After establishing the comprehensive evidence of Allah's signs in the preceding passages, this verse closes the argument with a direct command to the Prophet ﷺ — and through him, to every believer. The instruction is twofold: ittabi' (follow) the revealed text without modification, and a'rid (turn away) from the polytheists' counter-pressure. Maududi explains that "turning away" here does not mean breaking off the mission of inviting them; it means refusing to be drawn into their negotiations, compromises, or demands for syncretic accommodation. The criterion is settled: lā ilāha illā Huwa.

Maududi explains that this verse releases the Prophet ﷺ — and every preacher after him — from a burden that was never theirs to carry: the burden of forcing belief into another person's heart. Allah is omnipotent and could have compelled every soul to monotheism, but He has chosen to make faith a matter of free moral response. The Prophet ﷺ is not a ḥafīẓ (custodian of their souls) nor a wakīl (one responsible for their conduct). His duty is to deliver the message clearly; their response remains their own accountability before Allah.

A profound principle of da'wah (calling to Islam): even when the cause is right, the method matters. Cursing the idols of polytheists is a religiously valid sentiment, but if it provokes them — out of tribal pride and ignorance — to retaliate by cursing Allah, then the original action becomes the indirect cause of blasphemy. Maududi notes the rule: a means that leads to a greater harm is itself prohibited. The verse also makes a sobering observation about human psychology — Allah has allowed every community's deeds to appear "adorned" (zayyannā) to them, which is why people defend even false practices passionately. Final reckoning is with Allah.

The Quraysh kept demanding spectacular miracles — turning Safa into gold, sending an angel openly, splitting the moon (which actually happened, yet was dismissed as "sorcery"). They swore the most binding oaths that this time they would believe. Maududi explains that Allah exposes the self-deception in this bargaining posture: signs are Allah's prerogative, not a market trade — and even if granted, the disease of the heart is not curiosity but arrogance. The closing rhetorical question is directed at the Muslims who were hoping such miracles would soften the Quraysh: even you do not realize that they will still not believe.

Maududi explains the operative spiritual law: when a person chooses to refuse a clear truth the first time it is presented, Allah does not force the next exposure to land. Instead, He "turns" their hearts and eyes (nuqallibu — to rotate, invert) so that subsequent signs slide past them. This is not arbitrary; it is a consequence of the original willful rejection. Allah then "leaves them" in their ṭughyān (transgressive insurgence) to ya'mahūn — to wander blindly, in confusion. This is one of the most frightening verses in the Qur'an for anyone tempted to delay accepting truth.

This verse settles the demand-for-miracles debate definitively. Even if the three categories of "ultimate signs" were granted — angels descending visibly, the dead speaking testimony from beyond the grave, all of creation gathered face-to-face in confirmation — these people would still not believe. Why? Because faith is not a function of information alone; it is a function of the heart's willingness. Maududi notes the parallel with later peoples: many today demand "scientific proof" or "modern signs" while the actual sign — the Qur'an itself — sits before them unread.

Maududi explains this verse as both consolation and clarification for the Prophet ﷺ. Opposition to truth is not a unique misfortune of his mission — it is the universal pattern of every prophet. The opposition operates through a coordinated network: shayāṭīn al-ins wa al-jinn — devils from among humans and jinn — who whisper to each other zukhruf al-qawl (glittering, ornamented speech) to deceive. Polished rhetoric in the service of falsehood is a recurring weapon. The instruction fa-dharhum ("leave them alone") tells the Prophet ﷺ to keep moving rather than be entangled in endless polemic.

This verse exposes the audience for satanic rhetoric: it is specifically those who do not believe in the ākhirah (Hereafter). Disbelief in accountability is the soil in which deceptive speech grows. Maududi notes three progressive consequences: (1) their hearts incline (taṣgha) toward the glittering falsehood; (2) they become pleased with it (yarḍawhu); (3) they actively acquire (yaqtarifū) the sins it promotes. Once accountability is denied, pleasure becomes the only standard — and a soul will be drawn to whatever flatters that pleasure.

A rhetorical question with overwhelming force: how could one possibly seek any other arbiter when Allah Himself has revealed the Book "in detail" (mufaṣṣalan) — with sufficient clarity on every matter the soul truly needs? Maududi explains that the People of the Book — honest Jewish and Christian scholars — recognized this Qur'anic revelation as authentic, even when their communities at large rejected it (think of Abdullah ibn Salam, the Negus, Salman al-Farsi's teachers). The closing warning — "do not be of the doubters" — is the standard for every believer who hears competing voices.

One of the most majestic statements in the Qur'an. The Word of Allah is tammat — completed, perfected — along two axes: ṣidqan (in truthfulness, as report and information) and 'adlan (in justice, as command and law). Whatever the Qur'an says is true; whatever it commands is just. Maududi emphasizes the consequence: lā mubaddila li-kalimātih — no one can replace or alter His words. Throughout history, distorters have tried; every attempt has failed. The Qur'an stands today as it was revealed, and Allah Himself remains al-Samī' al-'Alīm, hearing every word said against it and knowing every plot to subvert it.