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Surah 46. Al-Ahqaf

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46:11
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوا۟ لَوْ كَانَ خَيْرًا مَّا سَبَقُونَآ إِلَيْهِ ۚ وَإِذْ لَمْ يَهْتَدُوا۟ بِهِۦ فَسَيَقُولُونَ هَـٰذَآ إِفْكٌ قَدِيمٌ Waq a la alla th eena kafaroo lilla th eena a manoo law k a na khayran m a sabaqoon a ilayhi wai th lam yahtadoo bihi fasayaqooloona h atha ifkun qadeem un
But they who are bent on denying the truth speak thus of those who have attained to faith: "If this [message] were any good, these [people] would not have preceded us in accepting it!"13 And since they refuse to be guided by it, they will always say, "This14 is [but] an ancient falsehood!"
  - Mohammad Asad

Lit., "towards it". Almost all of the classical commentators assume that this refers specifically, to the contempt with which the pagan Quraysh looked down upon the early followers of Muhammad, most of whom came from the poorest, lowliest strata of Meccan society. However, the abouve "saying" has undoubtedly a timeless import inasmuch as the poor and lowly have always been among the first to follow a prophet. Moreover, it may also have a bearing on our times as well, inasmuch as the materially powerful nations, whom their technological progress has blinded to many spiritual verities, are increasingly contemptuous of the weakness of those civilizations in which religion still plays an important, albeit largely formalistic, role; and so, not realizing that this very formalism and the ensuing cultural sterility, and not religious faith as such, is the innermost cause of that weakness, they attribute it to the influence of religion per se, saying as it were, "If religion were any good, we would have been the first in holding on to it" - thus "justifying" their own materialistic attitude and their refusal to be guided by spiritual considerations.

I.e., the concept of divine revelation as such, as is evident from the subsequent reference to the revelation of Moses.

The unbelievers say about the believers: "Had there been any good to believe in, this Qur'an, they would not have believed in it before us." And since they reject its guidance, they say: "This is an ancient falsehood."
  - Muhammad Farooq-i-Azam Malik
The disbelievers say of the believers, 'Had it been 'something' good, they1 would not have beaten us to it.' Now since they reject its guidance, they will say, ''This is' an ancient fabrication!'
  - Mustafa Khattab

 Poor and powerless Muslims.

And those who disbelieve say of those who believe: If it had been (any) good, they would not have been before us in attaining it. And since they will not be guided by it, they say: This is an ancient lie;
  - Marmaduke Pickthall
The Unbelievers say of those who believe: "If (this Message) were a good thing (such men) would not have gone to it first before us!" and seeing that they guide not themselves thereby they will say "This is an (old) old falsehood!" 4785
  - Abdullah Yusuf Ali

A great many of the early Muslims were in humble positions, and were despised by the Quraish leaders. 'If such men could see any good in Islam,' they said, 'there could be no good in it: if there had been any good in it, we should have been the first to see it!' The spiritually blind have such a good conceit of themselves! As they reject it, and as the Revelation is proved to have historic foundations, they can only call it "an old, old falsehood"!

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46:12
وَمِن قَبْلِهِۦ كِتَـٰبُ مُوسَىٰٓ إِمَامًا وَرَحْمَةً ۚ وَهَـٰذَا كِتَـٰبٌ مُّصَدِّقٌ لِّسَانًا عَرَبِيًّا لِّيُنذِرَ ٱلَّذِينَ ظَلَمُوا۟ وَبُشْرَىٰ لِلْمُحْسِنِينَ Wamin qablihi kit a bu moos a im a man wara h matan wah atha kit a bun mu s addiqun lis a nan AAarabiyyan liyun th ira alla th eena th alamoo wabushr a lilmu h sineen a
And yet, before this there was the revelation of Moses, a guide and a [sign of God's] grace; and this [Qur'an] is a divine writ confirming the truth [of the Torah15] in the Arabic tongue, to warn those who are bent on evildoing, and [to bring] a glad tiding to the doers of good:
  - Mohammad Asad

Sc., in its original, uncorrupted form.

