41. Sūrat Fuṣṣilat (1/2)

٤١۔ سُورَةُ فُصِّلَتْ ص ١

Qurʾān > Chapter 41
القرآن > كتاب ٤١

Explained in detail (Meccan)

quran:41:1 – In the name of Allah, the Entirely Merciful, the Especially Merciful.

Ha, Meem.  

Hā mīm: God knows best what He means by these ˹letters˺.
القرآن:٤١:١ – بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

حم  

{حم} الله أعلم بمراده.
quran:41:2 –

˹This is˺ a revelation from the Entirely Merciful, the Especially Merciful -  

A revelation from the Compassionate, the Merciful (tanzīlun mina’l-rahmāni’l-rahīm, the subject).
القرآن:٤١:٢ –

تَنْزِيلٌ مِنَ الرَّحْمَٰنِ الرَّحِيمِ  

{تنزيل من الرحمن الرحيم} مبتدأ.
quran:41:3 –

A Book whose verses have been detailed, an Arabic Qur'an for a people who know,  

A Book (kitābun, the predicate thereof) whose signs have been set out in detail, ˹whose signs have been˺ expounded through ˹various˺ rulings, stories and admonitions, as an Arabic Qur’ān (qur’ānan ‘arabiyyan, a circumstantial qualifier referring to kitābun, ‘a Book’, by qualifying it adjectivally) for a people (li-qawmin is semantically connected to fussilat, ‘set out in detail’) who have knowledge, ˹who˺ understand this ˹fact˺ — and they are the Arabs;
القرآن:٤١:٣ –

كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِقَوْمٍ يَعْلَمُونَ  

{كتاب} خبره {فصلت آياته} بينت بالأحكام والقصص والمواعظ {قرآناً عربيا} حال من كتاب بصفته {لقوم} متعلق بفصلت {يعلمون} يفهمون ذلك، وهم العرب.
quran:41:4 –

As a giver of good tidings and a warner; but most of them turn away, so they do not hear.  

˹containing˺ good tidings (bashīran is an adjective describing qur’ānan, ‘a Qur’ān’) and a warning. But most of them turn away so that they do not hear, in a way so as to accept ˹its message˺.
القرآن:٤١:٤ –

بَشِيرًا وَنَذِيرًا فَأَعْرَضَ أَكْثَرُهُمْ فَهُمْ لَا يَسْمَعُونَ  

{بشيراً} صفة قرآناً {ونذيراً فأعرض أكثرهم فهم لا يسمعون} سماع قبول.
quran:41:5 –

And they say, "Our hearts are within coverings from that to which you invite us, and in our ears is deafness, and between us and you is a partition, so work; indeed, we are working."  

And they say, to the Prophet, ‘Our hearts are veiled, ˹they are˺ masked, from that to which you call us, and in our ears there is a deafness and between us and you there is a partition, a variance over religion, so act, according to your religion; indeed we shall be acting!’, according to our religion.
القرآن:٤١:٥ –

وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ مِمَّا تَدْعُونَا إِلَيْهِ وَفِي آذَانِنَا وَقْرٌ وَمِنْ بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَاعْمَلْ إِنَّنَا عَامِلُونَ  

{وقالوا} للنبي {قلوبنا في أكنَّةٍ} أغطية {مما تدعونا إليه وفي آذاننا وقر} ثقل {ومن بيننا وبينك حجاب} خلاف في الدين {فاعمل} على دينك {إننا عاملون} على ديننا.
quran:41:6 –

Say, O ˹Muhammad˺, "I am only a man like you to whom it has been revealed that your god is but one God; so take a straight course to Him and seek His forgiveness." And woe to those who associate others with Allah -  

Say: ‘I am only a human being like you. It has been revealed to me ˹simply˺ that your God is One God. So be upright ˹in your conduct˺ before Him, through faith and obedience, and seek forgiveness from Him. And woe (waylun is an expression implying ‘chastisement’) to the idolaters,
القرآن:٤١:٦ –

قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ فَاسْتَقِيمُوا إِلَيْهِ وَاسْتَغْفِرُوهُ ۗ وَوَيْلٌ لِلْمُشْرِكِينَ  

{قل إنما أنا بشر مثلكم يوحى إليَّ أنما إلهكم إله واحد فاستقيموا إليه} بالإيمان والطاعة {واستغفروه وويل} كلمة عذاب {للمشركين}.
quran:41:7 –

Those who do not give zakah, and in the Hereafter they are disbelievers.  

who do not pay the alms and who are disbelievers in the Hereafter (˹the repetition of˺ hum, ‘they’, is for emphasis).
القرآن:٤١:٧ –

الَّذِينَ لَا يُؤْتُونَ الزَّكَاةَ وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ  

{الذين لا يؤتون الزكاة وهم بالآخرة هم} تأكيد {كافرون}.
quran:41:8 –

Indeed, those who believe and do righteous deeds - for them is a reward uninterrupted.  

Indeed those who believe and perform righteous deeds shall have an enduring reward’, ˹one that is˺ unceasing.
القرآن:٤١:٨ –

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ  

{إن الذين آمنوا وعملوا الصالحات لهم أجر غير ممنون} مقطوع.
quran:41:9 –

Say, "Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the worlds."  

Say: ‘Do you ˹really˺ (read a-innakum, pronouncing both hamzas, or by not pronouncing the second one but inserting an alif between the two in both cases) disbelieve in Him Who created the earth in two days, Sunday and Monday, and ascribe to Him associates? That is the Lord, in other words, the Possesser, of ˹all˺ the Worlds (al-‘ālamīn, the plural of ‘ālam, which denotes everything apart from God. On account of the variety ˹of beings˺ that it subsumes, it has been expressed in the plural form ending with –īn, as a way of giving prevalence ˹in the address˺ to rational beings).
القرآن:٤١:٩ –

قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَنْدَادًا ۚ ذَٰلِكَ رَبُّ الْعَالَمِينَ  

{قل أئنكم} بتحقيق الهمزة الثانية وتسهيلها وإدخال ألف بينها بوجهيها وبين الأولى {لتكفرون بالذي خلق الأرض في يومين} الأحد والاثنين {وتجعلون له أنداداً} شركاء {ذلك رب} أي مالك {العالمين} جمع عالم، وهو ما سوى الله وجمع لاختلاف أنواعه بالياء والنون، تغليباً للعقلاء.
quran:41:10 –

And He placed on the earth firmly set mountains over its surface, and He blessed it and determined therein its ˹creatures'˺ sustenance in four days without distinction - for ˹the information˺ of those who ask.  

