َ وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ ﴿۲۷﴾ فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ ﴿۲۸﴾ يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ ﴿۲۹﴾ فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ ﴿۳۰﴾ سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلَانِ ﴿۳۱﴾ فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ ﴿۳۲﴾ يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ ﴿۳۳﴾

﴾27﴿ Wa yabqaa wajhu rabbika zul jalaali wal ikraam
﴾28﴿ Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
﴾29﴿ Yas'aluhoo man fissamaawaati walard; kulla yawmin huwa fee shaan
﴾30﴿ Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
﴾31﴿ Sanafrughu lakum ayyuhas saqalaan
﴾32﴿ Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
﴾33﴿ Yaa ma'sharal jinni wal insi inis tata'tum an tanfuzoo min aqtaaris samaawaati wal ardi fanfuzoo; laa tanfuzoona illaa bisultaan

﴾27﴿ And there remains the essence of your Lord, the Possessor of Majesty and Honor
﴾28﴿ So which of the favors of your Lord will you both deny
﴾29﴿ Those in the heavens and the earth are in need of Allah, and every moment He is engaged in a distinct affair
﴾30﴿ So which of the favors of your Lord will you both deny
﴾31﴿ Soon We will attend to you, O two weighty beings
﴾32﴿ Your Lord—do you both deny
﴾33﴿ O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority (of Allah)

[29,30] Since the perishing of creation and the permanence of Allah the Exalted were mentioned, now in this verse, the self-sufficiency of Allah and the dependence of the creation upon Him are mentioned.
(كُلَّ يَوْمٍ)—"every day" here means every moment or any time.
(شَأْنٍ)—this refers to the affairs and acts of divinity that Allah the Exalted manifests after He has already decreed them. It is not that He begins them anew at that moment.
This reflects the saying: “شُئُوْنٌ یُبْدِیْهَا لَا شُئُوْنٌ یُبْتَدِیْهَا”—“These are affairs that He reveals, not ones that He initiates.”
These affairs include the alternation of night and day, giving life to someone, causing someone’s death, removing sorrow and calamity from someone, bringing affliction and grief to someone else, forgiving someone’s sins, granting honor to someone, humiliating another, making someone poor or rich, accepting someone's prayer, rejecting another’s, giving a son to one, a daughter to another—these countless acts never cease at any moment.
[31,32] After mentioning worldly blessings, the conditions of the Hereafter are described—where there are also blessings, but also warnings and threats.
In this verse, both promise and warning are present. When (سَنَفْرُغُ) is interpreted to mean “I will fully give you your rewards or punishments,” then it carries both meanings. And if it is interpreted as “soon I will take account with you,” then it is solely a warning.
Imam Bukhari has mentioned that what is meant here is the reckoning.
(الثَّقَلَانِ)—this refers to the jinn and mankind. There are several reasons why they are called thaqalān:
First, because both are elevated above other creatures, as they are obligated with worship.
Second, because the weight (thaqalat) of their bodies on earth is more than that of other beings.
Third, it refers to the sinners among them, as they are burdened with the heavy loads of sin.
[33,34] This address is in the Hereafter, and the meaning is that there will be no way to escape the recompense by any means. The heavens and earth of the Hereafter are intended.
Or, this address could be in the present world, meaning: even now, you are powerless against the decree and destiny of Allah the Exalted throughout the entire universe. You cannot escape in any direction, nor can you go beyond it—so why do you not obey Allah the Exalted?
(إِلَّا بِسُلْطَانٍ)—this power and dominance is impossible and unattainable, because the phrase "وَأَنَّى لَكُم" ("and how could you have") is implied after it.