46. Sūrat al-Aḥqāf

٤٦۔ سُورَةُ الأحقاف

Qurʾān > Chapter 46
القرآن > كتاب ٤٦

The Dunes (Meccan)

quran:46:1 – 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:٤٦:١ – بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

حم  

{حم} الله أعلم بمراده به.
quran:46:2 –

The revelation of the Book is from Allah, the Exalted in Might, the Wise.  

The revelation of the Book, the Qur’ān (tanzīlu’l-kitābi, the subject) is from God (mina’Llāhi, the predicate thereof), the Mighty, in His kingdom, the Wise, in His actions.
القرآن:٤٦:٢ –

تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ  

{تنزيل الكتاب} القرآن مبتدأ {من الله} خبره {العزيز} في ملكه {الحكيم} في صنعه.
quran:46:3 –

We did not create the heavens and earth and what is between them except in truth and ˹for˺ a specified term. But those who disbelieve, from that of which they are warned, are turning away.  

We have not created the heavens and the earth and all that is between them except, as a creation, in truth, so that it may be an indication of Our power and Our Oneness, and for an appointed term, until ˹the point of˺ their annihilation on the Day of Resurrection. Yet those who disbelieve are disregardful of what they are warned, ˹of what˺ they are threatened with in the way of ˹impending˺ chastisement.
القرآن:٤٦:٣ –

مَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُسَمًّى ۚ وَالَّذِينَ كَفَرُوا عَمَّا أُنْذِرُوا مُعْرِضُونَ  

{ما خلقنا السماوات والأرض وما بينهما إلا} خلقا {بالحق} ليدل على قدرتنا ووحدانيتنا {وأجل مسمى} إلى فنائهما يوم القيامة {والذين كفروا عما أنذروا} خوفوا به من العذاب {معرضون}.
quran:46:4 –

Say, ˹O Muhammad˺, "Have you considered that which you invoke besides Allah? Show me what they have created of the earth; or did they have partnership in ˹creation of˺ the heavens? Bring me a scripture ˹revealed˺ before this or a ˹remaining˺ trace of knowledge, if you should be truthful."  

Say: ‘Have you considered, ˹say˺ Inform me ˹about˺, what you invoke, ˹what˺ you worship, besides God?, namely, the idols (min dūni’Llāhi, constitutes the first object ˹of the verb˺). Show me — inform me — (arūnī, ˹repeated˺ for emphasis), what they have created (mādhā khalaqū, the second object) of the earth (mina’lardi, the explication of mā, ‘what ˹part˺’). Or do they have any share, any partnership, in, the creation of, the heavens?, with God? (am, ‘or’, has the significance of the ˹rhetorical interrogative˺ hamza of denial). Bring me a scripture, ˹that has been˺ revealed, before this, Qur’ān, or some vestige, some remnant, of knowledge, transmitted from the ancients confirming the soundness of your claim that your worship of the idols brings you closer to God, if you are truthful’, in your claim.
القرآن:٤٦:٤ –

قُلْ أَرَأَيْتُمْ مَا تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ ۖ ائْتُونِي بِكِتَابٍ مِنْ قَبْلِ هَٰذَا أَوْ أَثَارَةٍ مِنْ عِلْمٍ إِنْ كُنْتُمْ صَادِقِينَ  

{قل أرأيتم} أخبروني {ما تدعون} تعبدون {من دون الله} أي الأصنام مفعول أول {أروني} أخبروني ما تأكيد {ماذا خلقوا} مفعول ثان {من الأرض} بيان ما {أم لهم شرك} مشاركة {في} خلق {السماوات} مع الله وأم بمعنى همزة الإنكار {ائتوني بكتاب} منزل {من قبل هذا} القرآن {أو أثارة} بقية {من علم} يؤثر عن الأولين بصحة دعواكم في عبادة الأصنام أنها تقربكم إلى الله {إن كنتم صادقين} في دعواكم.
quran:46:5 –

And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection, and they, of their invocation, are unaware.  

And who is (man here is interrogative but meant ˹rhetorically˺ as a negation: in other words, ‘no one is’) further astray than him who invokes, ˹him who˺ worships, besides God, that is to say, other than Him, such as would not respond to him ˹even˺ until the Day of Resurrection — these are the idols, who never answer those who worship them in anything that they ask for — and who are heedless of their supplication?, their worship, because they are inanimates that possess no ˹faculty of˺ comprehension.
القرآن:٤٦:٥ –

وَمَنْ أَضَلُّ مِمَّنْ يَدْعُو مِنْ دُونِ اللَّهِ مَنْ لَا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَنْ دُعَائِهِمْ غَافِلُونَ  

{ومن} استفهام بمعنى النفي، أي لا أحد {أضل ممن يدعو} يعبد {من دون الله} أي غيره {من لا يستجيب له إلى يوم القيامة} وهم الأصنام لا يجيبون عابديهم إلى شيء يسألونه أبدا {وهم عن دعائهم} عبادتهم {غافلون} لأنهم جماد لا يعقلون.
quran:46:6 –

And when the people are gathered ˹that Day˺, they ˹who were invoked˺ will be enemies to them, and they will be deniers of their worship.  

And when mankind are gathered, they, the idols, will be enemies to them, to those who had worshipped them, and they will deny, they will disavow, their worship, the worship of those who had worshipped them.
القرآن:٤٦:٦ –

وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ  

{وإذا حشر الناس كانوا} أي الأصنام {لهم} لعابديهم {أعداءً وكانوا بعبادتهم} بعبادة عابديهم {كافرين} جاحدين.
quran:46:7 –

And when Our verses are recited to them as clear evidences, those who disbelieve say of the truth when it has come to them, "This is obvious magic."  

