أَمْرًا مِنْ عِنْدِنَا إِنَّا كُنَّا مُرْسِلِينَ ﴿۵﴾ رَحْمَةً مِنْ رَبِّكَ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ ﴿۶﴾ رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ مُوقِنِينَ ﴿۷﴾ لَا إِلَهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ ﴿۸﴾ بَلْ هُمْ فِي شَكٍّ يَلْعَبُونَ ﴿۹﴾ فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ ﴿۱۰﴾

﴾5﴿ Amram min 'indinaaa; innaa kunnaa mursileen
﴾6﴿ Rahmatam mir rabbik; innahoo Huwas Samee'ul 'Aleem
﴾7﴿ Rabbis samaawaati wal ardi wa maa bainahumaa; in kuntum mooqineen
﴾8﴿ Laaa ilaaha illaa Huwa yuhyee wa yumeetu Rabbukum wa Rabbu aabaaa'ikumul awwaleen
﴾9﴿ Bal hum fee shakkiny yal'aboon
﴾10﴿ Fartaqib Yawma ta'tis samaaa'u bi dukhaanin mubeen

﴾5﴿ By a command from Us; indeed, We are ever the senders of messengers
﴾6﴿ As a mercy from your Lord; indeed, He is the All-Hearing, the All-Knowing of everything
﴾7﴿ The Lord of the heavens and the earth and all that is between them, if you are of those who seek certainty
﴾8﴿ There is no deity worthy of worship except Him; He gives life and causes death—your Lord and the Lord of your first forefathers
﴾9﴿ Rather, they are in doubt and engrossed in play
﴾10﴿ So wait for the Day when the sky will bring forth a visible smoke

[6] This is an encouragement that the revelation of the Qur'an, the warning, and the sending of the Messenger are all special mercies from the Lord — and this sentence is also a summary of the Qur'an, of the warning, and of the message, which is monotheism (tawhid).
For this reason, in the next two verses, to emphasize this matter, He mentions other attributes by way of reasoning and thus has listed these names and attributes.
[7,8] He has mentioned three attributes before, and in these two verses, He mentions six more — and the purpose of this is to establish monotheism and to manifest the greatness of Allah the Exalted in order to show the greatness of the Qur'an.
[9] This is a reproach, meaning that their conviction in the creatorship and lordship of Allah the Exalted is not a true conviction, but rather an imitation of their forefathers. So it becomes clear that they are in doubt, and despite being engaged in certain polytheistic and disbelieving actions, all of that is mere play that brings no benefit, and it is a waste of life.
[from 10 t0 15] This is a worldly warning connected to the event of the smoke (Dukhan), and there are two interpretations from the commentators regarding it: The first opinion is narrated by Imam Bukhari with a chain from Abdullah ibn Mas'ud (may Allah be pleased with him). Its content is: When the Quraysh strongly opposed the Prophet (may Allah bless him and give him peace), he supplicated against them, saying: “O Allah, bring upon them years of famine like the years of famine during the time of Yusuf (peace be upon him).” So famine began upon them to the point that they were eating bones. When someone looked at the sky, it appeared to them as if it were smoke. Then these verses were revealed. They came to the Messenger of Allah (may Allah bless him and give him peace), saying, “O Messenger of Allah, pray for the tribe of Mudar (your relatives).” He prayed for rain, and it rained. Then the verse “Indeed, you will return (to disbelief)” was revealed. According to this hadith, the meaning of the “smoke” is the famine, during which smoke-like steam and dust would rise from the earth and become visible. The intended meaning of “the people” (an-nas) is only the people of Mecca. The second opinion is narrated from Ali and Ibn Abbas (may Allah be pleased with them both), and is also reported from Abu Sa'id al-Khudri (may Allah be pleased with him) as a Marfu‘ hadith (attributed to the Prophet). According to this view, smoke will rise over all people. For the believer, it will be like a mild cold, but the whole body of the disbeliever will swell because of it. In this verse, “the Day” refers to the day close to the Day of Judgment, based on a hadith in Sahih Muslim that before the Day of Judgment, there will be ten major signs — the first of them being the smoke. According to this view, the smoke is a real event that will occur and then disappear after a few days, followed by other signs. (I say) that the wording of the Qur'an is compatible with both opinions, but the first opinion is more suitable — that this smoke occurred to the people of Mecca. The other smoke will appear as one of the signs of the Day of Judgment and will affect all people. “Indeed, We will remove the punishment for a little while” — according to the first opinion, this is a promise to remove the punishment due to the Prophet’s supplication (may Allah bless him and give him peace). According to the second opinion, it refers to the gap between the signs of the Day of Judgment. “Indeed, you will return [to disbelief]” — you will go back to disbelief because opposition and enmity are rooted in your nature. Thus, your claim of belief (“Indeed we are believers”) is false.