َ وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ ﴿۱۹﴾ وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ ﴿۲۰﴾ فَذَكِّرْ إِنَّمَا أَنْتَ مُذَكِّرٌ ﴿۲۱﴾ لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ ﴿۲۲﴾ إِلَّا مَنْ تَوَلَّى وَكَفَرَ ﴿۲۳﴾ فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ ﴿۲۴﴾ إِنَّ إِلَيْنَا إِيَابَهُمْ ﴿۲۵﴾ ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ ﴿۲۶﴾

﴾19﴿ Wa ilal jibaali kaifa nusibat
﴾20﴿ Wa ilal ardi kaifa sutihat
﴾21﴿ Fazakkir innama anta Muzakkir
﴾22﴿ Lasta 'alaihim bimusaitir
﴾23﴿ Illaa man tawallaa wa kafar
﴾24﴿ Fa yu'azzibuhul laahul 'azaabal akbar
﴾25﴿ Innaa ilainaaa iyaabahum
﴾26﴿ Summa inna 'alainaa hisaabahum

﴾19﴿ And at the mountains, how they have been firmly set
﴾20﴿ And at the earth, how it has been spread out
﴾21﴿ So remind (them), for you are only a reminder
﴾22﴿ You are not a guardian over them
﴾23﴿ Except for the one who turns away and disbelieves
﴾24﴿ Then Allah will punish him with a great punishment
﴾25﴿ Surely, to Us is their return
﴾26﴿ Then surely, upon Us is their reckoning

[19] This is the third sign of the power of Allah and His Oneness, and it is an example for the arranged cushions. How they are set up—in different shapes, various colors, and lined up in rows for different benefits.
[20] This is the fourth sign of the Oneness and power of Allah, and it is related to the scattered carpets as an illustrative example.
[21,22] This verse encourages and motivates calling others. The use of “then” indicates that after mentioning the blessings and the signs of Oneness, the reminder is directed toward the heedless.
You are only a reminder—this is the reason for the reminder, meaning your responsibility is to remind, and if these people do not reflect on the signs or do not believe, there is no blame on you.
Musayṭir refers to someone appointed by a ruler over something to guard, regulate, and record its conditions, without exceeding limits—just as a line does not go beyond its row, and if he falls short in his responsibility, he suffers loss.
This means the Prophet (May Allah bless him and give him peace) is not held responsible for whether the people believe or accept the reminder, nor is he one who uses force.
[23,24] He turned away and disbelieved—the first refers to action, and the second to belief.
The greatest punishment—this refers to the punishment of the Hereafter, which is the greatest, while the punishment of this world is lesser and lower. Thus, for the disbelievers, there are punishments in this world as well, but the punishment of the Hereafter is far greater.
[25,26] This is a consolation to the Prophet (May Allah bless him and give him peace) and is related to So remind. In both phrases, the prepositions to Us and upon Us are placed first for emphasis and confirmation, and also for exclusivity—because the return in the Hereafter and the reckoning belong solely to Allah. Reckoning depends on complete knowledge and perfect power, and this is exclusive to Allah.
As-Suyuti narrated in ad-Durr al-Manthur from Qatadah that he said at the end: To Allah is the return, and upon Allah is the reckoning.