الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ بِالْآخِرَةِ هُمْ يُوقِنُونَ ﴿۳﴾ إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ زَيَّنَّا لَهُمْ أَعْمَالَهُمْ فَهُمْ يَعْمَهُونَ ﴿۴﴾ أُولَئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِي الْآخِرَةِ هُمُ الْأَخْسَرُونَ ﴿۵﴾ وَإِنَّكَ لَتُلَقَّى الْقُرْآنَ مِنْ لَدُنْ حَكِيمٍ عَلِيمٍ ﴿۶﴾ إِذْ قَالَ مُوسَى لِأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ آتِيكُمْ بِشِهَابٍ قَبَسٍ لَعَلَّكُمْ تَصْطَلُونَ ﴿۷﴾

﴾3﴿ Allazeena yuqeemoonas Salaata wa yu'toonaz Zakaata wa hum bil Aakhirati hum yooqinoon
﴾4﴿ Innal lazeena laa yu'minoona bil Aakhirati zaiyannaa lahum a'maalahum fahum ya'mahoon
﴾5﴿ Ulaaa'ikal lazeena lahum sooo'ul 'azaabi wa hum fil Aakhirati humul akhsaroon
﴾6﴿ Wa innaka latulaqqal Qur-aana mil ladun Hakeemin 'Aleem
﴾7﴿ Iz qaala Moosaa li ahliheee inneee aanastu naaran sa'aateekum minhaa bikhabarin aw aateekum bishihaabin qabasil la'allakum tastaloon

﴾3﴿ Those who establish prayer and give zakat, and they are the ones who have certainty in the Hereafter
﴾4﴿ Indeed, those who do not believe in the Hereafter — We have made their deeds appear attractive in their eyes, so they wander in confusion
﴾5﴿ These are the ones for whom there is an evil punishment, and in the Hereafter, they are the losers
﴾6﴿ And indeed, the Quran is taught to you by One who is Wise and All-Knowing
﴾7﴿ When Moses (peace be upon him) said to his family, Indeed, I have seen a fire. I will soon bring you some news from it (about the path) or bring you a burning flame so that you may warm yourselves

[3] Three qualities of the people of the Qur’an are mentioned, which arise from true faith in the Qur’an:
1. Īmān (faith) — They have firm belief in the truth of the Qur’an.
2. ʿAmal Ṣāliḥ (righteous deeds) — Their belief leads them to perform good and sincere actions.
3. Dhikr Kathīr (abundant remembrance) — They frequently remember Allah, showing their hearts are attached to Him.
[4] In this torment, there is a warning to the deniers, because denying the Hereafter leads to vile deeds (which contradict the qualities of the people of the Qur’an), and vile deeds cause blindness, meaning confusion in worldly life.
“We have made their deeds seem fair to them (زَيَّنَّا لَهُمْ)” – the attribution of adornment to Allah the Exalted is in terms of creation, as a test; and sometimes it is attributed to Satan, which can be in terms of his whisperings.
What is meant by “their deeds (أَعْمَالَهُمْ)” are evil actions and innovations (bid'ahs).
[5] In this is both worldly and otherworldly warning for the deniers. “The worst of punishment (سُوءُ الْعَذَابِ)” is because their deeds are evil, and they are among the most lost (اخسرون) because they call their evil deeds good and burden themselves in doing them.
[6] This is connected to the first verse, and within it is a consolation and encouragement to the Messenger of Allah (May Allah bless him and give him peace), by emphasizing the delivery of the Qur'an.
In "لَتُلَقَّى", there is emphasis, meaning the Qur'an comes to you from Allah the Exalted, and you receive it with firmness.
Another emphasis is in "مِنْ لَدُنْ", where the intermediary (Jibril) is omitted, because he is a messenger, and the words of the messenger are the speech of the Sender.
"حَكِيمٍ عَلِيمٍ" is another form of emphasis, and this is a preparation for the upcoming events, in which there are great wisdoms and they manifest the knowledge of Allah the Exalted.
And this is the first direct address to the Prophet (May Allah bless him and give him peace) in this surah.
[7] From this verse up to verse 59 is the second section. In it, there is a reference to the great wisdom in the events of Musa (peace be upon him) and Sulayman (peace be upon him): that they had no knowledge of the unseen. And in the events of Salih (peace be upon him) and Lut (peace be upon him), there is a reference to the major wisdom that they and their followers (even though they were all noble) were in need of Allah the Exalted for safety and well-being.
From verse 7 to 14, the story of Musa (peace be upon him) is mentioned, and in each verse there are wisdoms. Since in Surah Ash-Shu'ara the beginning of this story was not mentioned, here the beginning is included.
And in verse 7, some of the wisdoms are as follows:
1. Musa (peace be upon him) had a family and dependents.
2. Traveling with family is permissible.
3. He did not know the unseen, because he said he saw a fire (not light).
4. Benefiting from the people of the fire to get directions.
5. Using fire to remove cold.
"بِشِهَابٍ قَبَسٍ" – shihab refers to brightness, and qabas to a lit flame, meaning: “I will bring you a burning flame.”