50. Sūrat Qāf

٥٠۔ سُورَةُ ق

Qurʾān > Chapter 50
القرآن > كتاب ٥٠

The etter Qāf (Meccan)

quran:50:1 – In the name of Allah, the Entirely Merciful, the Especially Merciful.

Qaf. By the honored Qur'an...  

Qāf: God knows best what He means by this ˹letter˺. By the glorious Qur’ān, ˹by˺ the noble ˹Qur’ān˺, the disbelievers of Mecca have ˹certainly˺ not believed in Muhammad (s).
القرآن:٥٠:١ – بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

ق ۚ وَالْقُرْآنِ الْمَجِيدِ  

{ق} الله أعلم بمراده به {والقرآن المجيد} الكريم ما آمن كفار مكة بمحمد ﷺ .
quran:50:2 –

But they wonder that there has come to them a warner from among themselves, and the disbelievers say, "This is an amazing thing.  

Nay, but they consider it odd that there should have come to them a warner from among themselves, a messenger who is one of them, to threaten them with ˹the punishment of˺ the Fire after resurrection. So the disbelievers say, ‘This, warning, is an odd thing!
القرآن:٥٠:٢ –

بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ فَقَالَ الْكَافِرُونَ هَٰذَا شَيْءٌ عَجِيبٌ  

{بل عجبوا أن جاءهم منذر منهم} رسول من أنفسهم يخوّفهم بالنار بعد البعث {فقال الكافرون هذا} الإنذار {شيء عجيب}.
quran:50:3 –

When we have died and have become dust, ˹we will return to life˺? That is a distant return."  

What! (read a-idhā pronouncing both hamzas, or not pronouncing the second, but inserting an alif between the two in both cases) When we are dead and have become dust?, shall we return ˹to life˺? That is a farfetched return!’, ˹an event that is˺ extremely remote.
القرآن:٥٠:٣ –

أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَٰلِكَ رَجْعٌ بَعِيدٌ  

{أإذا} بتحقيق الهمزتين وتسهيل الثانية وإدخال ألف بينهما على الوجهين {متنا وكنا ترابا} نرجع {ذلك رجع بعيد} في غاية البعد.
quran:50:4 –

We know what the earth diminishes of them, and with Us is a retaining record.  

We know what the earth diminishes, consumes, of them, and with Us is a preserving Book, namely, the Preserved Tablet (al-lawh al-mahfūz), which contains everything that has been ordained ˹by God˺.
القرآن:٥٠:٤ –

قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ وَعِنْدَنَا كِتَابٌ حَفِيظٌ  

{قد علمنا ما تنقص الأرض} تأكل {منهم وعندنا كتاب حفيظ} هو اللوح المحفوظ فيه جميع الأشياء المقدرة.
quran:50:5 –

But they denied the truth when it came to them, so they are in a confused condition.  

Nay, but they denied the truth, the Qur’ān, when it came to them and so they, with regard to the Prophet (s) and the Qur’ān, are ˹now˺ in a confounded situation, a troubled ˹one˺. ˹For˺ on one occasion they said ˹that he was˺, ‘A sorcerer!’ ˹cf. Q. 38:4˺ and ˹that his statements were˺ ‘˹Nothing but manifest˺ sorcery!’ ˹cf. Q. 37:15˺, on another, ‘A poet!’ ˹cf. Q. 21:5˺ and ‘Poetry!’ ˹cf. Q. 36:69˺, and still on another, ‘A soothsayer!’ ˹cf. Q. 52:29˺ and ˹that his statements were nothing more than˺ soothsaying ˹cf. Q. 69:42˺.
القرآن:٥٠:٥ –

بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ  

{بل كذبوا بالحق} بالقرآن {لما جاءهم فهم} في شأن النبي ﷺ والقرآن {في أمر مريج} مضطرب قالوا مرة: ساحر وسحر، ومرة: شاعر وشعر، ومرة: كاهن وكهانة.
quran:50:6 –

Have they not looked at the heaven above them - how We structured it and adorned it and ˹how˺ it has no rifts?  

