قُلْ إِنَّمَا أَعِظُكُمْ بِوَاحِدَةٍ أَنْ تَقُومُوا لِلَّهِ مَثْنَى وَفُرَادَى ثُمَّ تَتَفَكَّرُوا مَا بِصَاحِبِكُمْ مِنْ جِنَّةٍ إِنْ هُوَ إِلَّا نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ ﴿۴۶﴾ قُلْ مَا سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ وَهُوَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ ﴿۴۷﴾ قُلْ إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ عَلَّامُ الْغُيُوبِ ﴿۴۸﴾ قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ ﴿۴۹﴾

﴾46﴿ Qul innamaaa a'izukum biwaahidatin an taqoomoo lillaahi masnaa wa furaadaa summa tatafakkaroo; maa bisaahibikum min jinnah; in huwa illaa nazeerul lakum baina yadai 'azaabin shadeed
﴾47﴿ Qul maa sa-altukum min ajrin fahuwa lakum in ajriya illaa 'alal laahi wa Huwa 'alaa kulli shai'in Shaheed
﴾48﴿ Qul inna Rabbee yaqzifu bilhaqq 'Allaamul Ghuyoob
﴾49﴿ Qul jaaa'al haqqu wa maa yubdi'ul baatilu wa maa yu'eed

﴾46﴿ Say: I only advise you of one thing – that you stand for Allah, in pairs and individually, then reflect. There is no madness in your companion; he is only a warner to you before a severe punishment
﴾47﴿ Say whatever reward I have asked of you it is for you My reward is only upon Allah and Allah is ever a witness over all things
﴾48﴿ Say indeed my Lord hurls the truth against falsehood He is the Knower of all unseen
﴾49﴿ Say the truth has come and falsehood can neither create anything anew nor restore anything

[46] This is a method of teaching and inviting — meaning the deniers say, “You burden us with too many words, so you must be mad.”
The essence of the response is: “I am simply advising you and saving you from punishment with just one statement — the word of monotheism — but it encompasses all aspects of faith.”
(“That you stand” — أَنْ تَقُومُوا) — the intended meaning of standing here is to turn sincerely toward the truth.
(“For Allah” — لِلَّهِ) — this refers to sincerity and pure intention.
(“In pairs and alone” — مَثْنَى وَفُرَادَى) — meaning, whoever believes his intellect and judgment are complete may reflect alone; and whoever does not fully trust his own knowledge may reflect with a companion.
And since most people have deficiencies in reason and judgment, “in pairs” is mentioned first.
(“Then reflect” — ثُمَّ تَتَفَكَّرُوا) — meaning after sincerity, reflect upon the monotheism with which the Messenger of Allah (May Allah bless him and give him peace) has come. Then it will become clear to you that (“Your companion is not mad” — مَا بِصَاحِبِكُمْ مِنْ جِنَّةٍ).
[47] This is another method of invitation — meaning, if the deniers consider and think that he is not mad, but instead has a worldly motive and desire for wealth, then the answer comes with:
(“I have not asked you for any reward” — مَا سَأَلْتُكُمْ عَلَيْهِ مِنْ أَجْرٍ).
[48] This is another method of invitation and teaching — meaning the deniers say: “Since your motive is not worldly, then why do you oppose the elders of our religion?”
The essence of the response is: this is the work of Allah the Exalted, who sends the truth against falsehood in order to destroy it.
[49] This is another method of invitation — meaning the deniers say: “You criticize our way and religion, declaring it false, and claim your own as truth. What is the benefit of such rejection?”
The response is: through this, the truth has been made manifest, and falsehood has been destroyed — that is, the religion of monotheism is close to prevailing over polytheism.
(“Falsehood neither originates nor restores” — وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ) — this is a metaphor for destruction, meaning falsehood has been so thoroughly defeated by the truth that it can no longer lift its head, nor will it be able to do so again.
The Tafsir Siraj al-Munir supports this with a narration from ʿUbayd.
The second interpretation, narrated from Hasan al-Basri, is that a false deity can neither benefit its worshippers in this world (in the beginning) nor in the Hereafter.
The third interpretation is that a false deity can neither initiate creation nor recreate it — therefore, its worship cannot stand in comparison to monotheism.