وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنْزَلَ اللَّهُ عَلَى بَشَرٍ مِنْ شَيْءٍ قُلْ مَنْ أَنْزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَى نُورًا وَهُدًى لِلنَّاسِ تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا وَعُلِّمْتُمْ مَا لَمْ تَعْلَمُوا أَنْتُمْ وَلَا آبَاؤُكُمْ قُلِ اللَّهُ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ ﴿۹۱﴾ وَهَذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ مُصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ وَلِتُنْذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا وَالَّذِينَ يُؤْمِنُونَ بِالْآخِرَةِ يُؤْمِنُونَ بِهِ وَهُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ ﴿۹۲﴾

﴾91﴿ Wa maa qadarul laaha haqqa qadriheee iz qaaloo maaa anzalal laahu 'alaa basharim min shai'; qul man anzalal Kitaabal lazee jaaa'a bihee Moosaa nooranw wa hudal linnaasi taj'aloonahoo qaraateesa tubdoonahaa wa tukhfoona kaseeranw wa 'ullimtum maa lam ta'lamooo antum wa laaa aabaaa'ukum qulil laahu summa zarhum fee khawdihim yal'aboon
﴾92﴿ Wa haazaa Kitaabun anzalnaahu Mubaarakum musaddiqul lazee bainaa yadaihi wa litunzira ummal Quraa wa man hawlahaa; wallazeena yu'minoona bil Aakhirati yu'minoona bihee wa hum'alaa Salaatihim yuhaafizoon

﴾91﴿ And they did not appreciate Allah with the appreciation due to Him when they said, “Allah has not sent down anything to any human being.” Say, “Who then sent down the Book which Moses (peace be upon him) brought as a light and guidance for the people? You made it into pages, disclosing some of it and concealing much. And you were taught what you did not know—neither you nor your forefathers.” Say, “Allah (sent it down).” Then leave them to play in their vain discourse.
﴾92﴿ And this is a blessed Book which We have sent down, confirming what came before it, so that you may warn the people of the Mother of Cities (Makkah) and those around it. Those who believe in the Hereafter believe in this Book, and they are diligent in maintaining their prayers.

[91] From this verse up to verse 104, it forms the fifth section, which contains many warnings and strong encouragement toward the Qur’an, including five rational proofs.
(وَمَا قَدَرُوا اللَّهَ) — The connection here is that the disbelievers said: “You follow the prophets, so why don’t you follow the elders (the idolaters and People of the Book)?”
The essence of the response is that these people have not properly recognized Allah, so they are not worthy of being followed.
This verse is a warning about their denial of the Book of Allah and their failure to honor and glorify Allah, as well as their denial of His mercy, which is the revelation of the Book and the sending of the Messenger.
“Mā qadarū” means: they did not know, honor, or describe Allah properly.
(إِذْ قَالُوا) — This elaborates on how they failed to recognize Allah.
(مَنْ أَنْزَلَ الْكِتَابَ) — They completely rejected the source of the Book, so a partial affirmative response is sufficient and necessary to refute their claim.
(نُورًا) refers to clear evidences,
(وَهُدًى) refers to wisdoms.
(تُبْدُونَهَا) — They revealed what was in line with their desires and concealed what went against them.
From this verse, it becomes clear that tearing apart the Book of Allah into pieces without necessity is forbidden, as mentioned by Al-Qurtubi.
(وَعُلِّمْتُمْ) — This points to the idea that the knowledge gained from the Book of Allah is beyond what any created being could attain, and it connects back to nūran (light).
(اللَّهُ) — This singular form does not stand alone; rather, the implied verb is anzala-llāh (Allah sent it down), as Ibn Kathir clarifies, rejecting the objection to using a singular reference for a plural subject.
(ثُمَّ ذَرْهُمْ) — This connects back to qul (say), as a warning to the disbelievers after compelling proof has been given.
(يَلْعَبُونَ) — This is not the answer to a command, but rather a description of their state or a fresh sentence (istinaf), referring to their mockery and ridicule.
[92] This passage encourages turning toward the Qur’an by highlighting five of its qualities after mentioning the Torah — meaning: just as you recognize the Torah as a revealed book, you should recognize this Qur’an as well.
(مُبَارَكٌ) — Al-Naysaburi says it is full of goodness, brings great benefit, leads to righteous deeds, and prevents evil acts.
It is the established way of Allah Almighty that whoever investigates the sciences of the Qur’an and adheres to it gains honor in this world and happiness in the Hereafter — this has been experienced and proven to be true.
(مُصَدِّقُ) — because it contains Tawhid (belief in the oneness of Allah), is free of shirk, and conveys both glad tidings and warnings, all of which are themes found in earlier divine books.
(أُمَّ الْقُرَى) — Al-Sharbinī says it refers to the central town (Makkah), which is the focal point of all villages, their gathering place, and holds the highest status — or that all land spread out from this point, or it is the first house established for worship.
(وَالَّذِينَ) — indicating that whoever truly believes in the Hereafter reflects on the end result, and for that reason, they also believe in the Qur’an and the Prophet.
(وَهُمْ عَلَى صَلَاتِهِمْ) — Prayer is mentioned specifically because it is the primary sign of true faith.