Have they not then looked, with their own eyes, at the heaven, being, above them, in order to take heed by their own minds ˹of the consequences for them˺ when they deny the Resurrection, how We have built it, without supports, and adorned it, with planets, and how there are no cracks in it?, no fissures blemishing it.
القرآن:٥٠:٦ –

أَفَلَمْ يَنْظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِنْ فُرُوجٍ  

{أفلم ينظروا} بعيونهم معتبرين بعقولهم حين أنكروا البعث {إلى السماء} كائنة {فوقهم كيف بنيناها} بلا عمد {وزيناها} بالكواكب {وما لها من فروج} شقوق تعيبها.
quran:50:7 –

And the earth - We spread it out and cast therein firmly set mountains and made grow therein ˹something˺ of every beautiful kind,  

And the earth (wa’l-arda, is a supplement to the position of the words ilā l-samā’i, ‘at the heaven’), how, We have spread it out, ˹how˺ We have rolled it across the face of the water, and cast in it firm mountains, to fix it in place, and caused every delightful kind, ˹every delightful˺ specimen, causing delight by its ˹very˺ beauty, to grow in it,
القرآن:٥٠:٧ –

وَالْأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ بَهِيجٍ  

{والأرض} معطوف على موضع إلى السماء، كيف {مددناها} دحوناها على وجه الماء {وألقينا فيها رواسي} جبالا تثبتها {وأنبتنا فيها من كل زوج} صنف {بهيج} يبهج به لحسنه.
quran:50:8 –

Giving insight and a reminder for every servant who turns ˹to Allah˺.  

as an insight (tabsiratan is a direct object denoting reason, that is to say, We did this to give an insight from Us) and a reminder for every penitent servant, who returns to obedience of Us.
القرآن:٥٠:٨ –

تَبْصِرَةً وَذِكْرَىٰ لِكُلِّ عَبْدٍ مُنِيبٍ  

{تبصرة} مفعول له، أي فعلنا ذلك تبصيرا منا {وذكرى} تذكيرا {لكل عبد منيب} رجّاع إلى طاعتنا.
quran:50:9 –

And We have sent down blessed rain from the sky and made grow thereby gardens and grain from the harvest  

And We send down from the heaven blessed water, containing much blessing, with which We cause to grow gardens, orchards, and the grain that is harvested,
القرآن:٥٠:٩ –

وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُبَارَكًا فَأَنْبَتْنَا بِهِ جَنَّاتٍ وَحَبَّ الْحَصِيدِ  

{ونزلنا من السماء ماءً مباركا} كثير البركة {فأنبتنا به جنات} بساتين {وحب} الزرع {الحصيد} المحصود.
quran:50:10 –

And lofty palm trees having fruit arranged in layers -  

and the date-palms that stand tall (bāsiqātin, is an implied ˹future˺ circumstantial qualifier) with piled spathes, one ˹cluster of dates˺ sitting on top of the other,
القرآن:٥٠:١٠ –

وَالنَّخْلَ بَاسِقَاتٍ لَهَا طَلْعٌ نَضِيدٌ  

{والنخل باسقات} طوالا حال مقدرة {لها طلع نضيد} متراكب بعضه فوق بعض.
quran:50:11 –

As provision for the servants, and We have given life thereby to a dead land. Thus is the resurrection.  

as provision for ˹Our˺ servants (rizqan li’l-‘ibādi, is a direct object denoting reason); and with it We revive a dead land (baldatan may be followed equally by the masculine ˹maytan˺ or the feminine ˹adjective, maytatan˺). So, like that manner of reviving, shall be the rising, from the graves: so how can you deny it? (the interrogative is meant as an affirmative; the meaning then is that they have indeed observed ˹all of these things˺ and are aware of what has been mentioned ˹yet they disbelieve˺).
القرآن:٥٠:١١ –

رِزْقًا لِلْعِبَادِ ۖ وَأَحْيَيْنَا بِهِ بَلْدَةً مَيْتًا ۚ كَذَٰلِكَ الْخُرُوجُ  

{رزقا للعباد} مفعول له {وأحيينا به بلدة ميتا} يستوي فيه المذكر والمؤنث {كذلك} أي مثل هذا الإحياء {الخروج} من القبور فكيف تنكرونه والاستفهام للتقرير والمعنى أنهم نظروا وعلموا ما ذكر.
quran:50:12 –