And when Our signs, the Qur’ān, are recited to them, namely, ˹to˺ the people of Mecca, being clear signs, manifest ˹signs˺ (bayyinātin is a circumstantial qualifier), those who disbelieve, from among them, say of the truth, that is, the Qur’ān, when it comes to them, ‘This is plain sorcery!’, clear and evident ˹sorcery˺.
القرآن:٤٦:٧ –

وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ كَفَرُوا لِلْحَقِّ لَمَّا جَاءَهُمْ هَٰذَا سِحْرٌ مُبِينٌ  

{وإذا تتلى عليهم} أي أهل مكة {آياتنا} القرآن {بينات} ظاهرات حال {قال الذين كفروا} منهم {للحق} أي القرآن {لما جاءهم هذا سحر مبين} بيّن ظاهر.
quran:46:8 –

Or do they say, "He has invented it?" Say, "If I have invented it, you will not possess for me ˹the power of protection˺ from Allah at all. He is most knowing of that in which you are involved. Sufficient is He as Witness between me and you, and He is the Forgiving the Merciful."  

Or (am has the significance of bal, ‘nay, but …’ and the ˹rhetorical interrogative˺ hamza of denial) do they say, ‘He has invented it?’, that is, the Qur’ān. Say: ‘If I have invented it, hypothetically ˹speaking˺, still you would have no power to avail me against God, that is to say, against His chastisement, in any way, in other words, you would not be able to ward it off from me if God chooses to chastise me. He knows best what you delve into ˹of gossip˺ concerning it, what you say about the Qur’ān. He, exalted be He, suffices as a witness between me and you. And He is the Forgiving, to the one who repents, the Merciful’, to him, and so He does not hasten to punish you.
القرآن:٤٦:٨ –

أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ إِنِ افْتَرَيْتُهُ فَلَا تَمْلِكُونَ لِي مِنَ اللَّهِ شَيْئًا ۖ هُوَ أَعْلَمُ بِمَا تُفِيضُونَ فِيهِ ۖ كَفَىٰ بِهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ ۖ وَهُوَ الْغَفُورُ الرَّحِيمُ  

{أم} بمعني بل وهمزة الإنكار {يقولون افتراه} أي القرآن {قل إن افتريته} فرضا {فلا تملكون لي من الله} أي من عذابه {شيئا} أي لا تقدرون على دفعه عنى إذا عذبني الله {هو أعلم بما تفيضون فيه} يقولون في القرآن {كفى به} تعالى {شهيدا بيني وبينكم وهو الغفور} لمن تاب {الرحيم} به فلم يعاجلكم بالعقوبة.
quran:46:9 –

Say, "I am not something original among the messengers, nor do I know what will be done with me or with you. I only follow that which is revealed to me, and I am not but a clear warner."  

Say: ‘I am not a novelty, unprecedented, among the messengers, that is to say, ˹I am not˺ the first to be sent ˹by God as His Messenger˺. Already many of them have come before me, so how can you deny me? Nor do I know what will be done with me or with you, in this world: will I be made to leave my ˹native˺ land, or will I be slain as was done with ˹some˺ prophets before me, or will you stone me to death, or will the earth be made to swallow you as ˹it did˺ deniers before you? I only follow what is revealed to me, that is, the Qur’ān, and I do not invent anything myself. And I am only a plain warner’, one whose warning is plain.
القرآن:٤٦:٩ –

قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ  

{قل ما كنت بدعا} بديعا {من الرسل} أي أول مرسل، قد سبق قبلي كثيرون منهم، فكيف تكذبوني {وما أدري ما يفعل بي ولا بكم} في الدنيا أأخرج من بلدي أم أقتل كما فعل بالأنبياء قبلي، أو ترموني بالحجارة أم يخسف بكم كالمكذبين قبلكم {إن} ما {أتبع إلا ما يوحى إليَّ} أي القرآن ولا أبتدع من عندي شيئا {وما أنا إلا نذير مبين} بيّن الإنذار.
quran:46:10 –

Say, "Have you considered: if the Qur'an was from Allah, and you disbelieved in it while a witness from the Children of Israel has testified to something similar and believed while you were arrogant...?" Indeed, Allah does not guide the wrongdoing people.  

Say: ‘Have you considered?, ˹say:˺ inform me, what will be your predicament, if it, the Qur’ān, is from God and you disbelieve in it (wa-kafartum bihi, the sentence is a circumstantial qualifier), and a witness from the Children of Israel has ˹already˺ testified, this was ‘Abd Allāh b. Salām, to the like of it, that is to say, to it ˹the Qur’ān˺, that it is from God, and he, the witness, has believed ˹in it˺, while you act with arrogance …’, you are disdainful of faith (the response to the conditional ˹‘if …’˺ is given ˹by implication˺ in what has been supplemented to it, in other words: ‘Would you not then be ˹considered˺ wrongdoers?’; this ˹understanding of the response˺ is indicated by ˹what follows˺). Truly God does not guide wrongdoing folk’.
القرآن:٤٦:١٠ –

قُلْ أَرَأَيْتُمْ إِنْ كَانَ مِنْ عِنْدِ اللَّهِ وَكَفَرْتُمْ بِهِ وَشَهِدَ شَاهِدٌ مِنْ بَنِي إِسْرَائِيلَ عَلَىٰ مِثْلِهِ فَآمَنَ وَاسْتَكْبَرْتُمْ ۖ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ  

{قل أرأيتم} أخبروني ماذا حالكم {إن كان} أي القرآن {من عند الله وكفرتم به} جملة حالية {وشهد شاهد من بني إسرائيل} هو عبد الله بن سلام {على مثله} أي عليه أنه من عند الله {فآمن} الشاهد {واستكبرتم} تكبرتم عن الإيمان وجواب الشرط بما عطف عليه: ألستم ظالمين دل عليه {إن الله لا يهدي القوم الظالمين}.
quran:46:11 –

And those who disbelieve say of those who believe, "If it had ˹truly˺ been good, they would not have preceded us to it." And when they are not guided by it, they will say, "This is an ancient falsehood."  

