وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُبِينٌ ﴿۶۹﴾ لِيُنْذِرَ مَنْ كَانَ حَيًّا وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ ﴿۷۰﴾ أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُمْ مِمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ ﴿۷۱﴾ وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ ﴿۷۲﴾ وَلَهُمْ فِيهَا مَنَافِعُ وَمَشَارِبُ أَفَلَا يَشْكُرُونَ ﴿۷۳﴾ وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لَعَلَّهُمْ يُنْصَرُونَ ﴿۷۴﴾

﴾69﴿ Wa maa 'allamnaahush shi'ra wa maa yambaghee lah; in huwa illaa zikrunw-wa Qur-aanum mubeen
﴾70﴿ Liyunzira man kaana haiyanw-wa yahiqqal qawlu 'alal-kaafireen
﴾71﴿ Awalam yaraw annaa khalaqnaa lahum mimmaa 'amilat aideenaaa an'aaman fahum lahaa maalikoon
﴾72﴿ Wa zallalnaahaa lahum faminhaa rakoobuhum wa minhaa ya'kuloon
﴾73﴿ Wa lahum feehaa manaa fi'u wa mashaarib; afalaa yashkuroon
﴾74﴿ Wattakhazoo min doonil laahi aalihatal la'allahum yunsaroon

﴾69﴿ And We did not teach him (the Prophet) poetry, nor does it befit him. This (Qur'an) is nothing but a reminder and a clear recitation
﴾70﴿ So that he may warn whoever is alive (at heart), and the word may be fulfilled against the disbelievers
﴾71﴿ And do they not see that We have created for them, from what Our hands have made, livestock, and they are their owners
﴾72﴿ And We have subjected them to them, so some of them they ride, and some of them they eat
﴾73﴿ And for them therein are benefits and drinks. Will they not then give thanks
﴾74﴿ And they have taken gods besides Allah so that they may be helped

[69] In this verse, the truthfulness of the Qur’an and the Messenger (May Allah bless him and give him peace) is affirmed.
It connects to the beginning of the surah and responds to the objections of the polytheists who claimed that this Qur’an is poetry and that the Prophet is a poet, and that most poets are liars.
The connection to the previous verse is that it mentioned the physical and internal weakness of ordinary people, whereas this verse highlights the noble status of the Prophet (May Allah bless him and give him peace), who is free from such weakness.
"وَمَا يَنْبَغِي لَهُ" has two meanings:
One is that Allah did not teach him how to compose poetry, so doing so is not easy for him.
The second is that composing poetry is not befitting his rank, because poetry often involves forced expression (takalluf), which contradicts "I am not of those who pretend".
Furthermore, most poetry contains content contrary to truth, while all eloquence and clarity has been granted by Allah to this Prophet (May Allah bless him and give him peace) to the highest degree.
[70] In this verse, two benefits are mentioned using the rhetorical style of "لف و نشر مرتب" (orderly arrangement of paired concepts):
Since "ذِكْر" (reminder) is mentioned, its benefit is warning (إنذار).
And since the Qur’an is a clear recitation, its benefit is that it establishes proof against the disbelievers.
"حَيًّا" refers to the life of the heart (spiritual life), as mentioned earlier in verse 11 of the surah.
[71,72,73] From this verse to the end of the surah is the third section (باب سوم).
It contains three rational proofs to refute false intercession (شفاعت شرکیه), followed by rebuke to the polytheists, then consolation to the Messenger of Allah (May Allah bless him and give him peace), and then another rebuke to those who deny resurrection.
After that, six rational proofs affirming the resurrection are presented.
In these three verses, the blessings of livestock (four-legged animals) are mentioned:
"مِمَّا عَمِلَتْ أَيْدِينَا"—"min" here is explanatory (بيانية), clarifying that the livestock (أنعام) are created solely by Allah's hands—no one else shares in their creation.
This is a refutation of the polytheists, whose supposed intercessors (شفعاء) have no role in creating these animals.
So why do these polytheists dedicate these animals to them—offering them as vows, giving their milk in their name, or slaughtering them in their honor?
The main point is found in "أَفَلَا يَشْكُرُونَ"—which implies: Why do they not show gratitude?
And true gratitude (شکر) here means tawḥīd (monotheism)—acknowledging that these blessings are from Allah alone.
[74] This verse is a rebuke against shirk, and it serves as a detailed explanation of the earlier phrase "أَفَلَا يَشْكُرُونَ" (Why do they not give thanks?).
"لَعَلَّهُمْ يُنْصَرُونَ"—This shows that the primary aim of shirk in divinity (الوهیة) is the hope of receiving help and support from their so-called deities.
That’s why they call out with phrases like “Yā Madad!” (O helper, come to our aid).
This verse exposes the false foundation of such practices and beliefs.