The people of Noah denied before them, and the companions of the well and Thamud  

The people of Noah denied before them (kadhdhabat has a feminine person inflection because of the ˹feminine gender of the˺ import of qawm, ‘people’) and ˹so did˺ the dwellers at al-Rass — this was the name of a well around which they dwelt together with their livestock; they worshipped idols, and it is said that their prophet was one Hanzala b. Safwān; but some say that he was some other ˹person˺ — and Thamūd, the people of Sālih,
القرآن:٥٠:١٢ –

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَابُ الرَّسِّ وَثَمُودُ  

{كذبت قبلهم قوم نوح} تأنيث الفعل بمعنى قوم {وأصحاب الرس} هي بئر كانوا مقيمين عليها بمواشيهم يعبدون الأصنام ونبيهم: قيل حنظلة بن صفوان وقيل غيره {وثمود} قوم صالح.
quran:50:13 –

And 'Aad and Pharaoh and the brothers of Lot  

and ‘Ād, the people of Hūd, and Pharaoh, the brethren of Lot,
القرآن:٥٠:١٣ –

وَعَادٌ وَفِرْعَوْنُ وَإِخْوَانُ لُوطٍ  

{وعاد} قوم هود {وفرعون وإخوان لوط}.
quran:50:14 –

And the companions of the thicket and the people of Tubba'. All denied the messengers, so My threat was justly fulfilled.  

and the dwellers in the wood, a small forest — the people of Shu‘ayb — and the people of Tubba‘ — a king ˹who ruled˺ in Yemen; he had submitted ˹to God˺ and had summoned his people to ˹the same˺ submission ˹to God˺, but they denied him. Each, of those mentioned, denied the messengers, as ˹your tribe˺ Quraysh have, and so My threat became due, the sending down of chastisement on all ˹of them˺ became incumbent, so do not be anguished by Quraysh’s disbelieving in you.
القرآن:٥٠:١٤ –

وَأَصْحَابُ الْأَيْكَةِ وَقَوْمُ تُبَّعٍ ۚ كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ  

{وأصحاب الأيكة} الغيضة قوم شعيب {وقوم تُبَّع} هو ملك كان باليمن أسلم ودعا قومه إلى الإسلام فكذبوه {كل} من المذكورين {كذب الرسل} كقريش {فحق وعيد} وجب نزول العذاب على الجميع فلا يضيق صدرك من كفر قريش بك.
quran:50:15 –

Did We fail in the first creation? But they are in confusion over a new creation.  

Were We then wearied by the first creation?, that is to say, We were not wearied by it, and likewise We will not be wearied by restoring it. Nay, yet they are in doubt about a new creation, which will be ˹at˺ the Resurrection.
القرآن:٥٠:١٥ –

أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ ۚ بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ  

{أفعيينا بالخلق الأول} أي لم نعي به فلا نعيا بالإعادة {بل هم في لبس} شك {من خلق جديد} وهو البعث.
quran:50:16 –

And We have already created man and know what his soul whispers to him, and We are closer to him than ˹his˺ jugular vein  

And verily We created man and We know (wa-na‘lamu is a circumstantial qualifier with an implicit ˹preceding˺ nahnu) what (mā relates to the verbal action) his soul whispers to him, ˹what˺ it speaks ˹to him˺ (the bi- ˹of bihi, ‘him’˺ is extra, or it is ˹required˺ for the intransitive verb to become transitive ˹and take a direct object˺; the ˹suffixed˺ personal pronoun ˹in bihi, ‘him’˺ refers to man); and We are nearer to him, in knowing ˹him˺, than his jugular vein (habli’l-warīdi: the genitive annexation is explicative; al-warīdān are two ˹principal˺ veins on either side of the neck).
القرآن:٥٠:١٦ –

وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ  

{ولقد خلقنا الإنسان ونعلم} حال بتقدير نحن {ما} مصدرية {توسوس} تحدث {به} الباء زائدة أو للتعدية والضمير للإنسان {نفسه ونحن أقرب إليه} بالعلم {من حبل الوريد} الإضافة للبيان والوريدان عرقان بصفحتي العنق.
quran:50:17 –

When the two receivers receive, seated on the right and on the left.  

