فَتَوَلَّ عَنْهُمْ فَمَا أَنْتَ بِمَلُومٍ ﴿۵۴﴾ وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ ﴿۵۵﴾ وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ ﴿۵۶﴾ مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ ﴿۵۷﴾ إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ ﴿۵۸﴾ فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا مِثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ ﴿۵۹﴾ فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ ﴿۶۰﴾

﴾48﴿ Wal arda farashnaahaa fani'mal maahidoon
﴾49﴿ Wa min kulli shai'in khalaqnaa zawjaini la'allakum tazakkaroon
﴾50﴿ Fafirrooo ilal laahi innee lakum minhu nazeerum mubeen
﴾51﴿ ﴾52﴿ Kazaalika maaa atal lazeena min qablihim mir Rasoolin illaa qaaloo saahirun aw majnoon
﴾53﴿ Atawaasaw bih; bal hum qawmun taaghoon

﴾48﴿ And We spread out the earth, and how excellently We spread it
﴾49﴿ And We created everything in pairs so that you may take heed
﴾50﴿ So flee to Allah; indeed, I am a clear warner to you from Him
﴾51﴿ And do not set up any other deity alongside Allah; indeed, I am a clear warner to you from Him
﴾52﴿ Similarly, no messenger came to those before them except that they said, He is a sorcerer or a madman
﴾53﴿ Have they passed this statement down to one another, Rather, they are a rebellious people

[48] This is the second, lower (earthly) argument.
[49] This is the third argument, and it is the middle one: Allah the Exalted is capable of creating pairs of all things, so He is also capable of bringing the dead back to life.
Likewise, everything exists in pairs, so the world also has a pair — which is the Hereafter.
(وَمِنْ كُلِّ شَيْءٍ) — In animals, plants, attributes, conditions, colors, and times, there is pairing: male and female, rich and poor, beautiful and ugly, life and death, darkness and light, night and day, sun and moon, health and illness, dry and wet (like land and sea), plain and mountain, heat and cold, faith and disbelief, happiness and misery, truth and falsehood, sweet and bitter, heaven and earth, good and evil, jinn and humans, morning and evening, movement and stillness, low and high, beginning and end, this world and the Hereafter, and so on.
[50] This is the conclusion of the preceding transmitted and rational arguments.
This phrase encompasses many meanings — it means: flee from everything other than Allah to Allah the Exalted;
flee from sins to obedience to Allah the Exalted;
from obedience to Satan to obedience to Allah the Exalted;
from ignorance to knowledge;
and from servitude to other than Allah to servitude to Allah the Exalted.
[51] In the first verse, there was affirmation of monotheism, and in this one, there is the negation of polytheism — and this is the perfection of monotheism.
(Nَذِيرٌ) — Initially, the warning was about worldly punishment, and here, it is a warning about the punishment of the Hereafter.
[52,53] In this verse, there is a rebuke to the deniers — meaning, despite the command (فَفِرُّوا) and the prohibition (فَلَا تَجْعَلُوا), they do not act but instead deny.
(إِلَّا) — Question: This implies exclusivity, meaning the deniers said nothing other than these two claims, yet they denied in other ways and with other words too, like “a lying, arrogant man” (كَذَّابٌ أَشِرٌ), and similar expressions. How is this resolved?
Answer: These two expressions were said frequently, or these two are comprehensive of all the vile accusations they directed at the prophets — because the attribute sāḥir (sorcerer) includes all types of corruption, and majnūn (madman) generally covers all conditions by which a person is considered outside the bounds of humanity.