And He set (wa-ja‘ala, the beginning of a new ˹independent˺ sentence and cannot be a supplement to ˹the preceding˺ relative clause containing alladhī, ‘Who’, because of the intervening clause that is ˹syntactically˺ unrelated) therein firm mountains ˹rising˺ above it, and blessed it, with an abundance of water, crops and stock, and ordained, divided, therein its ˹various means of˺ sustenance, for human beings and beasts, in four, complete, days — in other words, the ‘setting therein ˹of mountains˺’ together with what has been mentioned in addition ˹all˺ took place on Tuesday and Wednesday — evenly (sawā’an, in the accusative because it is a verbal noun) in other words, the four days were exactly four, neither less nor more, for ˹all˺ enquirers, about the creation of the earth and all that is in it.
القرآن:٤١:١٠ –

وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِلسَّائِلِينَ  

{وجعل} مستأنف ولا يجوز عطفه على صلة الذي للفاصل الأجنبي {فيها رواسي} جبالاً ثوابت {من فوقها وبارك فيها} بكثرة المياه والزروع والضروع {وقدَّر} قسَّم {فيها أقواتها} للناس والبهائم {في} تمام {أربعة أيام} أي الجعل وما ذكر معه في يوم الثلاثاء والأربعاء {سواءً} منصوب على المصدر، أي استوت الأربعة استواءً لا تزيد ولا تنقص {للسائلين} عن خلق الأرض بما فيها.
quran:41:11 –

Then He directed Himself to the heaven while it was smoke and said to it and to the earth, "Come ˹into being˺, willingly or by compulsion." They said, "We have come willingly."  

Then He turned to the heaven when it was smoke, ˹consisting of˺ rising vapours, and He said to it and to the earth, “Come both of you, to what I desire from you, willingly, or unwillingly!” (taw‘an aw karhan, their ˹syntactical˺ locus is that of a circumstantial qualifier, in other words, ‘˹Come˺ being obedient or coerced’). They said, “We come, together with all those inhabiting us, willingly!” (tā’i‘īna mainly indicates masculine rational beings; it may also be that they are referred to in this way because they are being addressed thus).
القرآن:٤١:١١ –

ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ  

{ثم استوى} قصد {إلى السماء وهي دخان} بخار مرتفع {فقال لها وللأرض ائتيا} إلى مرادي منكما {طوعاً أو كرهاً} في موضع الحال، أي طائعتين أو مكرهتين {قالتا أتينا} بمن فينا {طائعين} فيه تغليب المذكر العاقل أو نزلنا لخاطبها منزلته.
quran:41:12 –

And He completed them as seven heavens within two days and inspired in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the determination of the Exalted in Might, the Knowing.  

Then He ordained them (the ˹suffixed˺ pronoun refers back to al-samā’, ‘the heaven’, because it ˹al-samā’˺ actually denotes that plural ˹sense˺ to which it will lead ˹in the following clause), in other words, He made them to be, seven heavens in two days — Thursday and Friday. He completed them in the last hour thereof, in which He created Adam — which is why He does not say sawā’an, ‘evenly’ here ˹as He did earlier˺; what is said here concords with those verse in which it is stated that the heavens and the earth were created in six days; and in each heaven He revealed its commandment’, that to which He commanded those in it ˹to follow˺, in the way of obedience and worship. And We adorned the lowest heaven with lamps, with stars, and ˹this was also˺ to guard them (hifzan is in the accusative because of its implicit verbal sense, in other words, ‘We guarded it against the devils lest they try to listen therein ˹to the angels˺ by stealth with meteors’). That is the ordaining of the Mighty, in His kingdom, the Knower, of His creatures.
القرآن:٤١:١٢ –

فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَىٰ فِي كُلِّ سَمَاءٍ أَمْرَهَا ۚ وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ  

{فقضاهنَّ} الضمير يرجع إلى السماء لأنها في معنى الجمع الآيلة إليه، أي صيَّرها {سبع سماوات في يومين} الخميس والجمعة فرغ منها في آخر ساعة منه، وفيها خلق آدم ولذلك لم يقل هنا سواء، ووافق ما هنا آيات خلق السماوات والأرض في ستة أيام {وأوحى في كل سماءٍ أمرها} الذي أمر به من فيها من الطاعة والعبادة {وزينا السماء الدنيا بمصابيح} بنجوم {وحفظاً} منصوب بفعله المقدَّر، أي حفظناها من استراق الشياطين السمع بالشهب {ذلك تقدير العزيز} في ملكه {العليم} بخلقه.
quran:41:13 –

But if they turn away, then say, "I have warned you of a thunderbolt like the thunderbolt ˹that struck˺ 'Aad and Thamud.  

But if they, that is, the Meccan disbelievers, turn away, from belief, after this clear statement, then say, ‘I warn you of, I threaten you ˹with˺, a thunderbolt like the thunderbolt of ‘Ād and Thamūd’, in other words, a chastisement that will destroy you like the one that destroyed them.
القرآن:٤١:١٣ –

فَإِنْ أَعْرَضُوا فَقُلْ أَنْذَرْتُكُمْ صَاعِقَةً مِثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ  

{فإن أعرضوا} أي كفار مكة عن الإيمان بعد هذا البيان {فقل أنذرتكم} خوَّفتكم {صاعقةً مثل صاعقة عادٍ وثمود} عذاباً يهلككم مثل الذي أهلكهم.
quran:41:14 –

˹That occurred˺ when the messengers had come to them before them and after them, ˹saying˺, "Worship not except Allah." They said, "If our Lord had willed, He would have sent down the angels, so indeed we, in that with which you have been sent, are disbelievers."  