When (idh is dependent because of an implied udhkur, ‘mention’) the two Receivers, the two angels charged with ˹recording˺ a person’s deeds, receive, ˹when they˺ observe and record, seated, that is, ˹while˺ both of them are sitting (qa‘īdun, ‘seated’, is the subject, the predicate of which is the preceding ˹clause˺), on the right and on the left, ˹hand side˺ of him —
القرآن:٥٠:١٧ –

إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ  

{إذ} منصوبة باذكر مقدرا {يتلقى} يأخذ ويثبت {المتلقيان} الملكان الموكلان بالإنسان ما يعمله {عن اليمين وعن الشمال} منه {قعيد} أي قاعدان وهو مبتدأ خبره ما قبله.
quran:50:18 –

Man does not utter any word except that with him is an observer prepared ˹to record˺.  

he does not utter a word but that there is beside him a watcher, a guardian, ˹who is˺ ready, present (both ˹raqībun, ‘watcher’, and ‘atīdun, ‘ready’˺ are meant to indicate the dual).
القرآن:٥٠:١٨ –

مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ  

{ما يلفظ من قول إلا لديه رقيب} حافظ {عتيد} حاضر وكل منهما بمعنى المثنى.
quran:50:19 –

And the intoxication of death will bring the truth; that is what you were trying to avoid.  

And the agony of death, its throes and distress, arrives with the truth, of the Hereafter, such that the one who denied it sees it with his own eyes — and this is the distress itself. That, namely, death, is what you used to shun, ˹what you used˺ to flee from and be terrified by.
القرآن:٥٠:١٩ –

وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ  

{وجاءت سكرة الموت} غمرته وشدته {بالحق} من أمر الآخرة حتى المنكر لها عيانا وهو نفس الشدة {ذلك} أي الموت {ما كنت منه تحيد} تهرب وتفزع.
quran:50:20 –

And the Horn will be blown. That is the Day of ˹carrying out˺ the threat.  

And the Trumpet will be blown, for resurrection. That, namely, the day of the blast, is the Day of the Promised Threat, of chastisement for the disbelievers.
القرآن:٥٠:٢٠ –

وَنُفِخَ فِي الصُّورِ ۚ ذَٰلِكَ يَوْمُ الْوَعِيدِ  

{ونفخ في الصور} للبعث {ذلك} أي يوم النفخ {يوم الوعيد} للكفار بالعذاب.
quran:50:21 –

And every soul will come, with it a driver and a witness.  

And, thereat, every soul will come, to the site for the Gathering, accompanied by a driver, an angel to drive it there, and a witness, to testify to its deeds, namely, the hands and the feet and others; and it will be said to the disbeliever:
القرآن:٥٠:٢١ –

وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ  

{وجاءت} فيه {كل نفس} إلى المحشر {معها سائق} ملك يسوقها إليه {وشهيد} يشهد عليها بعملها وهو الأيدي والأرجل وغيرها ويقال للكافر.
quran:50:22 –

˹It will be said˺, "You were certainly in unmindfulness of this, and We have removed from you your cover, so your sight, this Day, is sharp."  

‘Verily, in the world, you were oblivious of this, that has befallen you on this day; So ˹now˺ We have removed from you your covering, We have done away with your oblivion by what you witness on this day, and so your sight on this day is acute’, ˹it is˺ sharp, able to perceive what you used to reject in the world.
القرآن:٥٠:٢٢ –

لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ  

{لقد كنت} في الدنيا {في غفلة من هذا} النازل بك اليوم {فكشفنا عنك غطاءك} أزلنا غفلتك بما تشاهده اليوم {فبصرُك اليوم حديد} حاد تدرك به ما أنكرته في الدنيا.
quran:50:23 –

And his companion, ˹the angel˺, will say, "This ˹record˺ is what is with me, prepared."  

And his companion, the angel charged with him, will say, ‘This is what I have ready with me ˹as testimony˺’, whereupon it will be said to Mālik ˹the Keeper of the Fire˺:
القرآن:٥٠:٢٣ –

وَقَالَ قَرِينُهُ هَٰذَا مَا لَدَيَّ عَتِيدٌ  

{وقال قرينه} الملك الموكل به {هذا ما} أي الذي {لديَّ عتيد} حاضر فيقال لمالك.
quran:50:24 –

˹Allah will say˺, "Throw into Hell every obstinate disbeliever,  

‘Cast into Hell (alqiyā: meaning ˹either˺ alqi alqi, ‘cast, cast …’ ˹to denote repetition˺, or ˹the emphatic form˺ alqiyan, ‘cast!’, which is the reading of al-Hasan ˹al-Basrī˺, in other words, the ˹final˺ nūn has been changed into an alif), every obdurate disbeliever, obstinate to the truth,
القرآن:٥٠:٢٤ –

أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ  

{ألقيا في جهنم} أي: ألق ألق أو ألقين وبه قرأ الحسن فأبدلت النون ألفا {كلَّ كفار عنيد} معاند للحق.
quran:50:25 –

Preventer of good, aggressor, and doubter,  

hinderer of good, such as ˹the payment of˺ alms, transgressor, wrongdoer, skeptic, a doubter of his religion,
القرآن:٥٠:٢٥ –

مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ مُرِيبٍ  

{منَّاع للخير} كالزكاة {معتد} ظالم {مريب} شاك في دينه.
quran:50:26 –

Who made ˹as equal˺ with Allah another deity; then throw him into the severe punishment."  

who has set up alongside God another god! (alladhī ja‘ala ma‘a’Llāhi ilāhan ākhara is the subject, with an implicitly conditional import, the predicate of which is ˹the following˺). Cast him then into the severe chastisement’ (the explanation of this ˹dual form of the verb alqiyāhu, ‘cast him’˺ is as above).
القرآن:٥٠:٢٦ –

الَّذِي جَعَلَ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَأَلْقِيَاهُ فِي الْعَذَابِ الشَّدِيدِ  

{الذي جعل مع الله إلها آخر} مبتدأ ضُمن معنى الشرط خبره {فألقياه في العذاب الشديد} تفسيره مثل ما تقدم.
quran:50:27 –

His ˹devil˺ companion will say, "Our Lord, I did not make him transgress, but he ˹himself˺ was in extreme error."  

And his companion, Satan, will say, ‘Our Lord! I did not make him a rebel, I did ˹not˺ lead him astray, but he ˹himself˺ was in extreme error’, and so when I invited him ˹to disobedience˺ he heeded my call — for this one had said, ‘he ˹Satan˺ made me a rebel’, by way of his ˹Satan’s˺ invitation to him.
القرآن:٥٠:٢٧ –

قَالَ قَرِينُهُ رَبَّنَا مَا أَطْغَيْتُهُ وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ  

{قال قرينه} الشيطان {ربنا ما أطغيته} أضللته {ولكن كان في ضلال بعيد} فدعوته فاستجاب لي، وقال هو أطغاني بدعائه له.
quran:50:28 –

˹Allah˺ will say, "Do not dispute before Me, while I had already presented to you the warning.  

He, exalted be He, will say, ‘Do not dispute in My presence, in other words, disputing is of no use here, for I had already given you, in ˹the life of˺ the world, the threat, of chastisement in the Hereafter should you not believe, and so it is ˹now˺ inevitable.
القرآن:٥٠:٢٨ –

قَالَ لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ  

{قال} تعالى {لا تختصموا لديَّ} أي ما ينفع الخصام هنا {وقد قدمت إليكم} في الدنيا {بالوعيد} بالعذاب في الآخرة لو لم تؤمنوا ولا بد منه.
quran:50:29 –

The word will not be changed with Me, and never will I be unjust to the servants."  

The word ˹that comes˺ from Me, in this respect, cannot be altered, and I am not unjust to servants’, that I should chastise them without any guilt ˹on their part˺ (zallām means dhū zulm, ‘one of injustice’, because of His words, There will be no injustice today ˹Q. 40:17˺);
القرآن:٥٠:٢٩ –

مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ  

(ما يبدل) يغير (القول لدي) في ذلك (وما أنا بظلام للعبيد) فأعذبهم بغير جرم، وظلام بمعنى ذي ظلم لقوله "" لا ظلم "".
quran:50:30 –

On the Day We will say to Hell, "Have you been filled?" and it will say, "Are there some more,"  

on the day (yawma is in the accusative because of zallām, ‘unjust’) when We will say (naqūlu, may also be read yaqūlu, ‘He will say’) to Hell, ‘Are you ˹now˺ full?’ (this interrogative is for confirmation of His promise to fill it ˹with mankind and jinn˺), and it will say, by way of an interrogative, such as a question: ‘Are there any more?’: that is to say, ‘I ˹Hell˺ only have capacity for what I have been filled with’, in other words, ‘I am full!’.
القرآن:٥٠:٣٠ –

يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ وَتَقُولُ هَلْ مِنْ مَزِيدٍ  

