76. Sūrat al-Insān

٧٦۔ سُورَةُ الإنسان

Man (Medinan)

quran:76:1In the name of Allah, the Entirely Merciful, the Especially Merciful.

Has there ˹not˺ come upon man a period of time when he was not a thing ˹even˺ mentioned?  

Has there ˹ever˺ been — there has indeed ˹been˺ — for man, Adam, a period of time, forty years, in which he was a thing unmentioned? — he was during this ˹period˺ a fashioned in clay and not mentioned; alternatively what is meant by insān, ‘man’, is the generic noun and by hīn, ‘a period of time’, the period of gestation.
القرآن:٧٦:١بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

هَلْ أَتَىٰ عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا  

{هل} قد {أتى على الإنسان} آدم {حين من الدهر} أربعون سنة {لم يكن} فيه {شيئا مذكورا} كان فيه مصورا من طين لا يذكر أو المراد بالإنسان الجنس وبالحين مدة الحمل.
quran:76:2

Indeed, We created man from a sperm-drop mixture that We may try him; and We made him hearing and seeing.  

Verily We created man, the species, from a drop of mixed fluid, ˹from˺ a mixture, that is from the ˹seminal˺ fluid of the man and the ˹ovarian˺ fluid of the woman that have mixed and blended, so that We may test him, trying him with the moral obligations ˹of religion˺ (nabtalīhi is either a new sentence ˹‘We will test him’˺, or an implied circumstantial qualifier, meaning ‘intending to test him when he is ready’). So We made him, for that ˹very˺ reason, hearing, seeing.
القرآن:٧٦:٢

إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا  

{إنَّا خلقنا الإنسان} الجنس {من نطفة أمشاج} أخلاط، أي من ماء الرجل وماء المرأة المختلطين الممتزجين {نبتليه} نختبره بالتكليف والجملة مستأنفة أو حال مقدرة، أي مريدين ابتلاءه حين تأهله {فجعلناه} بسبب ذلك {سميعا بصيرا}.
quran:76:3

Indeed, We guided him to the way, be he grateful or be he ungrateful.  

Verily We have guided him to the way, We have pointed out to him the path of guidance by sending messengers ˹to mankind˺, whether he be grateful, that is to say, ˹whether he be˺ a believer, or ungrateful (both ˹shākiran and kafūran˺ are circumstantial qualifiers referring to the direct object; in other words, We have pointed out to him in both presupposed states, whether his gratefulness or his unthankfulness; immā is used to list the ‘states’).
القرآن:٧٦:٣

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا  

{إنا هديناه السبيل} بينا له طريق الهدى ببعث الرسل {إما شاكرا} أي مؤمنا {وإما كفورا} حالان من المفعول، أي بينا له في حال شكره أو كفره المقدرة، و إما لتفصيل الأحوال.
quran:76:4

Indeed, We have prepared for the disbelievers chains and shackles and a blaze.  

We have assuredly prepared for the disbelievers chains, with which they are dragged through the Fire, and fetters, around their necks to which the chains will be attached, and a hell-fire, a fire set ablaze, burning fiercely, in which they shall be chastised.
القرآن:٧٦:٤

إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا  

{إنا أعتدنا} هيأنا {للكافرين سلاسل} يسحبون بها في النار {وأغلالا} في أعناقهم تشد فيها السلاسل {وسعيرا} نارا مسعرة، أي مهيجة يعذبون بها.
quran:76:5

Indeed, the righteous will drink from a cup ˹of wine˺ whose mixture is of Kafur,  

Truly the righteous (abrār is the plural of barr or bārr), namely, the obedient ones, will drink from a cup (ka’s is a vessel for drinking wine and this ˹wine˺ will be in it; what is meant is ˹that they will drink˺ from ‘wine’, ˹a case where˺ the actuality is referred to by the name of the locus ˹in which it is found˺; min, ‘from, is partitive) whose mixture, that with which it is mixed, is camphor;
القرآن:٧٦:٥

إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا  

{إن الأبرار} جمع بر أو بار وهم المطيعون {يشربون من كأس} هو إناء شرب الخمر وهي فيه والمراد من خمر تسمية للحال باسم المحل ومن للتبعيض {كان مزاجها} ما يمزج به {كافورا}.
quran:76:6

A spring of which the ˹righteous˺ servants of Allah will drink; they will make it gush forth in force ˹and abundance˺.  

a spring (‘aynan substitutes for kāfūran), containing the scent thereof, from which the servants of God, His friends, drink, making it gush forth plenteously, directing it to wherever they wish of their dwellings.
القرآن:٧٦:٦

عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا  

{عينا} بدل من كافورا فيها رائحته {يشرب بها} منها {عباد الله} أولياؤه {يفجّرونها تفجيرا} يقودونها حيث شاءوا من منازلهم.
quran:76:7

They ˹are those who˺ fulfill ˹their˺ vows and fear a Day whose evil will be widespread.  