And those who disbelieve say of those who believe, that is, ˹they say˺ with regards to them: ‘Had it, faith, been ˹anything˺ good, they would not have attained it before us’. And since they, the ones ˹now˺ speaking, will not be guided by it, that is, ˹by˺ the Qur’ān, they say, ‘This, that is, the Qur’ān, is an ancient lie!’
القرآن:٤٦:١١ –

وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا لَوْ كَانَ خَيْرًا مَا سَبَقُونَا إِلَيْهِ ۚ وَإِذْ لَمْ يَهْتَدُوا بِهِ فَسَيَقُولُونَ هَٰذَا إِفْكٌ قَدِيمٌ  

{وقال الذين كفروا للذين آمنوا} أي في حقهم {لو كان} الإيمان {خيرا ما سبقونا إليه وإذ لم يهتدوا} أي القائلون {به} أي القرآن {فسيقولون هذا} أي القرآن {إفك} كذب {قديم}.
quran:46:12 –

And before it was the scripture of Moses to lead and as a mercy. And this is a confirming Book in an Arabic tongue to warn those who have wronged and as good tidings to the doers of good.  

Yet before it, that is, ˹before˺ the Qur’ān, ˹there was˺ the Book of Moses, that is, the Torah, as a guidepost and a mercy, for those who believed in it (imāman wa-rahmatan are two circumstantial qualifiers) and this, Qur’ān, is a Book that confirms, scriptures before it, in the Arabic tongue (lisānan ‘arabiyyan is a circumstantial qualifier referring to the subject of musaddiqun, ‘that confirms’) to warn those who do wrong, the idolaters of Mecca, and, it is, good tidings for the virtuous, the believers.
القرآن:٤٦:١٢ –

وَمِنْ قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً ۚ وَهَٰذَا كِتَابٌ مُصَدِّقٌ لِسَانًا عَرَبِيًّا لِيُنْذِرَ الَّذِينَ ظَلَمُوا وَبُشْرَىٰ لِلْمُحْسِنِينَ  

{ومن قبله} أي القرآن {كتاب موسى} أي التوراة {إماما ورحمة} للمؤمنين به حالان {وهذا} أي القرآن {كتاب مصدق} للكتب قبله {لسانا عربيا} قال لمن الضمير في مصدق {لينذر الذين ظلموا} مشركي مكة {و} هو {بشرى للمحسنين} المؤمنين.
quran:46:13 –

Indeed, those who have said, "Our Lord is Allah," and then remained on a right course - there will be no fear concerning them, nor will they grieve.  

Assuredly those who say, ‘Our Lord is God’ and then remain upright, in ˹their adherence to˺ obedience, no fear will befall them, nor will they grieve.
القرآن:٤٦:١٣ –

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ  

{إن الذين قالوا ربنا الله ثم استقاموا} على الطاعة {فلا خوف عليهم ولا هم يحزنون}.
quran:46:14 –

Those are the companions of Paradise, abiding eternally therein as reward for what they used to do.  

Those will be the inhabitants of Paradise, abiding therein (khālidīna fīhā is a circumstantial qualifier) as a reward (jazā’an is in the accusative as a verbal noun, because of the implied verbal action, that is to say, yujzawna, ‘they will be rewarded’) for what they used to do.
القرآن:٤٦:١٤ –

أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ خَالِدِينَ فِيهَا جَزَاءً بِمَا كَانُوا يَعْمَلُونَ  

{أولئك أصحاب الجنة خالدين فيها} حال {جزاءً} منصوب على المصدر بفعله المقدر، أي يجزون {بما كانوا يعملون}.
quran:46:15 –

And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning ˹period˺ is thirty months. ˹He grows˺ until, when he reaches maturity and reaches ˹the age of˺ forty years, he says, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims."  

And We have enjoined man to be kind (husnan: a variant reading has ihsānan), that is to say, We have commanded him to act kindly towards both of them (thus ihsānan is in the accusative as a verbal noun, because of the implied verbal action; the same applies to husnan) to his parents. His mother carries him in travail, and gives birth to him in travail, that is to say, with suffering; and his gestation and his weaning, from suckling, take thirty months, six months being the minimum period for gestation, the remainder being the maximum period of suckling; it is also said that, regardless of whether she bore him for six or nine months, she should suckle him for the remainder. So that (hattā is a ˹particle of˺ purpose for an implied sentence, that is to say, wa-‘āsha hattā, ‘and he lived on so that …’) when he is mature, namely, at his prime in terms of his strength, intellect and reasoning, the minimum ˹age˺ for which is thirty or thirty three years, and reaches forty years, that is, exactly ˹forty years˺, which is the maximum for ˹attaining˺ maturity, he says, ‘My Lord!, ˹this˺ to the end ˹of this verse˺ was revealed regarding Abū Bakr al-Siddīq, when he had reached forty years of age, two years after the ˹beginning of the˺ Prophet’s Mission (s). He ˹Abū Bakr˺ believed in him, whereafter his parents believed ˹in the Prophet˺, followed by his son ‘Abd al-Rahmān, then ‘Abd al-Rahmān’s son Abū ‘Atīq ˹Muhammad b. ‘Abd al-Rahmān˺. Inspire me to give thanks for Your favour with which You have favoured me and my parents, namely, ˹the grace of˺ affirming ˹God’s˺ Oneness, and that I may act righteously in a way that will please You, thus he ˹Abū Bakr˺ emancipated nine believers who had been enduring torture ˹at the hands of the idolaters˺ for ˹their belief in˺ God, and invest my seed with righteousness, all of them were believers. Indeed I repent to You and I am truly of those who submit ˹to You˺’.
القرآن:٤٦:١٥ –

وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ إِحْسَانًا ۖ حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا ۖ وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا ۚ حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ  

{ووصَّينا الإنسان بوالديه حُسنا} وفي قراءة إحسانا، أي أمرناه أن يحسن إليهما فنصب إحسانا على المصدر بفعله المقدر ومثله حسنا {حملته أمه كرها ووضعته كرها} أي على مشقة {وحمله وفصاله} من الرضاع {ثلاثون شهرا} ستة أشهر أقل مدة الحمل والباقي أكثر مدة الرضاع، وقيل إن حملت به ستة أو تسعة أرضعته الباقي {حتى} غاية لجملة مقدرة، أي وعاش حتى {إذا بلغ أشده} هو كمال قوته وعقله ورأيه أقله ثلاث وثلاثون سنة أو ثلاثون {وبلغ أربعين سنة} أي تمامها وهو أكثر الأشد {قال رب} إلخ، نزل في أبي بكر الصديق لما بلغ أربعين سنة بعد سنتين من مبعث النبي ﷺ آمن به ثم آمن أبواه ثم ابنه عبد الرحمن وابن عبد الرحمن أبو عتيق {أوزعني} ألهمني {أن أشكر نعمتك التي أنعمت} بها {عليَّ وعلى والديَّ} وهي التوحيد {وأن أعمل صالحا ترضاه} فأعتق تسعة من المؤمنين يعذبون في الله {وأصلح لي في ذريتي} فكلهم مؤمنون {إني تبت إليك وإني من المسلمين}.
quran:46:16 –

Those are the ones from whom We will accept the best of what they did and overlook their misdeeds, ˹their being˺ among the companions of Paradise. ˹That is˺ the promise of truth which they had been promised.  

Those, that is, those who say such words, Abū Bakr and others, are they from whom We accept the best of what they do, and overlook their misdeeds, ˹as they stand˺ among the inhabitants of Paradise (fī ashābi’lljannati, a circumstantial qualifier, in other words, ‘being among them’) — ˹this is˺ the true promise which they were promised, by His words, God has promised the believers, both men and women, Gardens … ˹Q. 9:72˺.
القرآن:٤٦:١٦ –

أُولَٰئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا وَنَتَجَاوَزُ عَنْ سَيِّئَاتِهِمْ فِي أَصْحَابِ الْجَنَّةِ ۖ وَعْدَ الصِّدْقِ الَّذِي كَانُوا يُوعَدُونَ  

(أولئك) أي قائلوا هذا القول أبو بكر وغيره (الذين نتقبل عنهم أحسن) بمعنى حسن (ما عملوا ونتجاوز عن سيئاتهم في أصحاب الجنة) حال، أي كائنين في جملتهم (وعد الصدق الذي كانوا يوعدون) في قوله تعالى "" وعد الله المؤمنين والمؤمنات جنات "".
quran:46:17 –

But one who says to his parents, "Uff to you; do you promise me that I will be brought forth ˹from the earth˺ when generations before me have already passed on ˹into oblivion˺?" while they call to Allah for help ˹and to their son˺, "Woe to you! Believe! Indeed, the promise of Allah is truth." But he says, "This is not but legends of the former people" -  

As for him who says to his parents (li-wālidayhi: a variant reading has li-wālidihi, ‘his parent’, denoting the generic noun): ‘Fie (read uffin or uffan, as a verbal noun, meaning: ‘˹something˺ putrid and disgusting’) on you both: I am exasperated at both of you. Do you threaten me (a-ta‘idāninī: a variant reading has ata‘idānnī) that I shall be raised, from the grave, when already generations, communities, have passed away before me?’, and they have not been raised from their graves. And they call on God for succour, that he ˹their child˺ repent, saying ˹to him˺: if you do not repent, ‘Woe to you (waylaka, that is to say, halākaka, ‘you are ruined!’). Believe!, in resurrection. Surely God’s promise is true’. But he says, ‘This, belief in resurrection, is nothing but the fables of the ancients’, lies of theirs.
القرآن:٤٦:١٧ –

وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَكُمَا أَتَعِدَانِنِي أَنْ أُخْرَجَ وَقَدْ خَلَتِ الْقُرُونُ مِنْ قَبْلِي وَهُمَا يَسْتَغِيثَانِ اللَّهَ وَيْلَكَ آمِنْ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَيَقُولُ مَا هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ  

{والذي قال لوالديه} وفي قراءة بالإدغام أريد به الجنس {أفَِ} بكسر الفاء وفتحها بمعنى مصدر، أي نتنا وقبحا {لكما} أتضجر منكما {أتعدانني} وفي قراءة بالإدغام {أن أخرج} من القبر {وقد خلت القرون} الأمم {من قبلي} ولم تخرج من القبور {وهما يستغيثان الله} يسألانه الغوث برجوعه ويقولان إن لم ترجع {ويلك} أي هلاكك بمعنى هلكت {آمن} بالبعث {إن وعد الله حق فيقول ما هذا} أي القول بالبعث {إلا أساطير الأولين} أكاذيبهم.
quran:46:18 –

Those are the ones upon whom the word has come into effect, ˹who will be˺ among nations which had passed on before them of jinn and men. Indeed, they ˹all˺ were losers.  

Such are the ones against whom the Word, of chastisement, is due, is necessary, concerning communities of jinn and humans that have passed away before them. Truly they are losers.
القرآن:٤٦:١٨ –

أُولَٰئِكَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَالْإِنْسِ ۖ إِنَّهُمْ كَانُوا خَاسِرِينَ  

{أولئك الذين حق} وجب {عليهم القول} بالعذاب {في أمم قد خلت من قبلهم من الجن والإنس إنهم كانوا خاسرين}.
quran:46:19 –

And for all there are degrees ˹of reward and punishment˺ for what they have done, and ˹it is˺ so that He may fully compensate them for their deeds, and they will not be wronged.  

