فَاخْتَلَفَ الْأَحْزَابُ مِنْ بَيْنِهِمْ فَوَيْلٌ لِلَّذِينَ ظَلَمُوا مِنْ عَذَابِ يَوْمٍ أَلِيمٍ ﴿۶۵﴾ هَلْ يَنْظُرُونَ إِلَّا السَّاعَةَ أَنْ تَأْتِيَهُمْ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ ﴿۶۶﴾ الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ ﴿۶۷﴾ يَا عِبَادِ لَا خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلَا أَنْتُمْ تَحْزَنُونَ ﴿۶۸﴾ الَّذِينَ آمَنُوا بِآيَاتِنَا وَكَانُوا مُسْلِمِينَ ﴿۶۹﴾ ادْخُلُوا الْجَنَّةَ أَنْتُمْ وَأَزْوَاجُكُمْ تُحْبَرُونَ ﴿۷۰﴾ يُطَافُ عَلَيْهِمْ بِصِحَافٍ مِنْ ذَهَبٍ وَأَكْوَابٍ وَفِيهَا مَا تَشْتَهِيهِ الْأَنْفُسُ وَتَلَذُّ الْأَعْيُنُ وَأَنْتُمْ فِيهَا خَالِدُونَ ﴿۷۱﴾

﴾65﴿ Fakhtalafal ahzaabu min bainihim fa wailun lil lazeena zalamoo min 'azaabi Yawmin aleem
﴾66﴿ Hal yanzuroona illas Saa'ata an ta'tiyahum baghtatanw wa hum laa yash'uroon
﴾67﴿ Al akhillaaa'u Yawma'izin ba'duhum liba'din 'aduwwun illal muttaqeen
﴾68﴿ Yaa 'ibaadi laa khawfun 'alaikumul Yawma wa laaa antum tahzanoon
﴾69﴿ Allazeena aamanoo bi Aayaatinaa wa kaanoo muslimeen
﴾70﴿ Udkhulul Jannata antum wa azwaajukum tuhbaroon
﴾71﴿ Yutaafu 'alaihim bisihaa fim min zahabinw wa akwaab, wa feehaa maatashtaheehil anfusu wa talazzul a'yunu wa antum feehaa khaalidoon

﴾65﴿ But the groups differed among themselves, so woe to the wrongdoers from the punishment of a painful day
﴾66﴿ They await nothing but the Hour (of Judgment) to come upon them suddenly while they are unaware
﴾67﴿ On that Day, friends will become enemies to one another, except for the righteous
﴾68﴿ (And it will be said to them:) O My servants, there is no fear upon you today, nor will you grieve
﴾69﴿ Those who believed in Our signs and were submissive (to Allah as Muslims)
﴾70﴿ Enter Paradise, you and your spouses, in happiness and bliss
﴾71﴿ Golden bowls and cups will be passed around them, and therein will be whatever their souls desire and whatever delights their eyes. And you will abide therein forever

[65] This is the answer to an implied question: If the religion of ʿĪsā (peace be upon him) was based on tawḥīd (monotheism), then why did the later people oppose him?
The essence of the answer is that after the ascension (rafʿ) of ʿĪsā (peace be upon him), various sects arose among them, and due to partisanship and fanaticism, they fell into division and disagreement.
This sectarianism and bias became the root cause of their deviation from the original monotheistic message.
[66] This too is a warning about the Hereafter for those who caused division and disagreement.
It emphasizes the severe consequences awaiting those who distorted the true message and deviated from the path of unity and tawḥīd.
[67] From this verse to the end of the surah is the third section. In it, there is a detailed glad tiding, followed by detailed warnings along with descriptions of punishment. Then come rebukes and a detailed explanation of monotheism with its proofs: the denial of Allah having a child, the rejection of partners in divinity, the negation of partners in blessings, and the rejection of coercive intercession. At the end, there is consolation for the Messenger of Allah (May Allah bless him and give him peace) and a command to disassociate from the polytheists.
In verse 67, the ultimate consequence of worldly friendship between monotheists and polytheists is mentioned: in the Hereafter, such friendships turn into enmity, and they will disown one another. This has been mentioned in various surahs.
From this verse to verse 73, there is glad tidings containing twelve points, along with the cause for this glad news. In this verse, the lasting friendship of the righteous is mentioned, and this is the first glad tiding.
[68] In this, the second and third glad tidings are mentioned: the absence of fear and the absence of sorrow.
[69] In this verse, two reasons for the glad tidings are mentioned: first, belief in the signs of Allah; and second, submission—meaning complete outward and inward obedience.
[70] This is the response to the call (O My servants), and in it, three more glad tidings are mentioned.
[71] In this verse, five additional glad tidings are mentioned.
That is, both types of vessels are made of gold. Among the people of Paradise, there are different kinds—some will have vessels of gold, and others of silver, as mentioned in Surah al-Dahr (76:15).
(مَا تَشْتَهِيهِ الْأَنفُسُ)—“Whatever the souls desire”—this includes all types of pleasures: whether tangible, edible, audible, fragrant, or intellectual.
(وَتَلَذُّ الْأَعْيُنُ)—“and what delights the eyes”—this refers specifically to visual pleasures. Since it relates to joy and beauty, and the greatest of these is the vision of Allah, it is mentioned separately.
Al-Nayshābūrī reports from al-Qaffāl that in these two phrases, Allah the Exalted has gathered all types of blessings—so comprehensive that if all of creation tried to detail them, they would be unable to do so.