independent rebuke, accompanied by a warning.
[205,206,207] This is the response to their demand for hastening punishment.
The essence is: the punishment can come upon them at any moment,
but their lifespan, and all their worldly possessions and arrangements, will not benefit them at all.
So why do they impatiently demand for the punishment to come?
[208,209] This is also a response to their demand for hastening punishment.
Meaning: though they ask for punishment, the Divine custom is that a messenger is sent, who fully warns and reminds — and only after their denial does the punishment come.
(ذِكْرَى) means so that they may receive reminder — i.e., يَذْكُرُونَ ذِكْرَى.
[210,211,212] In these verses, the response to the first doubt regarding the Messenger and the Qur'an is given. They used to say, "He is a soothsayer, and the Qur'an is the news of soothsaying." (A soothsayer is someone who claims knowledge of the unseen—past or future—through subjugated jinn). The essence of the response is:
1. The soothsayers receive their information from rebellious devils (jinn), but not every jinn is under their command. This Qur'an, however, has been brought by Jibril (peace be upon him), as mentioned in verse 193. It has not been brought by devils. This is the first response.
2. Secondly, this Qur'an, in its truthfulness and guidance, is completely incompatible with devils. The news and actions of devils are full of lies and misguidance, whereas this Qur'an is filled entirely with truthful words and guidance.
3. Thirdly, the devils are not even capable of bringing this Qur'an. For this reason, they are unable to eavesdrop on the gatherings of the angels and are instead driven away—just like what is stated in Surah Al-Hijr (18) and Surah As-Saffat (8): "They are kept away from hearing." This explains the phrase mā yastaṭīʿūna (they are not capable).
Note: (as-samʿ) here refers to the consequence of organized listening. That is, even if they try to listen through methods like eavesdropping (istiraq as-samʿ), they are driven away from hearing.
[213] This explanation clarifies the difference between the call of the devils and the purpose of the Qur'an.
The devils ask for needs from other than Allah, commit shirk, and call others to shirk.
But you, in line with the purpose of the Qur'an, should not seek your needs from other than Allah, because you assume them to be gods (meaning controllers of things and knower of the unseen) and request your needs from them.
This is shirk.
The Qur'an, which calls to tawhid (oneness of Allah), addresses the Prophet in this matter, but the intended audience is actually the people (his followers).
From this verse up to verse 220, five etiquettes are mentioned for the caller to the truth.
Here, the first etiquette is that the caller should protect himself from resembling the polytheists and from the causes that lead to their punishment.
[214] Here, the second etiquette for the caller to the truth is mentioned—that is, to convey the message of truth to one's own tribe and relatives, even if they are chiefs and possess noble lineage.
This serves several purposes: first, so that others do not criticize by saying, “He says nothing to his own relatives, but explains matters to us.”
Second, so that people realize he does not show favoritism in religion toward his relatives or prominent individuals.
Third, so that his relatives do not expect that he will accept their words merely because of kinship.
Another specific reason for inviting the Quraysh is that other people trusted them and regarded them as elders, while the common people were their followers and devotees.
Therefore, if the leaders and elders accepted faith, then their followers and devotees would necessarily follow as well.
So, inviting them becomes a means of making the call widespread among the general public.