And for each one, of both categories, believer and disbeliever, there will be degrees ˹of status˺ , thus the degrees of the believers in Paradise are high, while the degrees of disbelievers in the Fire are despicable, according to what they have done, that is to say, ˹according to what˺ believers ˹have done˺ in the way of acts of obedience, and disbelievers, in the way of acts of disobedience, and that He may recompense them fully, namely, God (li-yuwaffiyahum: a variant reading has li-nuwaffiyahum, ‘that We may recompense them fully’) for their deeds, that is, ˹pay them˺ their deserts, and they will not be wronged, ˹not even˺ in a single thing that may be diminished for believers or increased for disbelievers.
القرآن:٤٦:١٩ –

وَلِكُلٍّ دَرَجَاتٌ مِمَّا عَمِلُوا ۖ وَلِيُوَفِّيَهُمْ أَعْمَالَهُمْ وَهُمْ لَا يُظْلَمُونَ  

{ولكل} من جنس المؤمن والكافر {درجات} فدرجات المؤمنين في الجنة عالية ودرجات الكافرين في النار سافلة {مما عملوا} أي المؤمنون من الطاعات والكافرون من المعاصي {وليوفيهم} أي الله، وفي قراءة بالنون {أعمالهم} أي جزاءها {وهم لا يظلمون} شيئا ينقص للمؤمنين ويزاد للكفار.
quran:46:20 –

And the Day those who disbelieved are exposed to the Fire ˹it will be said˺, "You exhausted your pleasures during your worldly life and enjoyed them, so this Day you will be awarded the punishment of ˹extreme˺ humiliation because you were arrogant upon the earth without right and because you were defiantly disobedient."  

And on the day when those who disbelieve are exposed to the Fire, by its being revealed for them, it will be said to them: ‘You squandered (read with one hamza, adhhabtum, or with two hamzas ˹as an interrogative˺, a-adhhabtum, ‘have you sqaundered …?’; or with one hamza, adhhabtum, or with an initial long ‘a’, ādhhabtum, with both of these ˹pronounced fully˺ or without pronouncing the second ˹hamza˺) your good things during your life of the world, by preoccupying yourselves with sensual delights, and enjoyed them. So today you will be requited with the chastisement of humiliation in return for acting arrogantly in the earth without right and in return for that regarding which you used to act immorally’, and ˹for˺ the torture you used to inflict ˹upon others˺ therein.
القرآن:٤٦:٢٠ –

وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُوا عَلَى النَّارِ أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا فَالْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَسْتَكْبِرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنْتُمْ تَفْسُقُونَ  

{ويوم يُعرض الذي كفروا على النار} بأن تكشف لهم يقال لهم {أذهبتم} بهمزة وبهمزتين وبهمزة ومدة وبهما وتسهيل الثانية {طيباتكم} باشتغالكم بلذاتكم {في حياتكم الدنيا واستمتعتم} تمتعتم {بها فاليوم تجزون عذاب الهُون} أي الهوان {بما كنتم تستكبرون} تتكبرون {في الأرض بغير الحق وبما كنتم تفسقون} به وتعذبون بها.
quran:46:21 –

And mention, ˹O Muhammad˺, the brother of 'Aad, when he warned his people in the ˹region of˺ al-Ahqaf - and warners had already passed on before him and after him - ˹saying˺, "Do not worship except Allah. Indeed, I fear for you the punishment of a terrible day."  

And mention the brother of ‘Ād, namely, Hūd, peace be upon him, when (idh … ˹from here˺ to the end ˹of the verse˺ constitutes an inclusive substitution) he warned his people, he threatened them, at Ahqāf, ˹‘the Sand dunes’ is the name of˺ a valley in Yemen, where their dwellings were located — and already warners, messengers, had passed away before him and after him, that is to say, before Hūd ˹came to them˺ and after him, to their peoples — saying, ‘Do not worship anyone but God (the statement ˹beginning with˺ wa-qad khalat, ‘and already ˹warners˺ had passed away’, is a parenthetical one). Truly I fear for you — should you worship other than God — the chastisement of a dreadful day’.
القرآن:٤٦:٢١ –

وَاذْكُرْ أَخَا عَادٍ إِذْ أَنْذَرَ قَوْمَهُ بِالْأَحْقَافِ وَقَدْ خَلَتِ النُّذُرُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ  

{واذكر أخا عاد} هود عليه السلام {إذ} إلخ بدل اشتمال {أنذر قومه} خوَّفهم {بالأحقاف} واد باليمن به منازلهم {وقد خلت النذر} مضت الرسل {من بين يديه ومن خلفه} أي من قبل هود ومن بعده إلى أقوامهم {أن}، أي بأن قال {لا تعبدوا إلا الله} وجملة وقد خلت معترضة {إني أخاف عليكم} إن عبدتم غير الله {عذاب يوم عظيم}.
quran:46:22 –

They said, "Have you come to delude us away from our gods? Then bring us what you promise us, if you should be of the truthful."  

They said, ‘Have you come to divert us from our gods?, to turn us away from worship of them. Then bring us what you threaten us with, of chastisement for worshipping them, if you are of the truthful’, in ˹saying˺ that it will befall us.
القرآن:٤٦:٢٢ –

قَالُوا أَجِئْتَنَا لِتَأْفِكَنَا عَنْ آلِهَتِنَا فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ  

{قالوا أجئتنا لتأفكنا عن آلهتنا} لتصرفنا عن عبادتها {فأتنا بما تعدنا} من العذاب على عبادتها {إن كنت من الصادقين} في أنه يأتينا.
quran:46:23 –

He said, "Knowledge ˹of its time˺ is only with Allah, and I convey to you that with which I was sent; but I see you ˹to be˺ a people behaving ignorantly."  

