يَوْمَ لَا يَنْفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ ﴿۵۲﴾ وَلَقَدْ آتَيْنَا مُوسَى الْهُدَى وَأَوْرَثْنَا بَنِي إِسْرَائِيلَ الْكِتَابَ ﴿۵۳﴾ هُدًى وَذِكْرَى لِأُولِي الْأَلْبَابِ ﴿۵۴﴾ فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَاسْتَغْفِرْ لِذَنْبِكَ وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ ﴿۵۵﴾ إِنَّ الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ بِغَيْرِ سُلْطَانٍ أَتَاهُمْ إِنْ فِي صُدُورِهِمْ إِلَّا كِبْرٌ مَا هُمْ بِبَالِغِيهِ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ ﴿۵۶﴾ لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ ﴿۵۷﴾

﴾52﴿ Yawma laa yanfa'uz zaalimeena ma'ziratuhum wa lahumul la'natu wa lahum soooud daar
﴾53﴿ Wa laqad aatainaa Moosal hudaa wa awrasnaa Baneee Israaa 'eelal Kitaab
﴾54﴿ Hudanw wa zikraa li ulil albaab
﴾55﴿ Fasbir inna wa'dal laahi haqqunw wastaghfir lizambika wa sabbih bihamdi Rabbika bil'ashiyyi wal ibkaar
﴾56﴿ Innal lazeena yujaadi loona feee Aayaatil laahi bighairi sultaanin ataahum in fee sudoorihim illaa kibrum maa hum bibaaligheeh; fasta'iz billaahi innahoo Huwas Samee'ul Baseer
﴾57﴿ Lakhalqus samaawaati wal ardi akbaru min khalqin naasi wa laakinna aksaran naasi laa ya'lamoon

﴾52﴿ On that Day, the excuses of the wrongdoers will not benefit them, and for them is the curse, and for them is the worst abode
﴾53﴿ And indeed, We gave Musa (Moses, peace be upon him) guidance and left the Book (Torah) among the Children of Israel as a lasting legacy
﴾54﴿ Which was a guidance and an admonition for those endowed with understanding
﴾55﴿ So be patient; indeed, the promise of Allah is true. And seek forgiveness for your shortcomings and glorify the praises of your Lord in the evening and the morning
﴾56﴿ Indeed, those who dispute the signs of Allah without any proof that has come to them have nothing in their hearts except arrogance, which they will never be able to satisfy. So seek refuge in Allah; indeed, He is the All-Hearing, the All-Seeing
﴾57﴿ Indeed, the creation of the heavens and the earth is greater than the creation of mankind, but most people do not know

[52] After giving glad tidings to the oppressed, the verse then turns to describe the condition of the oppressors — highlighting their regret, disgrace, and punishment as a contrast to the honor and salvation granted to the oppressed.
[53,54] This too is a form of divine help (naṣrat ilāhiyyah), and at the same time, it is also a means through which Allah's help is attained.
Additionally, it serves as a narrative proof (dalīl naqlī) taken from the Book of Mūsā (peace be upon him) — affirming the consistency of divine support for the truthful across generations.
[55] This verse is a consolation for the Messenger of Allah (May Allah bless him and give him peace) and outlines the etiquettes (ādāb) for anyone who calls to the truth (dā‘ī ilā al-ḥaqq).
Three etiquettes are mentioned in this verse:
1. Patience in the face of hardships,
2. Seeking forgiveness (istighfār),
3. Glorifying and praising (tasbīḥ and ḥamd) of Allah.
[56] In this verse, the fourth etiquette is mentioned: seeking refuge in Allah (isti‘ādhah bi-llāh) when debating with those who argue against the truth.
There is also a rebuke for the arguers and a consolation — that they will never succeed in achieving their aim.
(There is nothing in their chests except arrogance) — the meaning of kibr here is either: A great matter, referring to their major goal (mentioned earlier in verse 5), which is to overpower the truth and destroy the truth-followers, Or it refers to arrogance and pride — meaning they are too proud to accept the truth.
(They will never reach it — مَا هُمْ بِبَالِغِيهِ) — they will never achieve this goal, whether it is overpowering the truth or fulfilling their prideful aim.
[57] In this verse, there is a rebuke for denying resurrection after death, which comes after the rebuke for denying monotheism (tawḥīd).
It then affirms the Resurrection with the reasoning: “Indeed I...” (إِنِّي) — referring to the creation of the heavens and the earth, which are signs of Allah’s power.
This serves as clear evidence that Allah the Exalted surely has the power to bring the dead back to life.
Thus, this argument is based on signs (āthār) — the observable creations — and for that reason, it is introduced with “indeed” (إِنِّي), indicating a strong and decisive proof.