Yet before it the Book of Musa was revealed which was a guide and blessing; and this Book (Qur'an) confirms it. It is revealed in the Arabic language to forewarn the wrongdoers and to give good news to those who have adopted the righteous conduct.
  - Muhammad Farooq-i-Azam Malik
And before this 'Quran' the Book of Moses was 'revealed as' a guide and mercy. And this Book is a confirmation, in the Arabic tongue, to warn those who do wrong, and as good news to those who do good.
  - Mustafa Khattab
When before it there was the Scripture of Moses, an example and a mercy; and this is a confirming Scripture in the Arabic language, that it may warn those who do wrong and bring good tidings for the righteous.
  - Marmaduke Pickthall
And before this was the Book of Moses as a guide and a mercy; and this Book confirms (it) in the Arabic tongue; to admonish the unjust and as Glad Tidings to those who do right. 4786
  - Abdullah Yusuf Ali

The last revealed Book which was a Code of Life (Shari'at) was the Book of Moses; for that of Jesus was not such a Code, but merely moral precepts to sweep away the corruptions that had crept in. The Qur-an has the same attitude to it as the teaching of Jesus had to the Law. Jesus said (Matt. v. 17): "Think not that I am come to destroy the Law or the prophets: I am not come to destroy, but to fulfil." But the corruptions took new forms in Christian Churches: an entirely new Shari'at became necessary, and this was provided in Islam.

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46:13
إِنَّ ٱلَّذِينَ قَالُوا۟ رَبُّنَا ٱللَّهُ ثُمَّ ٱسْتَقَـٰمُوا۟ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ Inna alla th eena q a loo rabbun a All a hu thumma istaq a moo fal a khawfun AAalayhim wal a hum ya h zanoon a
for, behold, all who say, "Our Sustainer is God", and thereafter stand firm [in their faith] - no fear need they have, and neither shall they grieve:
  - Mohammad Asad
Indeed those who say: "Our Rabb is Allah, and then remain firm shall have nothing to fear or to regret.
  - Muhammad Farooq-i-Azam Malik
Surely those who say, 'Our Lord is Allah,' and then remain steadfast- there will be no fear for them, nor will they grieve.
  - Mustafa Khattab
Lo! those who say: our Lord is Allah, and thereafter walk aright, there shall no fear come upon them neither shall they grieve.
  - Marmaduke Pickthall
Verily those who say "Our Lord is Allah" and remain firm (on that Path) on them shall be no fear nor shall they grieve. 4787 4788
  - Abdullah Yusuf Ali

To say, "Our Lord is Allah" is to acknowledge that we owe no service to any creature, and shall render none: Allah shall have our exclusive devotion. "To remain firm on that Path" is shown by our conduct: we prove that we love Allah and all His creatures, and will unflinchingly do our duty in all circumstances.

Cf. ii. 38. The phrase occurs in numerous other places, with a new application on each occasion. Here, if our claim is true that 'our Lord is Allah', what fear can possibly come on us, or what calamity can there be to cause us grief? For our Lord is our Cherisher, Defender, and Helper, our Hope and our Comfort, which can never fail.

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46:14
أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَنَّةِ خَـٰلِدِينَ فِيهَا جَزَآءًۢ بِمَا كَانُوا۟ يَعْمَلُونَ Ol a ika a s ha bu aljannati kh a lideena feeh a jaz a an bim a k a noo yaAAmaloon a
it is they who are destined for paradise, therein to abide as a reward for all that they have done.
  - Mohammad Asad
They shall dwell in paradise forever as a reward for their good deeds.
  - Muhammad Farooq-i-Azam Malik
It is they who will be the residents of Paradise, staying there forever, as a reward for what they used to do.
  - Mustafa Khattab
Such are rightful owners of the Garden, immortal thereafter as a reward for what they used to do.
  - Marmaduke Pickthall
Such shall be Companions of the Garden dwelling Therein (for aye): a recompense for their (good) deeds.
  - Abdullah Yusuf Ali