He, Hūd, said, ‘The knowledge is with God only, He is the One Who knows when chastisement will befall you, and I am ˹merely˺ conveying to you what I have been sent with, to you. But I see that you are an ignorant lot’, given your hastening on of the chastisement.
القرآن:٤٦:٢٣ –

قَالَ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ وَأُبَلِّغُكُمْ مَا أُرْسِلْتُ بِهِ وَلَٰكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ  

{قال} هود {إنما العلم عند الله} هو الذي يعلم متى يأتيكم العذاب {وأبلغكم ما أرسلت به} إليكم {ولكني أراكم قوما تجهلون} باستعجالكم العذاب.
quran:46:24 –

And when they saw it as a cloud approaching their valleys, they said, "This is a cloud bringing us rain!" Rather, it is that for which you were impatient: a wind, within it a painful punishment,  

Then, when they saw it, that is, ˹when they saw˺ what chastisement ˹really˺ was, as a sudden cloud, a cloud that appeared ˹out of nowhere˺ on the horizon, heading towards their valleys, they said, ‘This is a cloud that will bring us rain!’. God, exalted be He, says: Nay, but it is what you sought to hasten, of the chastisement — a hurricane (rīhun substitutes for mā, ‘what’) containing a painful chastisement,
القرآن:٤٦:٢٤ –

فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَٰذَا عَارِضٌ مُمْطِرُنَا ۚ بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ ۖ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ  

{فلما رأوه} أي ما هو العذاب {عارضا} سحابا عرض في أفق السماء {مستقبل أوديتهم قالوا هذا عارض ممطرنا} أي ممطر إيانا، قال تعالى: {بل هو ما استعجلتم به} من العذاب {ريح} بدل من ما {فيها عذاب أليم} مؤلم.
quran:46:25 –

Destroying everything by command of its Lord. And they became so that nothing was seen ˹of them˺ except their dwellings. Thus do We recompense the criminal people.  

destroying, ruining, everything, it passes through, by the command of its Lord, by His will, that is to say, ˹destroying˺ everything that He wants to destroy with it. And so it destroyed their men, women, children and properties by flinging them up into the air high above the ground and tearing them to pieces. Only Hūd and those who believed with him remained ˹unscathed˺. So they became such that nothing could be seen except their dwellings. Thus, in the way that We requited them, do We requite guilty folk, besides them.
القرآن:٤٦:٢٥ –

تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا فَأَصْبَحُوا لَا يُرَىٰ إِلَّا مَسَاكِنُهُمْ ۚ كَذَٰلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ  

{تُدَمِّر} تهلك {كل شيء} مرت عليه {بأمر ربها} بإرادته، أي كل شيء أراد إهلاكه بها، فأهلكت رجالهم ونساءهم وصغارهم وأموالهم بأن طارت بذلك بين السماء والأرض ومزقته وبقي هود ومن آمن معه {فأصبحوا لايُرى إلا مساكنهم كذلك} كما جزيناهم {نجزي القوم المجرمين} غيرهم.
quran:46:26 –

And We had certainly established them in such as We have not established you, and We made for them hearing and vision and hearts. But their hearing and vision and hearts availed them not from anything ˹of the punishment˺ when they were ˹continually˺ rejecting the signs of Allah; and they were enveloped by what they used to ridicule.  

And verily We had empowered them in ways in which We have not (in is either for negation or extra) empowered you, O people of Mecca, in the way of strength and means, and We had vested them with ears and eyes and hearts. But their ears and their eyes and their hearts did not avail them in any way (min shay’in: min is extra) since (idh, is operated by aghnā, ‘avail’, and imbued with the sense of ˹a particle introducing a˺ reason) they used to deny the signs of God, His clear proofs, and they were besieged by, there befell them, what they used to deride, of chastisement.
القرآن:٤٦:٢٦ –

وَلَقَدْ مَكَّنَّاهُمْ فِيمَا إِنْ مَكَّنَّاكُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً فَمَا أَغْنَىٰ عَنْهُمْ سَمْعُهُمْ وَلَا أَبْصَارُهُمْ وَلَا أَفْئِدَتُهُمْ مِنْ شَيْءٍ إِذْ كَانُوا يَجْحَدُونَ بِآيَاتِ اللَّهِ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ  

{ولقد مكناهم فيما} في الذي {إن} نافية أو زائدة {مكناكم} يا أهل مكة {فيه} من القوة والمال {وجعلنا لهم سمعا} بمعنى أسماعا {وأبصارا وأفئدة} قلوبا {فما أغنى عنهم سمعهم ولا أبصارهم ولا أفئدتهم من شيء} أي شيئا من الإغناء ومن زائدة {إذ} معمولة لأغنى وأشربت معنى التعليل {كانوا يجحدون بآيات الله} بحججه البينة {وحاق} نزل {بهم ما كانوا به يستهزءُون} أي العذاب.
quran:46:27 –

And We have already destroyed what surrounds you of ˹those˺ cities, and We have diversified the signs ˹or verses˺ that perhaps they might return ˹from disbelief˺.  

And We certainly destroyed the towns ˹that were˺ around you, that is, ˹We destroyed˺ their inhabitants, the likes of Thamūd, ‘Ād and the people of Lot, and We dispensed the signs, We repeated the clear proofs, so that perhaps they might return.
القرآن:٤٦:٢٧ –

وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُمْ مِنَ الْقُرَىٰ وَصَرَّفْنَا الْآيَاتِ لَعَلَّهُمْ يَرْجِعُونَ  

{ولقد أهلكنا ما حولكم من القرى} أي من أهلها كثمود وعاد وقوم لوط {وصرفنا الآيات} كررنا الحجج البينات {لعلهم يرجعون}.
quran:46:28 –

Then why did those they took besides Allah as deities by which to approach ˹Him˺ not aid them? But they had strayed from them. And that was their falsehood and what they were inventing.  

