وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُمُ الْمُرْسَلِينَ ﴿۶۵﴾ فَعَمِيَتْ عَلَيْهِمُ الْأَنْبَاءُ يَوْمَئِذٍ فَهُمْ لَا يَتَسَاءَلُونَ ﴿۶۶﴾ فَأَمَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَعَسَى أَنْ يَكُونَ مِنَ الْمُفْلِحِينَ ﴿۶۷﴾ وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ مَا كَانَ لَهُمُ الْخِيَرَةُ سُبْحَانَ اللَّهِ وَتَعَالَى عَمَّا يُشْرِكُونَ ﴿۶۸﴾

﴾65﴿ Wa Yawma yunaadeehim fa yaqoolu maazaaa ajabtumul mursaleen
﴾66﴿ Fa'amiyat 'alaihimul ambaaa'u Yawma'izin fahum laa yatasaaa'aloon
﴾67﴿ Fa ammaa man taaba wa aamana wa 'amila saalihan fa'asaaa ai yakoona minal mufliheen
﴾68﴿ Wa Rabbuka yakhuluqu maa yashaaa'u wa yakhtaar; maa kaana lahumul khiyarah; Subhannal laahi wa Ta'aalaa 'ammmaa yushrikoon

﴾65﴿ And on the day He will call them and say, What answer did you give to the messengers
﴾66﴿ Then the proofs will be obscured from them on that day, and they will not be able to question one another
﴾67﴿ Then whoever repents from associating others with God and believes and acts in accordance with tradition, truly, they will be among the successful
﴾68﴿ And your Lord creates what He wills and chooses; no choice have the creatures in their divinity. Exalted is Allah and far above what they associate with Him

[65] This is the third question, and it concerns the followers of the messengers—meaning, the first two questions were about monotheism (tawhid), and this one is about following the Sunnah.
"أَجَبْتُمُ" – means: did you respond both verbally and in action? Or did you also oppose (their message)?
[66] "الْأَنْبَاءُ" refers to the interpretations and justifications that they used to present in order to reject the Sunnah, and the fabricated arguments they had constructed.
As a result of forgetting all those arguments, they will be struck with such fear and awe that they won’t even be able to question one another.
[67] This is a glad tiding (بشارت) for the believers following the previous warning (تخویف).
"فَعَسَى" – ‘Asā (perhaps) when used from a noble and generous one (like Allah), it comes with the meaning of certainty and assurance.
[68] After warning the polytheists and giving glad tidings to the monotheists, rational proofs are presented to refute shirk and establish tawhid.
In this argument is also a subtle point: that Allah grants the success of faith and righteous deeds to whomever He wills, and withholds it from others—this is Allah’s exclusive will and choice.
This is the first rational proof.
"مَا كَانَ لَهُمُ الْخِيَرَةُ" – here, “الْخِيَرَةُ” means choice or control in matters of divinity, and this is a complete negation of such a right for all creation.
This is not referring to the type of choice linked to responsibility in religious duties (taklīf); rather, it’s a proof that calling the Prophet “the absolute chooser” (مختار کل) is a statement of shirk.
"سُبْحَانَ اللَّهِ" – this is a conclusion affirming pure tawhid, flowing from the previous rational argument.