They fulfil their vows, ˹pledged˺ in obedience to God, and fear a day the evil of which will be widespread.
القرآن:٧٦:٧

يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا  

{يوفون بالنذر} في طاعة الله {ويخافون يوما كان شره مستطيرا} منتشرا.
quran:76:8

And they give food in spite of love for it to the needy, the orphan, and the captive,  

And they give food, despite ˹their˺ love of it, that is to say, ˹despite their love˺ of food and their craving for it, to the needy, the poor, and the orphan, who does not have a father, and the prisoner, meaning the one who has been rightly imprisoned.
القرآن:٧٦:٨

وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا  

{ويطعمون الطعام على حبه} أي الطعام وشهوتهم له {مسكينا} فقيرا {ويتيما} لا أب له {وأسيرا} يعني المحبوس بحق.
quran:76:9

˹Saying˺, "We feed you only for the countenance of Allah. We wish not from you reward or gratitude.  

‘We feed you only for the sake of God, seeking His reward. We do not desire any reward from you, nor any thanks: this contains the reason for the giving of the food. Now, do they actually say this, or is it that God knows this ˹to be true˺ of them and has thus praised them by ˹mentioning˺ it? The two are different opinions ˹regarding this matter˺.
القرآن:٧٦:٩

إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا  

{إنما نطعمكم لوجه الله} لطلب ثوابه {لا نريد منكم جزاء ولا شكورا} شكرا فيه علة الإطعام وهل تكلموا بذلك أو علمه الله منهم فأثنى عليهم به، قولان.
quran:76:10

Indeed, We fear from our Lord a Day austere and distressful."  

Indeed we fear from our Lord a day of frowning, one in which faces scowl, in other words, a horrid day to observe on account of its severity, calamitous’, severe in that respect.
القرآن:٧٦:١٠

إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا  

{إنا نخاف من ربنا يوما عبوْسا} تكلح الوجوه فيه أي كريه المنظر لشدته {قمطريرا} شديدا في ذلك.
quran:76:11

So Allah will protect them from the evil of that Day and give them radiance and happiness  

God has therefore shielded them from the evil of that day, and has granted them radiance, fairness and resplendence in their faces, and joy.
القرآن:٧٦:١١

فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا  

{فوقاهم الله شر ذلك اليوم ولقاهم} أعطاهم {نضرة} حسنا وإضاءة في وجوههم {وسرورا}.
quran:76:12

And will reward them for what they patiently endured ˹with˺ a garden ˹in Paradise˺ and silk ˹garments˺.  

And He has rewarded them for their patience, for their steadfastness in refraining from disobedience, with a Garden, into which they are admitted, and silk, which they are given to wear;
القرآن:٧٦:١٢

وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا  

{وجزاهم بما صبروا} بصبرهم عن المعصية {جنة} أدخلوها {وحريرا} البسوه.
quran:76:13

˹They will be˺ reclining therein on adorned couches. They will not see therein any ˹burning˺ sun or ˹freezing˺ cold.  

reclining (muttaki’īna is a circumstantial qualifier referring to the subject of the implicit ˹verb˺ udkhilūhā, ‘they are admitted into it’) therein upon couches (arā’ik are beds inside canopies). They will not find (lā yarawna is a second circumstantial qualifier) therein either sun or bitter cold, neither heat nor cold; but it is also said that zamharīr means ‘the moon’, and so, in other words, it ˹means that it˺ will be bright without any sun or moon.
القرآن:٧٦:١٣

مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ ۖ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا  

{متكئين} حال من مرفوع أدخلوها المقدر {فيها على الأرائك} السرر في الحجال {لا يروْن} لا يجدون حال ثانية {فيها شمسا ولا زمهريرا} لا حرا ولا بردا وقيل الزمهرير القمر فهي مضيئة من غير شمس ولا قمر.
quran:76:14

And near above them are its shades, and its ˹fruit˺ to be picked will be lowered in compliance.  