So why did they not help them, by averting from them the chastisement, those whom they had chosen besides God, that is to say, other than Him, as ˹a means of˺ nearness, through whom they may secure nearness to God, to be gods?, alongside Him, and these are the idols (the first object of ittakhadhū, ‘they had chosen’, is the omitted pronoun referred to by the relative clause ˹alladhīna, ‘those who …’˺, and it is hum, ‘they’; qurbānan, ‘nearness’, is the second ˹object˺, with ālihatan, ‘gods’, as its substitution). Nay, but they forsook them, when the chastisement came down ˹on them˺, and that, that is to say, ˹that˺ choosing of theirs of idols as gods as a means of nearness ˹to God˺, was their lie and what they used to invent — the lies they used to speak (mā, ‘what’, either relates to the verbal action ˹‘their lying’˺, or it indicates a relative clause with the referential pronoun omitted, this being fīhi, ‘about’).
القرآن:٤٦:٢٨ –

فَلَوْلَا نَصَرَهُمُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ قُرْبَانًا آلِهَةً ۖ بَلْ ضَلُّوا عَنْهُمْ ۚ وَذَٰلِكَ إِفْكُهُمْ وَمَا كَانُوا يَفْتَرُونَ  

{فلولا} هلا {نصرهم} بدفع العذاب عنهم {الذين اتخذوا من دون الله} أي غيره {قربانا} متقربا بهم إلى الله {آلهة} معه وهم الأصنام ومفعول اتخذ الأول ضمير محذوف يعود على الموصول أي هم، وقربانا الثاني وآلهة بدل منه {بل ضلوا} غابوا {عنهم} عند نزول العذاب {وذلك} أي اتخاذهم الأصنام آلهة قربانا {إفكهم} كذبهم {وما كانوا يفترون} يكذبون، وما مصدرية أو موصولة والعائد محذوف، أي فيه.
quran:46:29 –

And ˹mention, O Muhammad˺, when We directed to you a few of the jinn, listening to the Qur'an. And when they attended it, they said, "Listen quietly." And when it was concluded, they went back to their people as warners.  

And, mention, when We sent a company of jinn your way — the jinn of Nasībīn in Yemen, or the jinn of Nineveh, who were seven or nine, ˹and this was˺ while the Prophet (s) was leading the dawn prayer with some of his Companions at Batn Nakhla, as reported by the two Shaykhs ˹al-Bukhārī and Muslim˺ — to listen to the Qur’ān and, when they were in its presence, they said, that is, they said to one another: ‘Listen carefully!’, concentrate in order to hear it ˹carefully˺. Then, when it was finished, ˹when˺ he was finished reciting it, they went back to their people to warn ˹them˺, to threaten their people with the chastisement ˹from God˺ if they do not believe — they had been Jews, but then become Muslims.
القرآن:٤٦:٢٩ –

وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا ۖ فَلَمَّا قُضِيَ وَلَّوْا إِلَىٰ قَوْمِهِمْ مُنْذِرِينَ  

(و) اذكر (إذ صرفنا) أملنا (إليك نفرا من الجن) جن نصيبين باليمن أو جن نينوى وكانوا سبعة أو تسعة "" وكان ﷺ ببطن نخل يصلي بأصحابه الفجر "" رواه الشيخان (يستمعون القرآن فلما حضروه قالوا) أي قال بعضهم لبعض (أنصتوا) أصغوا لاستماعه (فلما قضي) فرغ من قراءته (ولوا) رجعوا (إلى قومهم منذرين) مخوفين قومهم العذاب إن لم يؤمنوا وكانوا يهودا وقد أسلموا.
quran:46:30 –

They said, "O our people, indeed we have heard a ˹recited˺ Book revealed after Moses confirming what was before it which guides to the truth and to a straight path.  

They said, ‘O our people! Indeed we have heard a Book, namely, the Qur’ān, which has been revealed after Moses, confirming what was before it, what preceded it, such as the Torah. It guides to the truth, submission ˹to God˺ (islām), and to a straight way, that is, the way thereto ˹to Islam˺.
القرآن:٤٦:٣٠ –

قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنْزِلَ مِنْ بَعْدِ مُوسَىٰ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَىٰ طَرِيقٍ مُسْتَقِيمٍ  

{قالوا يا قومنا إنا سمعنا كتابا} هو القرآن {أنزل من بعد موسى مصدقا لما بين يديه} أي تقدمه كالتوراة {يهدي إلى الحق} الإسلام {وإلى طريق مستقيم} أي طريقه.
quran:46:31 –

O our people, respond to the Messenger of Allah and believe in him; Allah will forgive for you your sins and protect you from a painful punishment.  

O our people! Respond to God’s summoner, Muhammad (s), by embracing faith, and believe in him, and He, God, will forgive you some of your sins, because some of these ˹sins˺ are wrongs ˹done to others˺ and which ˹therefore˺ can only be forgiven after those wronged are reconciled — and shelter you from a painful chastisement.
القرآن:٤٦:٣١ –

يَا قَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ وَآمِنُوا بِهِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُجِرْكُمْ مِنْ عَذَابٍ أَلِيمٍ  

{يا قومنا أجيبوا داعي الله} محمدا ﷺ إلى الإيمان {وآمنوا به يغفر} الله {لكم من ذنوبكم} أي بعضها لأن منها المظالم ولا تغفر إلا برضا أصاحبها {ويجركم من عذاب أليم} مؤلم.
quran:46:32 –

But he who does not respond to the Caller of Allah will not cause failure ˹to Him˺ upon earth, and he will not have besides Him any protectors. Those are in manifest error."  