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46:15
وَوَصَّيْنَا ٱلْإِنسَـٰنَ بِوَٰلِدَيْهِ إِحْسَـٰنًا ۖ حَمَلَتْهُ أُمُّهُۥ كُرْهًا وَوَضَعَتْهُ كُرْهًا ۖ وَحَمْلُهُۥ وَفِصَـٰلُهُۥ ثَلَـٰثُونَ شَهْرًا ۚ حَتَّىٰٓ إِذَا بَلَغَ أَشُدَّهُۥ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِىٓ أَنْ أَشْكُرَ نِعْمَتَكَ ٱلَّتِىٓ أَنْعَمْتَ عَلَىَّ وَعَلَىٰ وَٰلِدَىَّ وَأَنْ أَعْمَلَ صَـٰلِحًا تَرْضَىٰهُ وَأَصْلِحْ لِى فِى ذُرِّيَّتِىٓ ۖ إِنِّى تُبْتُ إِلَيْكَ وَإِنِّى مِنَ ٱلْمُسْلِمِينَ Wawa ss ayn a alins a na biw a lidayhi i h s a nan h amalathu ommuhu kurhan wawa d aAAathu kurhan wa h amluhu wafi sa luhu thal a thoona shahran h att a i tha balagha ashuddahu wabalagha arbaAAeena sanatan q a la rabbi awziAAnee an ashkura niAAmataka allatee anAAamta AAalayya waAAal a w a lidayya waan aAAmala sa li h an tar da hu waa s li h lee fee th urriyyatee innee tubtu ilayka wainnee mina almuslimeen a
NOW [among the best of the deeds which] We have enjoined upon man is goodness towards his parents.16 In pain did his mother bear him, and in pain did she give him birth; and her bearing him and his utter dependence on her took thirty months.17 And so, when he attains to full maturity and reaches forty years,18 he [that is righteous] prays: "O my Sustainer! Inspire me so that I may forever be grateful for those blessings of Thine with which Thou hast graced me and my parents, and that I may do what is right [in a manner] that will meet with Thy goodly acceptance; and grant me righteousness in my offspring [as well]. Verily, unto Thee have I turned in repentance:19 for, verily, I am of those who have surrendered themselves unto Thee!"
  - Mohammad Asad

Cf. 29:8 and 31:14 . In the present instance, this connects with the reference to the "doers of good" at the end of verse {12} and in verses {13-14}.

See note [14] on 31:14 .

I.e., the age at which man is supposed to attain to full intellectual and spiritual maturity. It is to be borne in mind that the masculine noun insan ("man" or "human being") appearing in the first sentence of this verse applies to both sexes alike.

Sc.. "of whatever sin I may have committed". See note [41] on the last sentence of 24:31 .

We have enjoined man to treat his parents with kindness. With much trouble his mother bore him, and much pain did she give him birth. His bearing and his weaning took thirty months. When he reaches the age of full strength and becomes forty years old, he says: "My Rabb! Grant me the grace that I may thank you for the favors which You have bestowed on me and on my parents, and that I may do good deeds that will please You, and grant me good children. Surely I turn to You in repentance and surely I am of those who are Muslims."
  - Muhammad Farooq-i-Azam Malik
We have commanded people to honour their parents. Their mothers bore them in hardship and delivered them in hardship. Their 'period of' bearing and weaning is thirty months. In time, when the child reaches their prime at the age of forty, they pray, 'My Lord! Inspire me to 'always' be thankful for Your favours which You blessed me and my parents with, and to do good deeds that please You. And instil righteousness in my offspring. I truly repent to You, and I truly submit 'to Your Will'.'
  - Mustafa Khattab
And We have commended unto man kindness toward parents. His mother beareth him with reluctance, and bringeth him forth with reluctance, and the bearing of him and the weaning of him is thirty months, till, when he attaineth full strength and reacheth forty years, he saith: My Lord! Arouse me that I may give thanks for the favor wherewith Thou hast favored me and my parents, and that I may do right acceptable unto Thee. And be gracious unto me In the matter of my seed. Lo! I have turned unto Thee repentant, and lo! I am of those who surrender (unto Thee).
  - Marmaduke Pickthall
We have enjoined on man Kindness to his parents: in pain did his mother bear him and in pain did she give him birth. The carrying of the (child) to his weaning is (a period of) thirty months. At length when he reaches the age of full strength and attains forty years he says "O my Lord! grant me that I may be grateful for Thy favor which Thou hast bestowed upon me and upon both my parents and that I may work righteousness such as Thou mayest approve; and be gracious to me in my issue. Truly have I turned to Thee and truly do I bow (to Thee) in Islam." 4789 4790 4791
  - Abdullah Yusuf Ali

Cf. xxix. 8 and xxxi. 14.

