قُلْ أَرَأَيْتُمْ مَا تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ ائْتُونِي بِكِتَابٍ مِنْ قَبْلِ هَذَا أَوْ أَثَارَةٍ مِنْ عِلْمٍ إِنْ كُنْتُمْ صَادِقِينَ ﴿۴﴾ وَمَنْ أَضَلُّ مِمَّنْ يَدْعُو مِنْ دُونِ اللَّهِ مَنْ لَا يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَامَةِ وَهُمْ عَنْ دُعَائِهِمْ غَافِلُونَ ﴿۵﴾ وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ ﴿۶﴾

﴾4﴿ Qul ara'aytum maa tad'oona min doonil laahi aroonee maazaa khalaqoo minal ardi am lahum shirkun fis samaawaati eetoonee bi kitaabim min qabli haazaaa aw asaaratim min 'ilmin in kuntum saadiqeen
﴾5﴿ Wa man adallu mimmany yad'oo min doonil laahi mallaa yastajeebu lahooo ilaa Yawmil Qiyaamati wa hum'an du'aaa'ihim ghaafiloon
﴾6﴿ Wa izaa hushiran naasu kaanoo lahum a'daaa'anw wa kaanoo bi'ibaadatihim kaafiree

﴾4﴿ Say, Tell me about those whom you invoke besides Allah. Show me what they have created of the earth, or do they have any share in the heavens? Bring me a scripture revealed before this, or any remnant of knowledge (passed down), if you are truthful
﴾5﴿ And who is more astray than the one who invokes, besides Allah, those who cannot respond to him until the Day of Resurrection, and who are unaware of their supplication
﴾6﴿ And when the people are gathered, they (the false deities) will become their enemies and will deny their worship

[4] (أَوْ أَثَارَةٍ مِنْ عِلْمٍ) – It is narrated from ʿIkrimah and Mujāhid that this refers to a report transmitted from the Prophets (peace be upon them), which in the terminology of sharīʿah refers to aḥādīth (narrations).
This implies that valid religious proof can only be established through the Book of Allah or the sayings of the Prophet (peace be upon him).
Anything beyond this cannot be accepted as evidence for truth.
For this reason, the phrase (إِنْ كُنْتُمْ صَادِقِينَ) – “if you are truthful” – is mentioned, challenging them to bring authentic proof if they claim to be truthful.
[5] This too is a rebuke against shirk (associating partners with Allah)—this time in supplication (du‘ā’) and knowledge, following earlier rebukes of shirk in authority and control.
The meaning of (أَضَلُّ) is disbelief (kufr), because disbelief is the ultimate level of misguidance.
(مِمَّنْ يَدْعُو) – here, du‘ā’ means to ask for needs or call for help with the belief that the one being called can fulfill needs and has control over benefit and harm.
This type of du‘ā’ is the essence of worship; that is why some commentators interpret (يَدْعُو) as “worships.”
(مِنْ دُونِ اللَّهِ مَنْ لَا يَسْتَجِيبُ لَهُ) – the phrase min dūnillāh refers to everything besides Allah, whether living or dead, idols or beings with souls, saints or prophets.
The word (مَنْ) applies to beings with intellect—whether dead or alive—so in this context, idols represent specific cases within the general category of worshipped beings.
This points to the fact that even if someone worships idols, their true intent is often the person represented by the idol (like a saint or leader).
Tafsīr Ibn Kathīr, Qurṭubī, Sirāj al-Munīr, Khāzin, and others have clearly stated that this verse is general and inclusive, covering those who worship angels, ʿĪsā (peace be upon him), jinn, and others.
(لَا يَسْتَجِيبُ لَهُ) – meaning: they cannot fulfill any request, neither bring benefit nor avert harm.
This also includes the fact that the dead cannot respond to the living, and even if someone calls upon them, it is not heard—because requesting through du‘ā’ implies an ability to respond, which they do not possess.
(إِلَى يَوْمِ الْقِيَامَةِ) – adds strong emphasis, meaning: the polytheist should not think the request is delayed and might be fulfilled later—it will never be fulfilled, even until the Day of Judgment.
(وَهُمْ عَنْ دُعَائِهِمْ غَافِلُونَ) – the word ghaflah (heedlessness) here means not hearing the call, as in Sūrat Yūnus (10:29) and Sūrat Fāṭir (35:14).
The words (هُمْ) and (غَافِلُونَ), along with the attribute of heedlessness, show that this is not limited to idols, but also applies to saints, prophets, and others.
These so-called deities are unaware of the du‘ā’ being made to them—either because they are far away, or near but dead, and the dead do not hear.
Or because Allah does not allow them to hear the voice or request of the polytheist—this explanation is given in Sūrat Fāṭir as well.
[6] The words ḥashr (gathering), ʿadāwah (enmity), and kufr (disbelief/denial) are also proof that this verse is not about idols.
(وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ) – meaning: just as an enemy does not speak on behalf of another, but rather disowns them, these so-called deities will also not speak for their worshippers—they will disown and deny their worship.
Similar to what is mentioned in Sūrat Yūnus (10:28).
This denial will come because they were unaware of being worshipped in the first place.