{يوم} ناصبه ظلام {نقول} بالنون والياء {لجهنم هل امتلأت} استفهام لوعده بمثلها {وتقول} بصورة الاستفهام كالسؤال {هل من مزيد} أي لا أسع غير ما امتلأت به، أي قد امتلأت.
quran:50:31 –

And Paradise will be brought near to the righteous, not far,  

And Paradise will be brought near for the God-fearing, to a place, not far ˹anymore˺, from them, and so they see it, whereupon it will be said to them:
القرآن:٥٠:٣١ –

وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ  

{وأزلفت الجنة} قربت {للمتقين} مكانا {غير بعيد} منهم فيرونها ويقال لهم.
quran:50:32 –

˹It will be said˺, "This is what you were promised - for every returner ˹to Allah˺ and keeper ˹of His covenant˺  

‘This, that you see, is what you were promised (read tū‘adūna, or ˹third person plural˺ yū‘adūna, ‘they were promised’), in the world (and ˹what follows˺ substitutes for li’l-muttaqīna, ‘for the God-fearing’) — ˹it is˺ for every penitent one, ˹for every˺ person reverting ˹after sin˺ to obedience of God, who is mindful, mindful of the bounds ˹of God’s religion˺,
القرآن:٥٠:٣٢ –

هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٍ  

{هذا} المرئي {ما توعدون} بالتاء والياء في الدنيا ويبدل من للمتقين قوله {لكل أوَّاب} رجّاع إلى طاعة الله {حفيظ} حافظ لحدوده.
quran:50:33 –

Who feared the Most Merciful unseen and came with a heart returning ˹in repentance˺.  

who fears the Compassionate One ˹while He is˺ in the Unseen, ˹the one who˺ fears Him without having seen Him, and comes with a penitent heart’, ˹a heart˺ eagerly applying itself to obedience of Him.
القرآن:٥٠:٣٣ –

مَنْ خَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ وَجَاءَ بِقَلْبٍ مُنِيبٍ  

{من خشي الرحمن بالغيب} خافه ولم يره {وجاء بقلب منيب} مقبل على طاعته، ويقال للمتقين أيضا.
quran:50:34 –

Enter it in peace. This is the Day of Eternity."  

It will also be said to the God-fearing: ‘Enter it in peace!, that is to say, secure from every fear, or ˹it means enter it˺ with a greeting, that is to say, greet ˹yourselves˺ and enter. That, day in which this entry takes place, is the day of immortality’, ˹of˺ everlastingness in Paradise.
القرآن:٥٠:٣٤ –

ادْخُلُوهَا بِسَلَامٍ ۖ ذَٰلِكَ يَوْمُ الْخُلُودِ  

{ادخلوها بسلام} سالمين من كل مخوف أو مع سلام، أي سلموا وادخلوا {ذلك} اليوم الذي حصل فيه الدخول {يومُ الخلود} الدوام في الجنة.
quran:50:35 –

They will have whatever they wish therein, and with Us is more.  

Therein they will have whatever they wish; and with Us there is yet more, as extra for what they did and for what they will request.
القرآن:٥٠:٣٥ –

لَهُمْ مَا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ  

{لهم ما يشاءُون فيها ولدينا مزيد} زيادة على ما عملوا وطلبوا.
quran:50:36 –

And how many a generation before them did We destroy who were greater than them in ˹striking˺ power and had explored throughout the lands. Is there any place of escape?  

And how many a generation We destroyed before them, that is, before the disbelievers of Quraysh We destroyed many generations of disbelievers, who were mightier than these in prowess, and ˹who˺ then searched throughout the land ˹wondering˺: is there any escape?, for them and others from death, but they found none.
القرآن:٥٠:٣٦ –

وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِنْ قَرْنٍ هُمْ أَشَدُّ مِنْهُمْ بَطْشًا فَنَقَّبُوا فِي الْبِلَادِ هَلْ مِنْ مَحِيصٍ  

{وكم أهلكنا قبلهم من قرن} أي أهلكنا قبل كفار قريش قرونا كثيرة من الكفار {هم أشد منهم بطشا} قوة {فنقبوا} فتشوا {في البلاد هل من محيص} لهم أو لغيرهم من الموت فلم يجدوا.
quran:50:37 –

Indeed in that is a reminder for whoever has a heart or who listens while he is present ˹in mind˺.  