In xxxi. 14 the time of weaning was stated to be at the age of two years, i.e., 24 months. See also ii. 233. That leaves six months as the minimum period of human gestation after which the child is known to be viable. This is in accordance with the latest ascertained scientific facts. The average period is 280 days, or ten times the inter-menstrual period, and of course the average period of weaning is much less than 24 months. The maximum period of breast-feeding (2 years) is again in accordance with the time that the first dentition is ordinarily completed in a human child. The lower milk incisors in the centre come out between the 6th and 9th months; then come out the milk teeth at intervals, until the canines appear. The second molars come out at about 24 months, and with them the child has a complete apparatus of milk teeth. Nature now expects him to chew and masticate and be independent of his mother's milk completely. On the other hand it hurts the mother to feed from the breast after the child has a complete set of milk teeth. The permanent teeth begin at the sixth year, and the second molars come at 12 years. The third molars are the wisdom teeth, which may appear at 18 to 20 years, or not at all.

The age of full strength (ashudd) is held to be between 18 and 30 or 32. Between 30 and 40 the man is in his best manhood. After that he begins to look to his growing issue, and rightly commends the new generation to Allah. Perhaps his spiritual faculties also gain the upper hand after 40.

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46:16
أُو۟لَـٰٓئِكَ ٱلَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا۟ وَنَتَجَاوَزُ عَن سَيِّـَٔاتِهِمْ فِىٓ أَصْحَـٰبِ ٱلْجَنَّةِ ۖ وَعْدَ ٱلصِّدْقِ ٱلَّذِى كَانُوا۟ يُوعَدُونَ Ol a ika alla th eena nataqabbalu AAanhum a h sana m a AAamiloo wanataj a wazu AAan sayyi a tihim fee a s ha bi aljannati waAAda a l ss idqi alla th ee k a noo yooAAadoon a
It is [such as] these from whom We shall accept the best that they ever did,20 and bad deeds We shall overlook: [they will find themselves] among those who are destined for paradise, in fulfilment of the true promise which they were given [in this world].
  - Mohammad Asad

I.e., "whom We shall reward in accordance with the best that they ever did": cf. 29:7 .

Such are the people from whom We shall accept the best of their deeds and overlook their misdeeds. They shall be among the residents of paradise: true is the promise that has been made to them in this life.
  - Muhammad Farooq-i-Azam Malik
It is from these 'people' that We will accept the good they did, and overlook their misdeeds- along with the residents of Paradise, 'in fulfilment of' the true promise they have been given.
  - Mustafa Khattab
Those are they from whom We accept the best of what they do, and overlook their evil deeds. (They are) among the owners of the Garden. This is the true promise which they were promised (in the world).
  - Marmaduke Pickthall
Such are they from whom We shall accept the best of their deeds and pass by their ill deeds: (they shall be) among the Companions of the Garden: a promise of truth which was made to them (in this life). 4792
  - Abdullah Yusuf Ali

Cf. xxix. 7 and n. 3429.

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46:17
وَٱلَّذِى قَالَ لِوَٰلِدَيْهِ أُفٍّ لَّكُمَآ أَتَعِدَانِنِىٓ أَنْ أُخْرَجَ وَقَدْ خَلَتِ ٱلْقُرُونُ مِن قَبْلِى وَهُمَا يَسْتَغِيثَانِ ٱللَّهَ وَيْلَكَ ءَامِنْ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ فَيَقُولُ مَا هَـٰذَآ إِلَّآ أَسَـٰطِيرُ ٱلْأَوَّلِينَ Wa a lla th ee q a la liw a lidayhi offin lakum a ataAAid a ninee an okhraja waqad khalati alquroonu min qablee wahum a yastagheeth a ni All a ha waylaka a min inna waAAda All a hi h aqqun fayaqoolu m a h atha ill a as at eeru alawwaleen a
But [there is many a one] who says to his parents [whenever they try to imbue him with faith in God]: "Fie upon both of you! Do you promise me that I shall be brought forth [from the dead], although [so many] generations have passed away before me?"21 And [while] they both pray for God's help [and say], "Alas for thee! For, behold, God's promise always comes true!" - he but answers, "All this is nothing but fables of ancient times!"
  - Mohammad Asad

Sc., "without any indication that anyone has been or will be resurrected". This parabolical "dialogue" is not only meant to illustrate the ever-recurring - and perhaps natural - conflict between older and younger generations, but also points to the transmission of religious ideas as the most important function of parenthood, and thus, in a wider sense, as the basic element of all social continuity.