When the messengers came to them from in front of them and from behind them, that is, coming to them ˹to warn them˺ and leaving them behind ˹as they departed˺, but they disbelieved, as will be stated shortly — the destruction ˹of them meant˺ would only take place in his time — saying, ‘Worship none but God’, they said, ‘Had our Lord willed, He would have surely sent down, to us, angels; therefore we indeed disbelieve in what you, according to your claim, have been sent with!’
القرآن:٤١:١٤ –

إِذْ جَاءَتْهُمُ الرُّسُلُ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ ۖ قَالُوا لَوْ شَاءَ رَبُّنَا لَأَنْزَلَ مَلَائِكَةً فَإِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ  

{إذْ جاءتهم الرسل من بين أيديهم ومن خلفهم} أي مقبلين عليهم ومدبرين عنهم فكفروا كما سيأتي، والإهلاك في زمنه فقط {أن} أي بأن {لا تعبدوا إلا الله قالوا لو شاء ربنا لأنزل} علينا {ملائكة فإنا بما أرسلتم به} على زعمكم {كافرون}.
quran:41:15 –

As for 'Aad, they were arrogant upon the earth without right and said, "Who is greater than us in strength?" Did they not consider that Allah who created them was greater than them in strength? But they were rejecting Our signs.  

As for ‘Ād, they acted arrogantly in the earth without right, and they said, upon their being threatened with the chastisement, ‘Who is more powerful than us in might?’, in other words, ˹they believed˺ no one ˹to be so˺ — a single man among them could pull out a huge rock from a mountainside and ˹have the strength to˺ place it wherever he wished. Did they not see, ˹did they not˺ realise, that God, He Who created them, was more powerful than them in might? And they used to deny Our signs, the miracles ˹We sent down˺.
القرآن:٤١:١٥ –

فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً ۖ وَكَانُوا بِآيَاتِنَا يَجْحَدُونَ  

{فأما عاد فاستكبروا في الأرض بغير الحق وقالوا} لما خوِّفوا بالعذاب {من أشد منا قوة} أي لا أحد، كان واحدهم يقلع الصخرة العظيمة من الجبل يجعلها حيث يشاء {أولم يروْا} يعلموا {أن الله الذي خلقهم هو أشد منهم قوَّة وكانوا بآياتنا} المعجزات {يجحدون}.
quran:41:16 –

So We sent upon them a screaming wind during days of misfortune to make them taste the punishment of disgrace in the worldly life; but the punishment of the Hereafter is more disgracing, and they will not be helped.  

So We unleashed upon them a raging wind, cold and violent, but without rain, during ˹some˺ ill-fated days (read nahisātin, or nahsātin), ˹days that were˺ calamitous for them, that We might make them taste the chastisement of disgrace, humiliation, in the life of this world; yet the chastisement of the Hereafter is indeed more disgraceful, more severe, and they will not be helped, to have it warded off from them.
القرآن:٤١:١٦ –

فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي أَيَّامٍ نَحِسَاتٍ لِنُذِيقَهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا ۖ وَلَعَذَابُ الْآخِرَةِ أَخْزَىٰ ۖ وَهُمْ لَا يُنْصَرُونَ  

{فأرسلنا عليهم ريحاً صرصراً} باردة شديدة الصوت بلا مطر {في أيام نحسات} بكسر الحاء وسكونها مشؤومات عليهم {لنذيقهم عذاب الخزي} الذل {في الحياة الدنيا ولعذاب الآخرة أخزى} أشد {وهم لا ينصرون} بمنعه عنهم.
quran:41:17 –

And as for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating punishment seized them for what they used to earn.  

And as for Thamūd, We offered them guidance, We pointed out to them the path of guidance, but they preferred blindness, they chose disbelief ˹as opposed˺, to guidance. So the thunderbolt of the humiliating chastisement seized them on account of what they used to earn.
القرآن:٤١:١٧ –

وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ بِمَا كَانُوا يَكْسِبُونَ  

{وأما ثمود فهديناهم} بيّنا لهم طريق الهدى {فاستحبوا العمى} اختاروا الكفر {على الهدى فأخذتهم صاعقة العذاب الهون} المهين {بما كانوا يكسبون}.
quran:41:18 –

And We saved those who believed and used to fear Allah.  

And We delivered, from it, those who believed and feared, God.
القرآن:٤١:١٨ –

وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ  

{ونجينا} منها {الذين آمنوا وكانوا يتقون} الله.
quran:41:19 –

And ˹mention, O Muhammad˺, the Day when the enemies of Allah will be gathered to the Fire while they are ˹driven˺ assembled in rows,  

And, mention, the day when God’s enemies are gathered (˹read either˺ yuhsharu a‘dā’u’Llāhi, or nahshuru a‘dā’a’Llāhi, ‘˹when˺ We gather God’s enemies’) to the Fire, for they will be driven ˹thereto˺,
القرآن:٤١:١٩ –

وَيَوْمَ يُحْشَرُ أَعْدَاءُ اللَّهِ إِلَى النَّارِ فَهُمْ يُوزَعُونَ  

{و} اذكر {يوم يُحشر} بالياء والنون المفتوحة وضم الشين وفتح الهمزة {أعداء الله إلى النار فهم يوزعون} يساقون.
quran:41:20 –

Until, when they reach it, their hearing and their eyes and their skins will testify against them of what they used to do.  

until, when they reach it (idhā mā: the mā is extra), their hearing and their eyes and their skins will bear witness against them concerning what they used to do.
القرآن:٤١:٢٠ –

حَتَّىٰ إِذَا مَا جَاءُوهَا شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُمْ بِمَا كَانُوا يَعْمَلُونَ  

{حتى إذا ما} زائدة {جاءُوها شهد عليهم سمعهم وأبصارهم وجلودهم بما كانوا يعملون}.
quran:41:21 –

And they will say to their skins, "Why have you testified against us?" They will say, "We were made to speak by Allah, who has made everything speak; and He created you the first time, and to Him you are returned.  

