َ أَيَحْسَبُ أَنْ لَنْ يَقْدِرَ عَلَيْهِ أَحَدٌ ﴿۵﴾ يَقُولُ أَهْلَكْتُ مَالًا لُبَدًا ﴿۶﴾ أَيَحْسَبُ أَنْ لَمْ يَرَهُ أَحَدٌ ﴿۷﴾ أَلَمْ نَجْعَلْ لَهُ عَيْنَيْنِ ﴿۸﴾ وَلِسَانًا وَشَفَتَيْنِ ﴿۹﴾ وَهَدَيْنَاهُ النَّجْدَيْنِ ﴿۱۰﴾ فَلَا اقْتَحَمَ الْعَقَبَةَ ﴿۱۱﴾ وَمَا أَدْرَاكَ مَا الْعَقَبَةُ ﴿۱۲﴾

﴾5﴿ Ayahsabu al-lai yaqdira 'alaihi ahad
﴾6﴿ Yaqoolu ahlaktu maalal lubadaa
﴾7﴿ Ayahsabu al lam yarahooo ahad
﴾8﴿ Alam naj'al lahoo 'aynayn
﴾9﴿ Wa lisaananw wa shafatayn
﴾10﴿ Wa hadaynaahun najdayn
﴾11﴿ Falaq tahamal-'aqabah
﴾12﴿ Wa maaa adraaka mal'aqabah

﴾5﴿ Do they think that no one has power over them
﴾6﴿ He says: I have spent enormous wealth all at once
﴾7﴿ Does he think that no one sees him
﴾8﴿ Have We not made for him two eyes
﴾9﴿ And one tongue and two lips
﴾10﴿ And We guided him to the two paths
﴾11﴿ But he has not attempted the steep path
﴾12﴿ And what will make you know what the steep path is

[5] From this verse to the end, two types of oaths are mentioned: one concerning the wretched (who exerts effort in evil), and the other concerning the blessed (who exerts effort in righteousness).
This verse contains a rebuke to the belief of the wretched person who denies the power of Allah. Because of this denial, he does not live according to His commands.
[6] He says—this statement is made out of arrogance and pride.
I have destroyed wealth—this means he spent a great deal of wealth in opposition to the Sunnah of the Prophet (May Allah bless him and give him peace).
This phrase includes all types of spending that go against the Sunnah of the Prophet (May Allah bless him and give him peace)—such as promoting shirk, disbelief, and innovations, indulging in customs and extravagance, and spending on immorality, sin, indecency, and similar things.
[7] This is another rebuke to the belief of the wretched person who does not consider Allah to be the Knower of the unseen. Because of this, he exerts effort in evil deeds. And when he does not believe that Allah knows the unseen and is capable, he also does not accept accountability and reckoning.
[8,9,10] This is a reminder of blessings—blessings through which one can distinguish between false and true hardship.
We guided him—this guidance refers to explanation through revelation or teaching by granting intellect.
The two elevated paths—originally, najjdayn means two high places, and what is meant here are the paths of good and evil, truth and falsehood, which can be clearly distinguished through sound intellect and revelation.
The conclusion is that through these blessings, one can differentiate between truth and falsehood—so why does this person (the wretched one) choose the path of evil hardship?
[11] This is encouragement toward righteous struggle and a refutation of the previous actions and beliefs through which success cannot be achieved.
The steep path—this refers to a difficult and elevated mountain path, known as a mountain pass. It is used here as a metaphor, meaning that faith, righteous deeds, and spending wealth in rightful causes (which is the correct form of striving) are like a steep mountain pass—difficult to cross, but through it, a person reaches from one land to another.
[12] In this sentence, the greatness of the status of the ‘aqabah (steep path) is indicated, and through it, the concept of the ‘aqabah is taught along with its metaphorical meaning.