But those who rebukes his parents and say: "Uff (as if to say, do not bothering me)! Do you threaten me with a resurrection, whereas many a generations have passed before me and none has come back from among them?" And they both cry for Allah's help and say: "Woe to you! Be a good believer. Surely the promise of Allah is true." But he replies: "This is nothing but tales of the ancients."
  - Muhammad Farooq-i-Azam Malik
But some scold their parents, 'Enough with you! Are you warning me that I will be brought forth 'from the grave', while many generations had already perished before me 'for good'?' The parents cry to Allah for help, 'and warn their child,' 'Pity you. Have faith! Surely Allah's promise is true.' But the deniers insist, 'This is nothing but ancient fables.'
  - Mustafa Khattab
And whoso saith unto his parents: Fie upon you both! Do ye threaten me that I shall be brought forth (again) when generations before me have passed away? And they twain cry unto Allah for help (and say): Woe unto thee! Believe! Lo! the promise of Allah is true. But he saith: This is naught save fables of the men of old:
  - Marmaduke Pickthall
But (there is one) who says to his parents "Fie on you! Do ye hold out the promise to me that I shall be raised up even though generations have passed before me (without rising again)? " And they two seek Allah's aid (and rebuke the son): "Woe to thee! have Faith! For the promise of Allah is true." But he says "This is nothing but tales of the ancients!" 4793
  - Abdullah Yusuf Ali

A godly man often has an ungodly son, who flouts all that the father held sacred, and looks upon his father himself as old-fashioned and unworthy of respect or regard. The contrast in an individual family may be matched by the contrast in the passing and the rising generations of mankind. All this happens as a passing phase in the nominal evolution of mankind, and there is nothing in this to be despondent about. What we have to do is for the mature generations to bring up their successors in godly ways, and for the younger generations to realise that age and experience count for something, especially in the understanding of spiritual matters and other matters of the highest moment to man.

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46:18
أُو۟لَـٰٓئِكَ ٱلَّذِينَ حَقَّ عَلَيْهِمُ ٱلْقَوْلُ فِىٓ أُمَمٍ قَدْ خَلَتْ مِن قَبْلِهِم مِّنَ ٱلْجِنِّ وَٱلْإِنسِ ۖ إِنَّهُمْ كَانُوا۟ خَـٰسِرِينَ Ol a ika alla th eena h aqqa AAalayhimu alqawlu fee umamin qad khalat min qablihim mina aljinni wa a linsi innahum k a noo kh a sireen a
It is [such as] these upon whom the sentence [of doom] will fall due, together with the [other sinful] communities of invisible beings22 and humans that have passed away before their time. Verily, they will be lost:
  - Mohammad Asad

See Appendix III.

Such are the people against whom the verdict of torment has proved true and they will be among the prior people of the jinns and the men that have passed away before them. Indeed they will be the losers.
  - Muhammad Farooq-i-Azam Malik
These are the ones against whom the fate of earlier communities of jinn and humans has been justified, 'for' they were truly losers.
  - Mustafa Khattab
Such are those on whom the Word concerning nations of the Jinn and mankind which have passed away before them hath effect. Lo! they are the losers.
  - Marmaduke Pickthall
Such are they against whom is proved the Sentence among the previous generations of Jinns and men that have passed away; for they will be (utterly) lost. 4794
  - Abdullah Yusuf Ali

Cf. xli. 25 and n. 4494, Each individual, each generation, and each people is responsible for its own good deeds or misdeeds. The law of actions and their fruits applies: you cannot blame one for another. The only remedy lies in seeking for Allah's Grace and Mercy, not only for ourselves but for others in brotherly or fatherly love. This verse is in balanced contrast to verse 16 above.

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46:19
وَلِكُلٍّ دَرَجَـٰتٌ مِّمَّا عَمِلُوا۟ ۖ وَلِيُوَفِّيَهُمْ أَعْمَـٰلَهُمْ وَهُمْ لَا يُظْلَمُونَ Walikullin daraj a tun mimm a AAamiloo waliyuwaffiyahum aAAm a lahum wahum l a yu th lamoon a
for, [in the life to come,] all shall have their degrees in accordance with whatever [good or evil] they did: and so,23 He will repay them in full for their doings, and none shall be wronged.
  - Mohammad Asad

The particle li prefixed to the subsequent verb is evidently what the grammarians call a lam al-'aqibah: i.e., not an indication of intent ("so that") but simply of a causal sequence, which is best rendered as "and", "and so", or "hence".