And they will say to their skins, ‘Why did you bear witness against us?’ They will say, ‘God made us speak, Who gave speech to all things, in other words, ˹all things˺ which He wanted to ˹be able to˺ speak. And He created you the first time, and to Him you will be returned: it is said that this statement is made by their skins; but it is also said to be God’s words, as is the case with what follows, for it is similar in context to what preceded, namely, that the One with the power to originate you without any precedent and restore you to life after death, also has the power to make your skins and your limbs speak.
القرآن:٤١:٢١ –

وَقَالُوا لِجُلُودِهِمْ لِمَ شَهِدْتُمْ عَلَيْنَا ۖ قَالُوا أَنْطَقَنَا اللَّهُ الَّذِي أَنْطَقَ كُلَّ شَيْءٍ وَهُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَإِلَيْهِ تُرْجَعُونَ  

{وقالوا لجلودهم لم شهدتم علينا قالوا أنطقنا الله الذي أنطق كل شيء} أي أراد نطقه {وهو خلقكم أول مرةٍ وإليه ترجعون} قيل: هو من كلام الجلود، وقيل: هو من كلام الله تعالى كالذي بعده وموقعه قريب مما قبله بأن القادر على إنشائكم ابتداء وإعادتكم بعد الموت أحياء قادر على إنطاق جلودكم وأعضائكم.
quran:41:22 –

And you were not covering yourselves, lest your hearing testify against you or your sight or your skins, but you assumed that Allah does not know much of what you do.  

And you did not use to conceal yourselves, when you used to commit lewd acts, lest your hearing or your eyes or your skins should bear witness against you, because you were never certain about ˹the truth of˺ resurrection; but you thought, when you used to conceal yourselves, that God did not know most of what you did.
القرآن:٤١:٢٢ –

وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَا أَبْصَارُكُمْ وَلَا جُلُودُكُمْ وَلَٰكِنْ ظَنَنْتُمْ أَنَّ اللَّهَ لَا يَعْلَمُ كَثِيرًا مِمَّا تَعْمَلُونَ  

{وما كنتم تستترون} عن ارتكابكم الفواحش من {أن يشهد عليكم سمعكم ولا أبصاركم ولا جلودكم} لأنكم لم توقنوا بالبعث {ولكن ظننتم} عند استتاركم {أن الله لا يعلم كثيراً مما تعملون}.
quran:41:23 –

And that was your assumption which you assumed about your Lord. It has brought you to ruin, and you have become among the losers."  

And that (wa-dhālikum, the subject) supposition of yours (zannukum, substitutes for it) which you supposed of your Lord (alladhī zanantum bi-rabbikum, a descriptive clause; the predicate ˹is the following, ardākum˺) has ruined you, that is, it has brought about your destruction. So you have become among the losers’.
القرآن:٤١:٢٣ –

وَذَٰلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنْتُمْ بِرَبِّكُمْ أَرْدَاكُمْ فَأَصْبَحْتُمْ مِنَ الْخَاسِرِينَ  

{وذلكم} مبتدأ {ظنكم} بدل منه {الذي ظننتم بربكم} نعت والخبر {أرداكم} أي أهلككم {فأصبحتم من الخاسرين}.
quran:41:24 –

So ˹even˺ if they are patient, the Fire is a residence for them; and if they ask to appease ˹Allah˺, they will not be of those who are allowed to appease.  

So if they endure, the chastisement, the Fire will ˹still˺ be their abode; and if they seek reconciliation, if they seek the satisfaction ˹of God˺, then they will not be among the reconciled, those deemed satisfactory ˹by God˺.
القرآن:٤١:٢٤ –

فَإِنْ يَصْبِرُوا فَالنَّارُ مَثْوًى لَهُمْ ۖ وَإِنْ يَسْتَعْتِبُوا فَمَا هُمْ مِنَ الْمُعْتَبِينَ  

{فإن يصبروا} على العذاب {فالنار مثوى} مأوى {لهم وإن يستعتبوا} يطلبوا العتبى، أي الرضا {فما هم من المعتبين} المرضيين.
quran:41:25 –

And We appointed for them companions who made attractive to them what was before them and what was behind them ˹of sin˺, and the word has come into effect upon them among nations which had passed on before them of jinn and men. Indeed, they ˹all˺ were losers.  

And We have assigned, We have occasioned ˹for˺, them companions, from among the devils, who have adorned for them that which is before them, of what concerns this world and the following after lusts, and that which is behind them, of what concerns the Hereafter, when they ˹make them˺ say that there will be neither resurrection nor reckoning. And the word, of chastisement — namely, the verse: Assuredly I will fill Hell … ˹Q. 11:119˺) — became due against them, being among, all those, communities that passed away, ˹that˺ were destroyed, before them of jinn and mankind. Truly they were losers.
القرآن:٤١:٢٥ –

وَقَيَّضْنَا لَهُمْ قُرَنَاءَ فَزَيَّنُوا لَهُمْ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَحَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَالْإِنْسِ ۖ إِنَّهُمْ كَانُوا خَاسِرِينَ  

(وقيضنا) سببنا (لهم قرناء) من الشياطين (فزينوا لهم ما بين أيديهم) من أمر الدنيا واتباع الشهوات (وما خلفهم) من أمر الآخرة بقولهم لا بعث ولا حساب (وحق عليهم القول) بالعذاب وهو "" لأملأن جهنم "" الآية (في) جملة (أمم قد خلت) هلكت (من قبلهم من الجن والإنس إنهم كانوا خاسرين).
quran:41:26 –

And those who disbelieve say, "Do not listen to this Qur'an and speak noisily during ˹the recitation of˺ it that perhaps you will overcome."  

And those who disbelieve say, during the Prophet’s (s) recitation ˹of the Qur’ān˺, ‘Do not listen to this Qur’ān and hoot it down, make a din and so forth, and clamour whenever he is reciting, that perhaps you might prevail’, so that he will then desist from recitation.
القرآن:٤١:٢٦ –

وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ  

{وقال الذين كفروا} عند قراءة النبي ﷺ {لا تسمعوا لهذا القرآن والغوْا فيه} ائتوا باللغط ونحوه وصيحوا في زمن قراءته {لعلكم تغلبون} فيسكت عن القراءة.
quran:41:27 –

But We will surely cause those who disbelieve to taste a severe punishment, and We will surely recompense them for the worst of what they had been doing.  