And whoever does not respond to God’s summoner cannot thwart God on earth, that is to say, he will not be able to thwart God by escaping from Him and eluding Him, and he, the one who does not respond, will not have, besides Him, that is, ˹besides˺ God, any protectors, any helpers to ward off the chastisement from him — those, who do not respond, are in manifest error’, plain and evident ˹error˺.
القرآن:٤٦:٣٢ –

وَمَنْ لَا يُجِبْ دَاعِيَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِي الْأَرْضِ وَلَيْسَ لَهُ مِنْ دُونِهِ أَوْلِيَاءُ ۚ أُولَٰئِكَ فِي ضَلَالٍ مُبِينٍ  

{ومن لا يجب داعي الله فليس بمعجز في الأرض} أي لا يعجز الله بالهرب منه فيفوته {وليس له} لمن لا يجب {من دونه} أي الله {أولئك} الذين لم يجيبوا {في ضلال مبين} بيَّن ظاهر.
quran:46:33 –

Do they not see that Allah, who created the heavens and earth and did not fail in their creation, is able to give life to the dead? Yes. Indeed, He is over all things competent.  

Have they not seen, ˹have they not˺ realised, that is, the deniers of resurrection, that God, Who created the heavens and the earth and ˹Who˺ was not wearied by their creation, ˹Who˺ did not fail therein, is able to give life to the dead? (bi-qādirin is the predicate of anna, ‘that’, the bi- having been added to it because the statement has the same force as ˹the construction˺: a-laysa’Llāhu bi-qādirin, ‘Is God not able …?’). Yes, indeed, He is able to give life to the dead. Indeed He has is able to do all things.
القرآن:٤٦:٣٣ –

أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ  

{أولم يروْا} يعلموا، أي منكرو البعث {أن الله الذي خلق السماوات والأرض ولم يَعْيَ بخلقهن} لم يعجز عنه {بقادر} خبر أن وزيدت الباء فيه لأن الكلام في قوة أليس الله بقادر {على أن يحيي الموتى بلى} هو قادر على إحياء الموتى {إنه على كل شيءٍ قدير}.
quran:46:34 –

And the Day those who disbelieved are exposed to the Fire ˹it will be said˺, "Is this not the truth?" They will say, "Yes, by our Lord." He will say, "Then taste the punishment because you used to disbelieve."  

And on the day when those who disbelieve are exposed to the Fire, when they are being chastised in it, it will be said to them: ‘Is not this, chastisement, the truth?’ They will say, ‘Yes, by our Lord!’ He will say, ‘Then taste the chastisement for what you used to disbelieve ˹in˺’.
القرآن:٤٦:٣٤ –

وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُوا عَلَى النَّارِ أَلَيْسَ هَٰذَا بِالْحَقِّ ۖ قَالُوا بَلَىٰ وَرَبِّنَا ۚ قَالَ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ  

{ويوم يعرض الذين كفروا على النار} بأن يعذبوا بها يقال لهم {أليس هذا} التعذيب {بالحق قالوا بلى وربنا قال فذوقوا العذاب بما كنتم تكفرون}.
quran:46:35 –

So be patient, ˹O Muhammad˺, as were those of determination among the messengers and do not be impatient for them. It will be - on the Day they see that which they are promised - as though they had not remained ˹in the world˺ except an hour of a day. ˹This is˺ notification. And will ˹any˺ be destroyed except the defiantly disobedient people?  

So endure ˹with patience˺, the harm done ˹to you˺ by your people, just as the resolute, those of constancy and ˹power of˺ endurance during hardships, from among the messengers endured ˹with patience˺, before you, so that you may be one of resolve ˹like them˺ (min ˹of mina’l-rusuli˺ is explicative, as all of them were men of resolve; but some say that this ˹particle min˺ is ˹actually˺ meant to be partitive, since excluded from their number are: Adam, on the basis of God’s saying, exalted be He: And We did not find in him any constancy ˹Q. 20:115˺; and Jonah, on the basis of His words: And do not be like the One of the fish ˹Q. 68:48˺). And do not seek to hasten ˹it˺ for them, for your people, the sending down of the chastisement on them. Some say that he ˹the Prophet˺ seemed ˹by this stage˺ to have become exasperated because of them and desired that chastisement be sent down on them, which is why he was enjoined to ˹exercise˺ patience and to refrain from hastening the chastisement ˹for them˺ — for it would befall them ˹eventually˺ without doubt. It shall seem for them, on the day when they see what they are promised, of chastisement in the Hereafter, given its long duration, as though they had tarried, in this world, by their reckoning, only an hour of a day. This Qur’ān is, a communication, a proclamation from God to you. So shall any be destroyed, that is to say, none ˹shall be destroyed˺ upon seeing the chastisement, but the immoral folk?, that is to say, the disbelieving ˹folk˺. Medinese, except for verse 13, or ˹it is all˺ Meccan; it consists of 38 or 39 verses.
القرآن:٤٦:٣٥ –

فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَلَا تَسْتَعْجِلْ لَهُمْ ۚ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ ۚ بَلَاغٌ ۚ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ  

(فاصبر) على أذى قومك (كما صبر أولو العزم) ذوو الثبات والصبر على الشدائد (من الرسل) قبلك فتكون ذا عزم، ومن للبيان فكلهم ذوو عزم وقيل للتبعيض فليس منهم آدم لقوله تعالى "" ولم نجد له عزما "" ولا يونس لقوله تعالى "" ولا تكن كصاحب الحوت "" (ولا تستعجل لهم) لقومك نزول العذاب بهم، قيل كأنه ضجر منهم فأحب نزول العذاب بهم، فأمر بالصبر وترك الاستعجال للعذاب فإنه نازل لا محالة (كأنهم يوم يرون ما يوعدون) من العذاب في الآخرة لطوله (لم يلبثوا) في الدنيا في ظنهم (إلا ساعة من نهار) هذا القرآن (بلاغ) تبليغ من الله إليكم (فهل) أي لا (يهلك) عند رؤية العذاب (إلا القوم الفاسقون) أي الكافرون.