All will be assigned in ranks, according to their deeds, so that He may reward them fully for what they have done and they shall not be wronged.
  - Muhammad Farooq-i-Azam Malik
Each 'of the two groups' will be ranked according to what they have done so He may fully reward all. And none will be wronged.
  - Mustafa Khattab
And for all there will be ranks from what they do, that He may pay them for their deeds! and they will not be wronged.
  - Marmaduke Pickthall
And to all are (assigned) degrees according to the deeds which they (have done) and in order that (Allah) may recompense their deeds and no injustice be done to them. 4795
  - Abdullah Yusuf Ali

There is fine grading in the Hereafter. Every deed, good or bad, is judged and weighed to the minutest degree, with its motives, intentions, results, and relevant circumstances. It is not a mere rough classification. The fruits of evil will be exactly according to the degree of evil. But, as stated in other passages (e.g., xxviii. 84), the reward of good deeds will be far beyond their merits, on account of the Mercy and unbounded Bounty of Allah.

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46:20
وَيَوْمَ يُعْرَضُ ٱلَّذِينَ كَفَرُوا۟ عَلَى ٱلنَّارِ أَذْهَبْتُمْ طَيِّبَـٰتِكُمْ فِى حَيَاتِكُمُ ٱلدُّنْيَا وَٱسْتَمْتَعْتُم بِهَا فَٱلْيَوْمَ تُجْزَوْنَ عَذَابَ ٱلْهُونِ بِمَا كُنتُمْ تَسْتَكْبِرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَبِمَا كُنتُمْ تَفْسُقُونَ Wayawma yuAAra d u alla th eena kafaroo AAal a a l nn a ri a th habtum t ayyib a tikum fee h ay a tikumu a l dduny a wa i stamtaAAtum bih a fa a lyawma tujzawna AAa tha ba alhooni bim a kuntum tastakbiroona fee alar d i bighayri al h aqqi wabim a kuntum tafsuqoon a
And on the Day when those who were bent on denying the truth will be brought within sight of the fire, [they will be told:] "You have exhausted your [share of] good things in your worldly life, having enjoyed them [without any thought of the hereafter]: and so today you shall be requited with the suffering of humiliation for having gloried on earth in your arrogance,24 offending against all that is right, and for all your iniquitous doings!"
  - Mohammad Asad

I.e., for having arrogantly, without any objective justification, asserted that there is no life after death.

On that Day when the disbelievers will be brought before the fire, they will be told: "You squandered away your good things in your earthly life and you enjoyed them for a while. Today you shall be recompensed with a punishment of humiliation because you behaved with arrogance for which you had no right during your life on earth and because of the transgressions you committed."
  - Muhammad Farooq-i-Azam Malik
'Watch for' the Day 'when' the disbelievers will be exposed to the Fire. 'They will be told,' 'You 'already' exhausted your 'share of' pleasures during your worldly life, and 'fully' enjoyed them. So Today you will be rewarded with the torment of disgrace for your arrogance throughout the land with no right, and for your rebelliousness.'
  - Mustafa Khattab
And on the day when those who disbelieve are exposed to the Fire (it will be said): Ye squandered your good things in the life of the world and sought comfort therein. Now this day ye are rewarded with the doom of ignominy because ye were disdainful in the land without a right and because ye used to transgress.
  - Marmaduke Pickthall
And on the Day that the Unbelievers will be placed before the Fire (it will be said to them): "Ye received your good things in the life of the world and ye took your pleasure out of them: but today shall ye be recompensed with a Penalty of humiliation: for that ye were arrogant on earth without just cause and that ye (ever) transgressed." 4796 4797
  - Abdullah Yusuf Ali

"Squandered your good things" implies (in Arabic) grabbing at them, being greedy of them, seeking them as fleeting pleasures rather than the more serious things of life, sacrificing the spiritual for the material.

They will be told: 'You took your choice, and you must pay the price. You did wrong in a rebellious spirit, and prided yourselves on your wrong-doing, not occasionally, but of set purpose and constantly. Now you will be humbled in the dust, as a fitting punishment.'

