أَفَمَنْ وَعَدْنَاهُ وَعْدًا حَسَنًا فَهُوَ لَاقِيهِ كَمَنْ مَتَّعْنَاهُ مَتَاعَ الْحَيَاةِ الدُّنْيَا ثُمَّ هُوَ يَوْمَ الْقِيَامَةِ مِنَ الْمُحْضَرِينَ ﴿۶۱﴾ وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ ﴿۶۲﴾ قَالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنَا هَؤُلَاءِ الَّذِينَ أَغْوَيْنَا أَغْوَيْنَاهُمْ كَمَا غَوَيْنَا تَبَرَّأْنَا إِلَيْكَ مَا كَانُوا إِيَّانَا يَعْبُدُونَ ﴿۶۳﴾ وَقِيلَ ادْعُوا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَرَأَوُا الْعَذَابَ لَوْ أَنَّهُمْ كَانُوا يَهْتَدُونَ ﴿۶۴﴾

﴾61﴿ Afamanw wa'adnaahu wa'dan hasanan fahuwa laaqeehi kamam matta'naahu mataa'al hayaatid dunyaa summa huwa Yawmal Qiyaamati minal muhdareen
﴾62﴿ Wa Yawma yunaadeehim fa-yaqoolu aina shurakaaa 'iyal lazeena kuntum taz'umoon
﴾63﴿ Qaalal lazeena haqqa 'alaihimul qawlu Rabbanaa haaa'ulaaa'il lazeena aghwainaa aghwainaahu kamaa ghawainaa tabarraanaaa ilaika maa kaanoo iyyaanaa ya'budoon
﴾64﴿ Wa qeelad 'oo shurakaaa'akum fada'awhum falam yastajeeboo lahum wa ra awul 'azaab; law annahum kaanoo yahtadoon

﴾61﴿ Is then the one to whom We have promised a good promise, which he will encounter, the same as the one to whom We have granted the pleasures of this worldly life, but who will be among those presented for punishment on the Day of Resurrection
﴾62﴿ And on the day when they are called, it will be said, Where are those partners of Mine you assumed
﴾63﴿ And those upon whom the sentence of punishment is justified will say, Our Lord, these are the people whom we led astray. We led them astray as we were astray ourselves; we disavow them before You. They did not worship us
﴾64﴿ And it will be said, "Call upon your partners." Then they will call upon them, but they will not respond to them, and they will see the punishment. If only they had known

[61] In this, a distinction is made between the worldly people and the people of Paradise.
“مِنَ الْمُحْضَرِينَ” – refers to the polytheists and disobedient ones. For this reason, a warning directed at the polytheists is mentioned afterward.
[62] This is a worldly warning directed at the polytheists (those devoted to the world).
In this verse, the first question is mentioned—regarding the misguided followers who want to lead their followers astray, such as the polytheists, corrupt leaders, and deviant scholars.
“تَزْعُمُونَ” – You used to claim that they (your leaders and false gods) were your intercessors and partners of Allah the Exalted.
[63] In this verse, the response of the followed ones (leaders) is mentioned. They respond in a way that indirectly contains a reproach—why did you mislead your followers? The essence of their reply is: we did not misguide them by force; we merely called them toward misguidance, and they followed us of their own will.
"حَقَّ عَلَيْهِمُ الْقَوْلُ" – refers to the decree of Allah’s punishment upon them, as mentioned in the verse: "لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ" (Hud: 119) – "I will surely fill Hell with jinn and humans all together."
"أَغْوَيْنَا" – the first use is to concede the claim: “Yes, we did lead them astray.”
The detailed answer comes with the second "أَغْوَيْنَا" – meaning, “We only invited them to misguidance.”
"كَمَا غَوَيْنَا" – meaning, they went astray by their own choice, just as we ourselves went astray by our own choice. Or the "كاف" in "كما" indicates the cause: “because we ourselves had gone astray.”
"تَبَرَّأْنَا إِلَيْكَ" – meaning: We disassociate ourselves before You (O Allah); we are not to blame for them.
"مَا كَانُوا إِيَّانَا يَعْبُدُونَ" – meaning: they did not worship us directly; they only obeyed us while actually worshipping other great figures. Therefore, those others too must be questioned.
[64] This is the second question, and it concerns those great figures whom people used to worship, while those figures themselves had no knowledge of it.
"لَوْ أَنَّهُمْ كَانُوا" – "لو" here can be for wishful thinking (tamannī), meaning: the people express regret and longing for guidance. Or it can be conditional (sharṭiyya), with the response (jawab) omitted.
The intended meaning is from "يَهْتَدُونَ" – that if they had known that these great figures were unaware of their worship, they would not have associated them as partners with Allah the Exalted.