تَبَارَكَ ٱلَّذِىٓ إِن شَآءَ جَعَلَ لَكَ خَيْرًا مِّن ذَٰلِكَ … بَلْ كَذَّبُوا۟ بِٱلسَّاعَةِ وَأَعْتَدْنَا لِمَن كَذَّبَ بِٱلسَّاعَةِ سَعِيرًا
"Blessed is He who, had He willed, would have given you better than that!… No — they have denied the Hour."
The tenth verse answers the objection in the eighth (the treasure, the garden) — and the form of the answer must be recorded: the demand is not rejected; it is said to be within reach (in shāʾa jaʿala laka).
And the eleventh verse names the real source of the objection: bal kadhdhabū bi's-sāʿa — "no — they have denied the Hour."
The particle bal must be recorded: it lets go of what was said before and brings in the real cause. I give this as my own reading: the sūra says that beneath the objection that is voiced (wealth, an angel) there lies a refusal that is not voiced. That is, the dispute is not where it appears to be.
The subject of the verb must be recorded: raʾathum — the one that sees is the fire. That is, the act of seeing has been reversed.
تَغَيُّظ — root غ-ي-ظ: anger that boils up from within. Zafīr — a rasping breath drawn from deep down.
I record this as an observation: both words have to do with sound, and both are sounds belonging to a living thing. The figure of tashkhīṣ (personification) was treated at Qāf 50/30 (hal imtalaʾti); I rely on that treatment.
مُّقَرَّنِينَ دَعَوْا۟ هُنَالِكَ ثُبُورًا · لَّا تَدْعُوا۟ ٱلْيَوْمَ ثُبُورًا وَٰحِدًا وَٱدْعُوا۟ ثُبُورًا كَثِيرًا (13-14)
And the form of the answer is worth recording: the cry is not forbidden — it is told to be multiplied. Lā tadʿū … thubūran wāḥidan wa'dʿū thubūran kathīrā. I record this as an observation about the word order: the sentence answers by refusing to console.
قُلْ أَذَٰلِكَ خَيْرٌ أَمْ جَنَّةُ ٱلْخُلْدِ (15) — and the block turns upon a question of comparison.
وَيَوْمَ يَحْشُرُهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ فَيَقُولُ ءَأَنتُمْ أَضْلَلْتُمْ عِبَادِى هَٰٓؤُلَآءِ أَمْ هُمْ ضَلُّوا۟ ٱلسَّبِيلَ (17)
The question is put to those who were served, and their answer is reported: subḥānaka mā kāna yanbaghī lanā an nattakhidha min dūnika min awliyāʾ.
The same reversal was treated at al-Aḥqāf 46/5-6 and at Fāṭir 35/14: the party who was called upon refusing in the end. I rely on that treatment.