And close (dāniyatan is a supplement to the ˹syntactical˺ locus of the clause lā yarawna, in other words, ˹it is a supplement to the import˺ ghayra rā’īna) over them will be its shades, its trees, and its clusters ˹of fruits˺ will hang low, its fruits will brought close, so that they are reached by the one standing, the one sitting or the one lying down.
القرآن:٧٦:١٤

وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا  

{ودانية} قريبة عطف على محل لا يرون، أي غير رائين {عليهم} منهم {ظلالها} شجرها {وذللت قطوفها تذليلا} أُدنيت ثمارها فينالها القائم والقاعد والمضطجع.
quran:76:15

And there will be circulated among them vessels of silver and cups having been ˹created˺ clear ˹as glass˺,  

And they will be waited upon from all around them, in it, with vessels of silver, and goblets (akwāb are cups without handles) of crystal —
القرآن:٧٦:١٥

وَيُطَافُ عَلَيْهِمْ بِآنِيَةٍ مِنْ فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا  

{ويطاف عليهم} فيها {بآنية من فضة وأكواب} أقداح بلا عرى {كانت قوارير}.
quran:76:16

Clear glasses ˹made˺ from silver of which they have determined the measure.  

crystal of silver, that is, they are made of silver which is transparent like crystal — which they, that is, the ones passing around them ˹in service˺, have measured in a precise measure, according to the measure required by the one drinking it, neither more nor less, which makes for a most delightful drink.
القرآن:٧٦:١٦

قَوَارِيرَ مِنْ فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا  

{قوارير من فضة} أي أنها من فضة يرى باطنها من ظاهرها كالزجاج {قدروها} أي الطائفون {تقديرا} على قدر ريِّ الشاربين من غير زيادة ولا نقص وذلك ألذ الشراب.
quran:76:17

And they will be given to drink a cup ˹of wine˺ whose mixture is of ginger  

And they will be given to drink therein a cup, wine, whose mixture, that with which it is mixed, is ginger,
القرآن:٧٦:١٧

وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنْجَبِيلًا  

{ويسقون فيها كأسا} خمرا {كان مزاجها} ما تمزج به {زنجبيلا}.
quran:76:18

˹From˺ a fountain within Paradise named Salsabeel.  

a spring (‘aynan substitutes for zanjabīlan, ‘ginger’) therein named Salsabīl, meaning that its water is like ginger, which the Arabs find very tasteful, ˹and which is˺ very palatable for the throat.
القرآن:٧٦:١٨

عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا  

{عينا} بدل زنجبيلا {فيها تسمى سلسبيل} يعني أن ماءها كالزنجبيل الذي تستلذ به العرب سهل المساغ في الحلق.
quran:76:19

There will circulate among them young boys made eternal. When you see them, you would think them ˹as beautiful as˺ scattered pearls.  

And they will be waited upon by immortal youths, ˹immortally˺ in the form of youths, never ageing, whom, when you see them you will suppose them, because of their beauty and the way in which they are scattered about ˹offering˺ service, to be scattered pearls, ˹strewn˺ from their string, or from their shells, in which they are fairer than ˹when they, the pearls, are˺ otherwise ˹not in their shells˺.
القرآن:٧٦:١٩

وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَنْثُورًا  

{ويطوف عليهم ولدان مخلدون} بصفة الولدان لا يشيبون {إذا رأيتهم حسبتهم} لحسنهم وانتشارهم في الخدمة {لؤلؤا منثورا} من سلكه أو من صدفه وهو أحسن منه في غير ذلك.
quran:76:20

And when you look there ˹in Paradise˺, you will see pleasure and great dominion.  

And when you look there, that is to say, when you begin to look about in Paradise, you will see (ra’ayta is the response to idhā, ‘when’) bliss, that is indescribable, and a great kingdom, vast, without limit.
القرآن:٧٦:٢٠

وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا  

{وإذا رأيت ثم} أي وجدت الرؤية منك في الجنة {رأيت} جواب إذا {نعيما} لا يوصف {وملكا كبيرا} واسعا لا غاية له.
quran:76:21

Upon the inhabitants will be green garments of fine silk and brocade. And they will be adorned with bracelets of silver, and their Lord will give them a purifying drink.  