Assuredly there is in that, which is mentioned, a reminder, an admonition, for him who has a heart, a mind, or gives ear, ˹or˺ listens to admonitions, in ˹full˺ witness, present in heart ˹and mind˺.
القرآن:٥٠:٣٧ –

إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ  

{إن في ذلك} المذكور {لذكرى} لعظة {لمن كان له قلب} عقل {أو ألقى السمع} استمع الوعظ {وهو شهيد} حاضر بالقلب.
quran:50:38 –

And We did certainly create the heavens and earth and what is between them in six days, and there touched Us no weariness.  

And verily We created the heavens and the earth, and all that is between them, in six days, the first of which was Sunday and the last of which was Friday, and no weariness, no fatigue, touched Us: this was revealed as a refutation of the Jews’ claim that God rested on the Saturday and lay down upon the Throne. The preclusion of weariness in His case is ˹absolute˺ on account of His transcending of the attributes of creatures and the non-existence of any contiguity between Him and other ˹beings˺: His command, when He wills a thing, is just to say to it ‘Be’, and it is ˹Q. 36:82˺.
القرآن:٥٠:٣٨ –

وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِنْ لُغُوبٍ  

(ولقد خلقنا السماوات والأرض وما بينهما في ستة أيام) أولها الأحد وآخرها الجمعة (وما مسنا من لغوب) تعب، نزل ردا على اليهود في قولهم: إن الله استراح يوم السبت وانتفاء التعب عنه لتنزهه تعالى عن صفات المخلوقين ولعدم المماثلة بينه وبين غيره "" إنما أمره إذا أراد شيئا أن يقول له كن فيكون "".
quran:50:39 –

So be patient, ˹O Muhammad˺, over what they say and exalt ˹Allah˺ with praise of your Lord before the rising of the sun and before its setting,  

So endure ˹patiently˺, addressing the Prophet (s), what they, the Jews and others, say, in the way of ˹anthropomorphic˺ comparisons and denials, and glorify with praise of your Lord, perform prayers with praise ˹of Him˺, before the rising of the sun, in other words, ˹perform˺ the morning prayer, and before the sunset, that is to say, ˹perform˺ both the midday and the afternoon prayers;
القرآن:٥٠:٣٩ –

فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ  

{فاصبر} خطاب للنبي ﷺ {على ما يقولون} أي اليهود وغيرهم من التشبيه والتكذيب {وسبح بحمد ربك} صل حامدا {قبل طلوع الشمس} أي صلاة الصبح {وقبل الغروب} أي صلاة الظهر والعصر.
quran:50:40 –

And ˹in part˺ of the night exalt Him and after prostration.  

and glorify Him at ˹some part of the˺ night, that is to say, perform the two evening prayers, and after prostrations (read adbār, as the plural of dubur, or idbār as the verbal noun from adbara, ‘to pass’), in other words, perform supererogatory prayers as prescribed by the Sunna after the obligatory ones; it is also said to mean the actual uttering of glorifications at these times, with continuous praise.
القرآن:٥٠:٤٠ –

وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ  

{ومن الليل فسبحه} أي صل العشاءين {وأَِدبار السجود} بفتح الهمزة جمع دبر وكسرها مصدر أدبر، أي صل النوافل المسنونة عقب الفرائض وقيل المراد حقيقة التسبيح في هذه الأوقات ملابسا للحمد.
quran:50:41 –

And listen on the Day when the Caller will call out from a place that is near -  

And listen — O addressee to My words — on the day when the caller, namely, ˹the archangel˺ Isrāfīl, calls out from a place that is near, to the heaven: this is the Rock of the Holy House ˹of Jerusalem˺, the place on earth that is the nearest to the heaven. He ˹Isrāfīl˺ will say: ‘O withered bones, severed limbs, torn flesh and scattered hairs! God verily commands you to come together for the passing of judgement’.
القرآن:٥٠:٤١ –

وَاسْتَمِعْ يَوْمَ يُنَادِ الْمُنَادِ مِنْ مَكَانٍ قَرِيبٍ  

{واستمع} يا مخاطب مقولي {يوم يناد المناد} هو إسرافيل {من مكان قريب} من السماء وهو صخرة بيت المقدس أقرب موضع من الأرض إلى السماء يقول: أيتها العظام البالية والأوصال المتقطعة واللحوم المتمزقة والشعور المتفرقة إن الله يأمركن أن تجتمعن لفصل القضاء.
quran:50:42 –

The Day they will hear the blast ˹of the Horn˺ in truth. That is the Day of Emergence ˹from the graves˺.  