God, exalted be He, says regarding them: But verily We will make those who disbelieve taste a severe chastisement, and We will verily requite them the worst of what they used to do, in other words, ˹with˺ the worst requital for their deeds.
القرآن:٤١:٢٧ –

فَلَنُذِيقَنَّ الَّذِينَ كَفَرُوا عَذَابًا شَدِيدًا وَلَنَجْزِيَنَّهُمْ أَسْوَأَ الَّذِي كَانُوا يَعْمَلُونَ  

قال الله تعالى فيهم: {فلنذيقنَّ الذين كفروا عذاباً شديداً ولنجزينهم أسوأ الذي كانوا يعملون} أي أقبح جزاء عملهم.
quran:41:28 –

That is the recompense of the enemies of Allah - the Fire. For them therein is the home of eternity as recompense for what they, of Our verses, were rejecting.  

That, severe chastisement and worst requital, is the requital of God’s enemies (jazā’u a‘dā’i, the second hamza may be pronounced fully or replaced with a wāw) — the Fire! (al-nāru, an explicative supplement to jazā’u, ‘the requital’, alluded to by ˹the demonstrative˺ dhālika, ‘that’). Therein will be their everlasting abode, that is, as a place of ˹permanent˺ residence, from which there will be no removal, as a requital (jazā’an is in the accusative as a verbal noun from the implicit verbal action) for their denial of Our signs, ˹for their denial of˺ the Qur’ān.
القرآن:٤١:٢٨ –

ذَٰلِكَ جَزَاءُ أَعْدَاءِ اللَّهِ النَّارُ ۖ لَهُمْ فِيهَا دَارُ الْخُلْدِ ۖ جَزَاءً بِمَا كَانُوا بِآيَاتِنَا يَجْحَدُونَ  

{ذلك} العذاب الشديد وأسوأ الجزاء {جزاء أعداء الله} بتحقيق الهمزة الثانية وإبدالها واواً {النار} عطف بيان للجزاء المخبر به عن ذلك {لهم فيها دار الخلد} أي إقامة لا انتقال منها {جزاءً} منصوب على المصدر بفعله المقدر {بما كانوا بآياتنا} القرآن {يجحدون}.
quran:41:29 –

And those who disbelieved will ˹then˺ say, "Our Lord, show us those who misled us of the jinn and men ˹so˺ we may put them under our feet that they will be among the lowest."  

And those who disbelieve will say, ˹while˺ in the Fire: ‘Our Lord, show us those who led us astray from among the jinn and mankind — namely, Iblīs and Cain ˹respectively˺, both of whom established disbelief and slaying as something to be emulated — so that we may have them underneath our feet ˹to trample them˺, in the Fire, that they may be among the lowermost’, in other words, in a chastisement more severe than ours.
القرآن:٤١:٢٩ –

وَقَالَ الَّذِينَ كَفَرُوا رَبَّنَا أَرِنَا اللَّذَيْنِ أَضَلَّانَا مِنَ الْجِنِّ وَالْإِنْسِ نَجْعَلْهُمَا تَحْتَ أَقْدَامِنَا لِيَكُونَا مِنَ الْأَسْفَلِينَ  

{وقال الذين كفروا} في النار {ربنا أرنا الذيْن أضلانا من الجن والإنس} أي إبليس وقابيل سنَّا الكفر والقتل {نجعلهما تحت أقدامنا} في النار {ليكونا من الأسفلين} أي أشد عذاباً منا.
quran:41:30 –

Indeed, those who have said, "Our Lord is Allah " and then remained on a right course - the angels will descend upon them, ˹saying˺, "Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.  

Truly those who say, ‘Our Lord is God!’ and then remain upright, ˹adhering˺ to the affirmation of ˹God’s˺ Oneness and to whatever else has been enjoined on them, the angels descend upon them, at the point of death, ˹saying to them˺, ‘Do not fear, death and what will come after it, nor grieve, for any family or children that you have left behind, for we will look after them after you, and rejoice in the good tidings of the paradise which you were promised.
القرآن:٤١:٣٠ –

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ  

{إن الذين قالوا ربنا الله ثم استقاموا} على التوحيد وغيره بما وجب عليهم {تتنزل عليهم الملائكة} عند الموت {أن} بأن {لا تخافوا} من الموت وما بعده {ولا تحزنوا} على ما خلفتم من أهل وولد فنحن نخلفكم فيه {وأبشروا بالجنة التي كنتم توعدون}.
quran:41:31 –

We ˹angels˺ were your allies in worldly life and ˹are so˺ in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request ˹or wish˺  

We are your friends in the life of this world, that is, we will look after you in it, and in the Hereafter, in other words, we will be alongside you thereat until you enter Paradise; and therein you will have whatever your souls desire, and therein you will have whatever you request,
القرآن:٤١:٣١ –

نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنْفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ  

{نحن أولياؤكم في الحياة الدنيا} أي نحفظكم فيها {وفي الآخرة} أي نكون معكم فيها حتى تدخلوا الجنة {ولكم فيها ما تشتهي أنفسكم ولكم فيها ما تدعون} تطلبون.
quran:41:32 –

As accommodation from a ˹Lord who is˺ Forgiving and Merciful."  

as a hospitality, a pre-prepared provision (nuzulan is in the accusative because of an implied ˹preceding verb˺ ‘appointed ˹for you˺’) from One Forgiving, Merciful’, namely, God.
القرآن:٤١:٣٢ –

نُزُلًا مِنْ غَفُورٍ رَحِيمٍ  

{نزلاً} رزقاً مهيئاً منصوب بجعل مقدراً {من غفور رحيم} أي الله.
quran:41:33 –

And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims."  

