َ هَذَا نُزُلُهُمْ يَوْمَ الدِّينِ ﴿۵۶﴾ نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ ﴿۵۷﴾ أَفَرَأَيْتُمْ مَا تُمْنُونَ ﴿۵۸﴾ أَأَنْتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ ﴿۵۹﴾ نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ ﴿۶۰﴾ عَلَى أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ ﴿۶۱﴾ وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَى فَلَوْلَا تَذَكَّرُونَ ﴿۶۲﴾ أَفَرَأَيْتُمْ مَا تَحْرُثُونَ ﴿۶۳﴾

﴾56﴿ Haazaa nuzuluhum yawmad deen
﴾57﴿ Nahnu khalaqnaakum falaw laa tusaddiqoon
﴾58﴿ Afara'aytum maa tumnoon
﴾59﴿ 'A-antum takhluqoo nahooo am nahnul khaaliqoo
﴾60﴿ Nahnu qaddarnaa baina kumul mawta wa maa nahnu bimasbooqeen
﴾61﴿ Alaaa an nubaddila amsaalakum wa nunshi'akum fee maa laa ta'lamoon
﴾62﴿ Wa laqad 'alimtumun nash atal oolaa falaw laa tazakkaroon
﴾63﴿ Afara'aytum maa tahrusoon

﴾56﴿ This is their feast on the Day of Judgment
﴾57﴿ We created you, so why do you not believe
﴾58﴿ Have you thought about the drop of fluid that you emit into the womb
﴾59﴿ Do you create its form, or are We the Ones who shape it
﴾60﴿ We have decreed death among you, and We are not unable
﴾61﴿ To change your forms and create you in shapes that you do not know
﴾62﴿ And indeed, you know the first creation, so why do you not take heed
﴾63﴿ Have you considered the seed that you sow

[56] (Nuzuluhum) refers to the food and drink that is first presented to a guest. When the nuzul is so vile, then the food and drink that comes afterward will be even worse than this.
[57] From this verse to the end, it is the second section. In it, four rational arguments related to divine upbringing are mentioned, and with each blessing, a reference to its disappearance is also made—through the creation of death, through crops turning to chaff, through water becoming salty, and through fire, which also serves as a reference to the fire of the Hereafter. Upon these arguments, the claim of monotheism is based. Then the greatness of the Qur’an is described through six states, which also contain rebuke. Then, there is a warning through the description of the moment of soul extraction and the helplessness of creation in restoring the soul. Then, three categories of people regarding the dead are mentioned, and finally, the claim of monotheism is again derived. (Tuṣaddiqūn) is general—it includes belief in monotheism, resurrection after death, prophethood, and the Qur’an altogether.
[58,59] This is a detailed explanation of creation: (A-antum takhluqūnahu)—"Is it you who create it?" This address is directed to all creation, whether they are prophets and saints or the general people—all are incapable of such creation. The meaning of takhluqūnahu is the forming and transforming of its various states.
[60,61] After mentioning the blessing of creation, the mention of death follows to remind you not to become arrogant because of this blessing. (Qaddarnā) is evidence of divine decree. (Baynakum) means that this death circulates among you. (Wa mā naḥnu bimasbūqīn)—masbūq refers to someone who can be overtaken by another, meaning someone who is defeated or incapable.
[62] After mentioning creation and death, the resurrection of life is proven by reasoning, which is an analogy based on the first creation. (Fa-lawlā tadhakkarūn)—the intended meaning is to remember the resurrection by reasoning through analogy with the first creation of life.
[63,64] This is the second argument, where after creation, nurturing is mentioned. (Taḥruthūn) refers to the act of plowing—tearing up the earth, turning it over, and planting seeds—which humans perform. (A-antum tazraʿūnahu) refers to growing the stalk and crop from the seed, and this is beyond the power of any created being. Through this, monotheism is affirmed: all—including prophets and saints—are incapable of this, proving that creation cannot be a partner to the Creator. Similarly, resurrection is proven by this: just as Allah the Exalted brings forth green plants from seeds, He will also bring you forth alive from the earth once again.