On the day (yawma substitutes for the previous yawma) when they, that is, all creatures, hear the Call of truth, of the Resurrection — this will be Isrāfīl’s second blast, and it may precede or follow his ˹initial˺ call — that, day of the call and the hearing, is the day of coming forth, from the graves (yawma, ‘on the day, is in the accusative because of an implied yunādī, ‘˹when˺ he will call’), that is to say, they will come to know the consequence of their denial.
القرآن:٥٠:٤٢ –

يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ ۚ ذَٰلِكَ يَوْمُ الْخُرُوجِ  

{يوم} بدل من يوم قبله {يسمعون} أي الخلق كلهم {الصيحة بالحق} بالبعث وهي النفخة الثانية من إسرافيل ويحتمل أن تكون قبل ندائه وبعده {ذلك} أي يوم النداء والسماع {يوم الخروج} من القبور وناصب يوم ينادي مقدرا، أي يعلمون عاقبة تكذيبهم.
quran:50:43 –

Indeed, it is We who give life and cause death, and to Us is the destination  

Indeed it is We Who give life and bring death, and to Us is the journey’s end.
القرآن:٥٠:٤٣ –

إِنَّا نَحْنُ نُحْيِي وَنُمِيتُ وَإِلَيْنَا الْمَصِيرُ  

{إنا نحن نحيي ونميت وإلينا المصير}.
quran:50:44 –

On the Day the earth breaks away from them ˹and they emerge˺ rapidly; that is a gathering easy for Us.  

On the day when (yawma substitutes for the previous yawma, with the intervening ˹statement˺ being a parenthetical) the earth is split asunder (read tashaqqaqu, or tashshaqqaqu, where the original second tā’ ˹of tatashaqqaqu˺ has been assimilated with it ˹the shīn˺) from them, ˹they will come˺ hastening forth (sirā‘an: ˹sirā‘˺ the plural of sarī‘, a circumstantial qualifier referring to an implied clause, that is to say ˹together they would read˺ fa-yakhrujūna musri‘īna, ‘they come forth hastening’). That is an easy gathering for Us (dhālika hashrun ‘alaynā yasīr: there is here a separation of the noun from its adjective by what is semantically connected to it, for the purpose of specification — which is ˹rhetorically˺ unobjectionable; dhālika, ‘that’, is meant to point out the signification of the ‘gathering’, which itself is ˹also˺ predicated by this ˹demonstrative particle˺, and this signification is the bringing back to life after extinction and the assembly for the exposition and the reckoning ˹before God˺).
القرآن:٥٠:٤٤ –

يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًا ۚ ذَٰلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ  

{يوم} بدل من يوم قبله وما بينهما اعتراض {تشقق} بتخفيف الشين وتشديدها بإدغام التاء الثانية في الأصل فيها {الأرض عنهم سراعا} جمع سريع حال من مقدر، أي فيخرجون مسرعين {ذلك حشر علينا يسير} فيه فصل بين الموصوف والصفة بمتعلقها للاختصاص وهو لا يضر وذلك إشارة إلى معنى الحشر المخبر به عنه، وهو الإحياء بعد الفناء والجمع للعرض والحساب.
quran:50:45 –

We are most knowing of what they say, and you are not over them a tyrant. But remind by the Qur'an whoever fears My threat.  

We know best what they, the disbelievers of the Quraysh, say, and you are not ˹to be˺ a coercer of them, so as to coerce them to ˹embrace˺ faith — but this was ˹revealed˺ before the command to struggle ˹against these disbelievers˺. So admonish by the Qur’ān those who fear My threat, namely, believers. Meccan, consisting of 60 verses.
القرآن:٥٠:٤٥ –

نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ وَمَا أَنْتَ عَلَيْهِمْ بِجَبَّارٍ ۖ فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ  

{نحن أعلم بما يقولون} أي كفار قريش {وما أنت عليهم بجبار} تجبرهم على الإيمان وهذا قبل الأمر بالجهاد {فذكِّر بالقرآن من يخاف وعيد} وهم المؤمنون.