And who speaks better ˹words˺ — in other words, no one speaks better ˹words˺ — than him who summons ˹others˺ to God, by affirming His Oneness, and acts righteously and says, ‘Indeed I am one of those who submit ˹to God˺’?
القرآن:٤١:٣٣ –

وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ  

{ومن أحسن قولاً} أي لا أحد أحسن قولاً {ممن دعا إلى الله} بالتوحيد {وعمل صالحاً وقال إنني من المسلمين}.
quran:41:34 –

And not equal are the good deed and the bad. Repel ˹evil˺ by that ˹deed˺ which is better; and thereupon the one whom between you and him is enmity ˹will become˺ as though he was a devoted friend.  

And they are not equal, the good deed and the evil deed, ˹even˺ with respect to their subdivisions, because any number of such ˹good deeds˺ are ˹always˺ above any number of the latter. Repel, the evil deed, with that, in other words, with that trait, which is better, such as ˹repelling˺ anger with endurance, ignorance with forbearance, and ˹the intention to inflict˺ harm with pardon, then, behold, he between whom and you there was enmity will be as though he were a dear friend, in other words, then your enemy will become like a close friend in terms of ˹his˺ affection ˹for you˺, if you act in such a way (alladhī, ‘he … whom’, is the subject; ka-annahu, ‘as though’, is the predicate; idhā is an adverbial particle for ˹expressing˺ the comparative import).
القرآن:٤١:٣٤ –

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ  

{ولا تستوي الحسنة ولا السيئة} في جزئياتهما بعضهما فوق بعض {ادفع} السيئة {بالتي} أي بالخصلة التي {هي أحسن} كالغضب بالصبر والجهل بالحلم والإساءة بالعفو {فإذا الذي بينك وبينه عداوة كأنه ولي حميم} أي فيصير عدوك كالصديق القريب في محبته إذا فعلت ذلك فالذي مبتدأ وكأنه الخبر وإذا ظرف لمعنى التشبيه.
quran:41:35 –

But none is granted it except those who are patient, and none is granted it except one having a great portion ˹of good˺.  

But none is granted it, in other words, ˹none˺ is given that better trait, except those who are steadfast; and none is granted it except one ˹deserving˺ of a great reward.
القرآن:٤١:٣٥ –

وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ  

{وما يلقاها} أي يؤتى الخصلة التي هي أحسن {إلا الذين صبروا وما يُلقاها إلا ذو حظ} ثواب {عظيم}.
quran:41:36 –

And if there comes to you from Satan an evil suggestion, then seek refuge in Allah. Indeed, He is the Hearing, the Knowing.  

And if (wa-immā: here the nūn of the conditional particle in has been assimilated with the mā, which is extra) some temptation from Satan should provoke you, in other words, if some diversion should turn you away from that ˹better˺ trait and other good acts, then seek refuge in God (this is the response to the conditional ˹‘and if’˺; the response to the command clause is omitted, being ‘and He will ward it off from you’). Truly He is the Hearer, of what is said, the Knower, of what is done.
القرآن:٤١:٣٦ –

وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۖ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ  

{وإما} فيه إدغام نون إن الشرطية في ما الزائدة {ينزغنك من الشيطان نزغ} أي يصرفك عن الخصلة وغيرها من الخير صارف {فاستعذ بالله} جواب الشرط وجواب الأمر محذوف، أي يدفعه عنك {إنه هو السميع} للقول {العليم} بالفعل.
quran:41:37 –

And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostate to Allah, who created them, if it should be Him that you worship.  

And among His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun and moon, but prostrate to God Who created them, namely, these fours signs, if it is Him Whom you worship.
القرآن:٤١:٣٧ –

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ ۚ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ  

{ومن آياته الليل والنهار والشمس والقمر لا تسجدوا للشمس ولا للقمر واسجدوا لله الذي خلقهن} أي الآيات الأربع {إن كنتم إياه تعبدون}.
quran:41:38 –

But if they are arrogant - then those who are near your Lord exalt Him by night and by day, and they do not become weary.  

But if they disdain, to prostrate to God alone, still those who are with your Lord, that is to say, still the angels, glorify, perform prayers to, Him night and day, and they tire not, they never weary ˹thereof˺.
القرآن:٤١:٣٨ –

فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِنْدَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُونَ ۩  

{فإن استكبروا} عن السجود لله وحده {فالذين عند ربك} أي فالملائكة {يسبحون} يصلون {له بالليل والنهار وهم لا يسأمون} لا يملون.
quran:41:39 –

And of His signs is that you see the earth stilled, but when We send down upon it rain, it quivers and grows. Indeed, He who has given it life is the Giver of Life to the dead. Indeed, He is over all things competent.  

And among His signs is that you see the earth desolate, dried out, without any vegetation, but when We send down water upon it, it stirs, it moves, and swells, ˹swells˺ and rises. Truly He Who revives it is indeed the Reviver of the dead. Surely He has power over all things.
القرآن:٤١:٣٩ –

وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ ۚ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ ۚ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ  

{ومن آياته أنك ترى الأرض خاشعةً} يابسة لا نبات فيها {فإذا أنزلنا عليها الماء اهتزت} تحركت {وربت} انتفخت وعلت {إن الذي أحياها لمحيي الموتى إنه على كل شيء قدير}.
quran:41:40 –

Indeed, those who inject deviation into Our verses are not concealed from Us. So, is he who is cast into the Fire better or he who comes secure on the Day of Resurrection? Do whatever you will; indeed, He is Seeing of what you do.  

Indeed those who blaspheme (yulhidūna derives from ˹the verb˺ alhada, or lahada, ‘he blasphemed’) Our signs — the Qur’ān, by denying ˹its truth˺ — are not hidden from Us, and We will requite them. Is one who is cast into the Fire better ˹off˺, or one who arrives secure on the Day of Resurrection? Act as you wish; indeed He is Seer of what you do — this is ˹meant as˺ a threat for them.
القرآن:٤١:٤٠ –

إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا لَا يَخْفَوْنَ عَلَيْنَا ۗ أَفَمَنْ يُلْقَىٰ فِي النَّارِ خَيْرٌ أَمْ مَنْ يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ ۚ اعْمَلُوا مَا شِئْتُمْ ۖ إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ  

{إن الذين يلحدون} من ألحد ولحد {في آياتنا} القرآن بالتكذيب {لا يخفون علينا} فنجازيهم {أفمن يُلقى في النار خير أم من يأتي آمناً يوم القيامة اعملوا ما شئتم إنه بما تعملون بصير} تهديد لهم.
quran:41:41 –

Indeed, those who disbelieve in the message after it has come to them... And indeed, it is a mighty Book.  