Upon them (‘āliyahum is in the accusative as an adverbial clause, and constitutes the predicate of a subject that will follow; a variant reading has ‘ālīhim as a subject, with what follows as its predicate; the suffixed pronoun ˹-hum˺ denotes those persons to whom the supplement refers) will be garments of fine green silk and ˹heavy˺ silk brocade (sundus is fine silk and constitutes the outer cushion, while istabraq is coarse silk and constitutes the inner lining; either read thiyābu sundusin khudrun wa’stabraqin or thiyābu sundusin khudrin wa’stabraqun, or thiyābu sundusin khudrun wa’stabraqun, or wa-thiyābu sundusin khudrin wa’stabraqin). And they will be adorned with bracelets of silver — elsewhere it is stated, ‘of gold’, in order to show that they will be adorned with both types at the same time or separately — and their Lord will give them a pure drink to drink (tahūran, ‘pure’, is intended as a hyperbolic qualification of its purity and cleanness, in contrast to the wine of this world).
القرآن:٧٦:٢١

عَالِيَهُمْ ثِيَابُ سُنْدُسٍ خُضْرٌ وَإِسْتَبْرَقٌ ۖ وَحُلُّوا أَسَاوِرَ مِنْ فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا  

{عاليهم} فوقهم فنصبه على الظرفية وهو خبر لمبتدأ بعده وفي قراءة بسكون الياء مبتدأ وما بعده خبر والضمير المتصل به للمعطوف عليهم {ثياب سندس} حرير {خضر} بالرفع {وإستبرق} بالجر ما غلظ من الديباج فهو البطائن والسندس الظهائر وفي قراءة عكس ما ذكر فيهما وفي أخرى، برفعهما وفي أخرى بجرهما {وحلُّوا أساور من فضة} وفي موضع من ذهب للايذان بأنهم يحلون من النوعين معا ومفرقا {وسقاهم ربهم شرابا طهورا} مبالغة في طهارته ونظافته بخلاف خمر الدنيا.
quran:76:22

˹And it will be said˺, "Indeed, this is for you a reward, and your effort has been appreciated."  

‘Verily this, bliss, is a reward for you, and your endeavour has been appreciated’.
القرآن:٧٦:٢٢

إِنَّ هَٰذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُمْ مَشْكُورًا  

{إن هذا} النعيم {كان لكم جزاءً وكان سعيكم مشكورا}.
quran:76:23

Indeed, it is We who have sent down to you, ˹O Muhammad˺, the Qur'an progressively.  

Assuredly We (nahnu reiterates the subject of innā, ‘assuredly, for the purpose of emphasis; alternatively it is a separating pronoun) have revealed the Qur’ān to you as a gradual revelation (tanzīlan is the predicate of inna, ‘assuredly’), in other words, We have divided it into parts instead of not revealing it all at once.
القرآن:٧٦:٢٣

إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنْزِيلًا  

{إنا نحن} تأكيد لاسم إن أو فصل {نزلنا عليك القرآن تنزيلا} خبر إن أي فصلناه ولم ننزله جملة واحدة.
quran:76:24

So be patient for the decision of your Lord and do not obey from among them a sinner or ungrateful ˹disbeliever˺.  

So submit patiently to your Lord’s decree, to you to deliver His Message, and do not obey of them, that is, ˹of˺ the disbelievers, any sinner or disbeliever, namely, ‘Utba b. Rabī‘a and al-Walīd b. al-Mughīra — both of whom said to the Prophet (s), ‘Abandon this affair of yours!’; it is also possible that what is meant is every sinner or disbeliever, in other words, ‘Do not obey any of these, whichever of the two he may be, in what he may summon you to of sin or disbelief’.
القرآن:٧٦:٢٤

فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا  

{فاصبر لحكم ربك} عليك بتبليغ رسالته {ولا تطع منهم} أي الكفار {آثما أو كفورا} أي عتبة بن ربيعة والوليد بن المغيرة قالا للنبي ﷺ ارجع عن هذا الأمر. ويجوز أن يراد كل آثم وكافر أي لا تطع أحدهما أَيا كان فيما دعاك إليه من إثم أو كفر.
quran:76:25