Truly those who disbelieve in the Remembrance — the Qur’ān — when it comes to them …, We will requite them — and truly it is an unassailable Book:
القرآن:٤١:٤١ –

إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءَهُمْ ۖ وَإِنَّهُ لَكِتَابٌ عَزِيزٌ  

{إن الذين كفروا بالذكر} القرآن {لما جاءهم} نجازيهم {وإنه لكتاب عزيز} منيع.
quran:41:42 –

Falsehood cannot approach it from before it or from behind it; ˹it is˺ a revelation from a ˹Lord who is˺ Wise and Praiseworthy.  

falsehood cannot approach it from before it or from behind it, in other words, there is no scripture before it or after it that contradicts it; ˹it is˺ a revelation from One Wise, Praised, that is to say, ˹from˺ God, the One Who is praised in His affair.
القرآن:٤١:٤٢ –

لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ ۖ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ  

{لا يأتيه الباطل من بين يديه ولا من خلفه} أي ليس قبله كتاب يكذبه ولا بعده {تنزيل من حكيم حميد} أي الله المحمود في أمره.
quran:41:43 –

Nothing is said to you, ˹O Muhammad˺, except what was already said to the messengers before you. Indeed, your Lord is a possessor of forgiveness and a possessor of painful penalty.  

Nothing is said to you, in terms of denial ˹of you˺, except, the like of, what has already been said to the messengers before you. Surely your Lord is One of forgiveness, to believers, and ˹also˺ One of painful punishment, for disbelievers.
القرآن:٤١:٤٣ –

مَا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِنْ قَبْلِكَ ۚ إِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ وَذُو عِقَابٍ أَلِيمٍ  

{ما يقال لك} من التكذيب {إلا} مثل {ما قد قيل للرسل من قبلك إن ربك لذو مغفرة} للمؤمنين {وذو عقاب أليم} للكافرين.
quran:41:44 –

And if We had made it a non-Arabic Qur'an, they would have said, "Why are its verses not explained in detail ˹in our language˺? Is it a foreign ˹recitation˺ and an Arab ˹messenger˺?" Say, "It is, for those who believe, a guidance and cure." And those who do not believe - in their ears is deafness, and it is upon them blindness. Those are being called from a distant place.  

And had We made it, namely, the Remembrance, a non-Arabic Qur’ān, they would have said, ‘Why have its signs not been explained ˹clearly˺?, so that we might understand them? What!, a Qur’ān ˹that is˺, nonArabic and an Arab, prophet?’ (this is an interrogative of denial ˹spoken˺ by them; read ˹a-a‘jamiyyun˺ pronouncing ˹both the first and˺ the second hamza, or by changing it into an alif and either writing it out in full or not). Say: ‘For those who believe it is guidance, from error, and a healing, from ˹the disease of˺ ignorance; but as for those who do not believe, there is a deafness in their ears, a heaviness, and so they are unable to hear it, and they are blind to it, so they are unable to comprehend it. Those, they are ˹as if they were being˺ called from a distant place’, that is to say, they are like one who is called from far away, unable to hear or comprehend what is being called out to him.
القرآن:٤١:٤٤ –

وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ ۖ أَأَعْجَمِيٌّ وَعَرَبِيٌّ ۗ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُولَٰئِكَ يُنَادَوْنَ مِنْ مَكَانٍ بَعِيدٍ  

{ولو جعلناه} أي الذكر {قراناً أعجميا لقالوا لولا} هلا {فصلت} بينت {آياته} حتى نفهمها {أ} قرآن {اعجمي و} نبي {عربي} استفهام إنكار منهم بتحقيق الهمزة الثانية وقلبها ألفا بإشباع، ودونه {قل هو للذين آمنوا هدى} من الضلالة {وشفاء} من الجهل {والذين لا يؤمنون في آذانهم وقر} ثقل فلا يسمعونه {وهو عليهم عمى} فلا يفهمونه {أولئك ينادون من مكان بعيد} أي هم كالمنادى من مكان بعيد لا يسمع ولا يفهم ما ينادى به.
quran:41:45 –

And We had already given Moses the Scripture, but it came under disagreement. And if not for a word that preceded from your Lord, it would have been concluded between them. And indeed they are, concerning the Qur'an, in disquieting doubt.  

And verily We gave Moses the Scripture, the Torah, but differences arose concerning it, in terms of ˹some˺ affirming the truth ˹of it˺ and ˹others˺ denying ˹it˺, as with the Qur’ān; and were it not for a Word that had ˹already˺ preceded from your Lord, to defer the reckoning and requital of creatures until the Day of Resurrection, judgement would have been made between them, in this world, concerning that over which they differed; for indeed they, the deniers of it, are in grave doubt concerning it, ˹doubt˺ which leads to ˹utter˺ uncertainty.
القرآن:٤١:٤٥ –

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ ۗ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ  

{ولقد آتينا موسى الكتاب} التوراة {فاختلف فيه} بالتصديق والتكذيب كالقرآن {ولولا كلمة سبقت من ربك} بتأخير الحساب والجزاء للخلائق إلى يوم القيامة {لقضي بينهم} في الدنيا فيما اختلفوا فيه {وإنهم} أي المكذبين به {لفي شك منه مريب} موقع في الريبة.
quran:41:46 –

Whoever does righteousness - it is for his ˹own˺ soul; and whoever does evil ˹does so˺ against it. And your Lord is not ever unjust to ˹His˺ servants.  