And mention the name of your Lord ˹in prayer˺ morning and evening  

And mention the Name of your Lord, during prayer, at dawn and with the declining of the sun, that is, at dawn (fajr), noon (zuhr) and in the afternoon (‘asr);
القرآن:٧٦:٢٥

وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا  

{واذكر اسم ربك} في الصلاة {بكرة وأصيلا} يعني الفجر والظهر والعصر.
quran:76:26

And during the night prostrate to Him and exalt Him a long ˹part of the˺ night.  

and prostrate to Him for a portion of the night, that is, at after sunset (maghrib) and at night (‘ishā’), and glorify Him the length of the night: perform supererogatory prayers during it, as mentioned above, for either two thirds, a half or a third of it.
القرآن:٧٦:٢٦

وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا  

{ومن الليل فاسجد له} يعني المغرب والعشاء {وسبحه ليلا طويلا} صل التطوع فيه كما تقدم من ثلثيه أو نصفه أو ثلثه.
quran:76:27

Indeed, these ˹disbelievers˺ love the immediate and leave behind them a grave Day.  

Assuredly these love the transitory ˹life˺, this world, and leave behind them a burdensome day, an awful ˹one˺, namely, the Day of Resurrection, not working towards it.
القرآن:٧٦:٢٧

إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا  

{إن هؤلاء يحبون العاجلة} الدنيا {ويذرون وراءهم يوما ثقيلا} شديدا أي يوم القيامة لا يعملون له.
quran:76:28

We have created them and strengthened their forms, and when We will, We can change their likenesses with ˹complete˺ alteration.  

We created them and made firm their frames, their limbs and their joints, and, whenever We will, We can completely replace them with others like them, in terms of their created form, in place of them, by destroying them (tabdīlan, ‘completely’, is for emphasis; idhā, ‘when’, functions in the sense of in, ‘if’, similar to ˹where God says in several places˺, in yasha’ yudhhibkum, If He will, He can take you away ˹cf. Q. 14:19˺; but because He, exalted be He, has not willed this, it has not happened thus far).
القرآن:٧٦:٢٨

نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا  

{نحن خلقناهم وشددنا} قوينا {أسرهم} أعضاءهم ومفاصلهم {وإذا شئنا بدلنا} جعلنا {أمثالهم} في الخلقة بدلا منهم بأن نهلكهم {تبديلا} تأكيد ووقعت إذا موقع إن نحو إن يشأ يذهبكم لأنه تعالى لم يشأ ذلك وإذا لمّا يقع.
quran:76:29

Indeed, this is a reminder, so he who wills may take to his Lord a way.  

This, sūra, is indeed a reminder, an admonition for ˹all˺ creatures. Let him who will, then, choose a way to his Lord, a path, through obedience.
القرآن:٧٦:٢٩

إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا  

{إن هذه} السورة {تذكرة} عظة للخلق {فمن شاء اتخذ إلى ربه سبيلا} طريقا بالطاعة.
quran:76:30

And you do not will except that Allah wills. Indeed, Allah is ever Knowing and Wise.  

But you will not (tashā’ūna, may also be read yashā’ūna, ‘they will’), choose a way through obedience, unless God wills, this. Assuredly God is ever Knower, of His creatures, Wise, in what He does.
القرآن:٧٦:٣٠

وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا  

{وما تشاءون} بالتاء والياء اتخاذ السبيل بالطاعة {إلا أن يشاء الله} ذلك {إن الله كان عليما} بخلقه {حكيما} في فعله.
quran:76:31

He admits whom He wills into His mercy; but the wrongdoers - He has prepared for them a painful punishment.  

He admits whomever He will into His mercy, His Paradise, namely, the believers; and as for the evildoers (alzālimīna is in the accusative because of an implied verb, that is to say, a‘adda, ‘He has prepared’, as explained by ˹what follows˺), He has prepared for them a painful chastisement — these are the disbelievers. Meccan, consisting of 50 verses.
القرآن:٧٦:٣١

يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا  

{يُدخل من يشاء في رحمته} جنته وهم المؤمنون {والظالمين} ناصبه فعل مقدر، أي أعد يفسره {أَعد لهم عذابا أليما} مؤلماً وهم الكافرون.