Whoever acts righteously, it is for ˹the good of˺ his own soul, that he acts ˹thus˺, and whoever does evil, it is to the detriment thereof, in other words, the harm consequent from his evildoing will ˹only˺ be to him. And your Lord is not ˹at all˺ a tyrant to His servants, that is, He is not One of injustice, as He, exalted be He, says: Surely God shall not wrong so much as the weight of an atom ˹Q. 4:40˺.
القرآن:٤١:٤٦ –

مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ ۖ وَمَنْ أَسَاءَ فَعَلَيْهَا ۗ وَمَا رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ  

{من عمل صالحاً فلنفسه} عمل {ومن أساء فعليها} أي فضرر إساءته على نفسه {وما ربك بظلام للعبيد} أي بذي ظلم لقوله تعالى (إن الله لا يظلم مثقال ذرة).
quran:41:47 –

To him ˹alone˺ is attributed knowledge of the Hour. And fruits emerge not from their coverings nor does a female conceive or give birth except with His knowledge. And the Day He will call to them, "Where are My 'partners'?" they will say, "We announce to You that there is ˹no longer˺ among us any witness ˹to that˺."  

To Him devolves ˹all˺ knowledge of the Hour — when it shall come to pass, none other than Him knows this. And no fruit (thamaratin: a variant reading has ˹the plural˺ thamarātin, ‘fruits’) emerges from its sheath, its receptacle (akmām, the plural of kimm), except with His knowledge, and no female bears ˹child˺ or delivers except with His knowledge. And on the day when He will call out to them, ‘Where ˹then˺ are My associates?’ they will say, ‘We proclaim to You, we now apprise You, that there is no witness amongst us’, that is, a witness ˹who can testify to the allegation˺ that You have an associate.
القرآن:٤١:٤٧ –

إِلَيْهِ يُرَدُّ عِلْمُ السَّاعَةِ ۚ وَمَا تَخْرُجُ مِنْ ثَمَرَاتٍ مِنْ أَكْمَامِهَا وَمَا تَحْمِلُ مِنْ أُنْثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِ ۚ وَيَوْمَ يُنَادِيهِمْ أَيْنَ شُرَكَائِي قَالُوا آذَنَّاكَ مَا مِنَّا مِنْ شَهِيدٍ  

{إليه يردُّ علم الساعة} متى تكون لا يعلمها غيره {وما تخرج من ثمرة} وفي قراءة ثمرات {من أكمامها} أوعيتها جمع كِم بكسر الكاف إلا بعلمه {وما تحمل من أنثى ولا تضع إلا بعلمه ويوم يناديهم أين شركائي قالوا آذناك} أعلمناك الآن {ما منا من شهيد} أي شاهد بأن لك شريكاً.
quran:41:48 –

And lost from them will be those they were invoking before, and they will be certain that they have no place of escape.  

And what they used to call on, ˹what they used˺ to worship, before, in this world, of idols, has forsaken them and they suppose, they will be certain, that there is no refuge for them, no escape from the chastisement (the negation in both instances comments on the operation ˹implied in the nouns of actions; also the negation stands in place of the direct objects in both instances).
القرآن:٤١:٤٨ –

وَضَلَّ عَنْهُمْ مَا كَانُوا يَدْعُونَ مِنْ قَبْلُ ۖ وَظَنُّوا مَا لَهُمْ مِنْ مَحِيصٍ  

{وضلَّ} غاب {عنهم ما كانوا يدعون} يعبدون {من قبل} في الدنيا من الأصنام {وظنوا} أيقنوا {ما لهم من محيص} مهرب من العذاب والنفي في الموضعين معلق عن العمل وجملة النفي سدت مسد المفعولين.
quran:41:49 –

Man is not weary of supplication for good ˹things˺, but if evil touches him, he is hopeless and despairing.  

Man never wearies of supplicating for good, in other words, he never ceases to ask his Lord for wealth and good health and other ˹good˺ things, but should any ill befall him, such as impoverishment or hardship, then he becomes despondent, despairing, of God’s mercy — this and what follows relates to ˹the attitude of˺ disbelievers.
القرآن:٤١:٤٩ –

لَا يَسْأَمُ الْإِنْسَانُ مِنْ دُعَاءِ الْخَيْرِ وَإِنْ مَسَّهُ الشَّرُّ فَيَئُوسٌ قَنُوطٌ  

{لا يسأم الإنسان من دعاء الخير} أي لا يزال يسأل ربه المال والصحة وغيرهما {وإن مسه الشر} الفقر والشدة {فيؤس قنوط} من رحمة الله، وهذا وما بعده في الكافرين.
quran:41:50 –

And if We let him taste mercy from Us after an adversity which has touched him, he will surely say, "This is ˹due˺ to me, and I do not think the Hour will occur; and ˹even˺ if I should be returned to my Lord, indeed, for me there will be with Him the best." But We will surely inform those who disbelieved about what they did, and We will surely make them taste a massive punishment.  

And if (wa-la-in: the lām is for oaths) We let him taste, ˹if˺ We bestow on him, mercy, ˹such as˺ riches or good health, from Us after the harm, the hardship or tribulation, that had befallen him, he will surely say, ‘This is my due!, in other words, ˹it is˺ on account of what I do. I do not think that the Hour will ever set in, and even if (wa-la-in: the lām is for oaths) I am returned to my Lord, I will indeed have the best ˹reward˺ with Him’, namely, Paradise. But We will assuredly inform those who disbelieve of what they did, and assuredly We will make them taste a harsh chastisement (the lām ˹prefixed˺ in both verbs is that for oaths).
القرآن:٤١:٥٠ –

وَلَئِنْ أَذَقْنَاهُ رَحْمَةً مِنَّا مِنْ بَعْدِ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ هَٰذَا لِي وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُجِعْتُ إِلَىٰ رَبِّي إِنَّ لِي عِنْدَهُ لَلْحُسْنَىٰ ۚ فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا بِمَا عَمِلُوا وَلَنُذِيقَنَّهُمْ مِنْ عَذَابٍ غَلِيظٍ  

{ولئن} لام قسم {أذقناه} آتيناه {رحمة} غنى وصحة {منا من بعد ضراء} شدة وبلاء {مسته ليقولن هذا لي} أي بعلمي {وما أظن الساعة قائمة ولئن} لام قسم {رجعت إلى ربي إن لي عنده للحسنى} أي الجنة {فلننبئن الذين كفروا بما عملوا ولنذيقنهم من عذاب غليظ} شديد، واللام في الفعلين لام قسم.