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46:21
وَٱذْكُرْ أَخَا عَادٍ إِذْ أَنذَرَ قَوْمَهُۥ بِٱلْأَحْقَافِ وَقَدْ خَلَتِ ٱلنُّذُرُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦٓ أَلَّا تَعْبُدُوٓا۟ إِلَّا ٱللَّهَ إِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ Wa o th kur akh a AA a din i th an th ara qawmahu bi a la h q a fi waqad khalati a l nnu th uru min bayni yadayhi wamin khalfihi all a taAAbudoo ill a All a ha innee akh a fu AAalaykum AAa tha ba yawmin AAa th eem in
AND REMEMBER that brother of [the tribe of] 'Ad,25 how - seeing that [other] warnings had already come and gone within his own knowledge as well as in times beyond his ken26 - he warned his people [who lived] among those sand-dunes: "Worship none but God! Verily, I fear lest suffering befall you on an awesome day!"
  - Mohammad Asad

I.e., the Prophet Hud (see surah {7}, note [48]). The mention of Hud and the tribe of 'Ad connects with the last sentence of the preceding verse, inasmuch as this tribe "transgressed all bounds of equity all over their lands" ( 89:11 ).

Lit., "from between his hands and from behind him". This idiomatic phrase (explained in note [247] on 2:255 ) is evidently an allusion to the many warning messages, in Hud's own time as well as in the almost forgotten past, which ought to have made - but did not make - the tribe of 'Ad conscious of how far astray they had gone. We have here a subtle, parenthetic reminder that, apart from the revelations which He bestows upon His prophets, God offers His guidance to man through the many signs and warnings apparent in all nature as well as in the changing conditions of human society.

Tell them the story of 'Ad's brethren, the Prophet Hud, when he warned his people, the residents of Ahqaf - in fact Warners came to them before him and after him - saying: "Worship none but Allah. Surely I fear for you the torment of a mighty Day."
  - Muhammad Farooq-i-Azam Malik
And remember the brother of 'Ȃd, when he warned his people, who inhabited the sand-hills1- there were certainly warners before and after him- 'saying,' 'Worship none but Allah. I truly fear for you the torment of a tremendous day.'
  - Mustafa Khattab

 The people of ’Ȃd were the residents of the hills in the southern part of the Arabian Peninsula.

And make mention (O Muhammad) of the brother of Aad when he warned his folk among the wind curved sand hills and verily warners came and went before and after him saying: Serve none but Allah. Lo! I fear for you the doom of a tremendous Day.
  - Marmaduke Pickthall
Mention (Hud) one of `Ad's (own) brethren: behold he warned his people about the winding Sand-tracts: but there have been Warners before him and after him: "Worship ye none other than Allah: truly I fear for you the Penalty of a Mighty Day." 4798 4799
  - Abdullah Yusuf Ali

Cf. vii. 65. and note 1040. The point is that the Warner who was raised among the 'Ad people-as among other peoples-was not a stranger, but one of their own brethren, even as the holy Prophet began his preaching with a call to his own brethren the Quraish.

Winding Sand-tracts: Ahqaf: see Introduction to this Sura. The very things, which, under irrigation and with Allah's Grace, gave them prosperity and power, were to be their undoing when they broke Allah's Law and defied His Grace. See verses 24-26 below.

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46:22
قَالُوٓا۟ أَجِئْتَنَا لِتَأْفِكَنَا عَنْ ءَالِهَتِنَا فَأْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ Q a loo ajitan a litafikan a AAan a lihatin a fatin a bim a taAAidun a in kunta mina a l ssa diqeen a
They answered: "Hast thou come to seduce us away from our gods? Bring, then, upon us that [doom] with which thou threatenest us, if thou art a man of truth!"
  - Mohammad Asad
They replied: "Have you come to turn us away from our gods? Bring us the torment that you threaten us with, if you are telling the truth."
  - Muhammad Farooq-i-Azam Malik
They argued, 'Have you come to turn us away from our gods? Bring us then whatever you threaten us with, if what you say is true.'
  - Mustafa Khattab
They said; Hast come to turn us away from our gods? Then bring upon us that wherewith thou threatenest us, if thou art of the truthful.
  - Marmaduke Pickthall
They said: "Hast thou come in order to turn us aside from Our gods? Then bring upon us the (calamity) with which thou dost threaten us if thou art telling the truth!" 4800
  - Abdullah Yusuf Ali

They were too much wedded to their evil ways-to the false gods that they worshipped-to appreciate the sincere advice of the prophet of Allah. They defied him and defied Allah Who had sent him. Mockingly they challenged him to bring on the threatened punishment! For they did not believe a word of what he said.

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46:23
قَالَ إِنَّمَا ٱلْعِلْمُ عِندَ ٱللَّهِ وَأُبَلِّغُكُم مَّآ أُرْسِلْتُ بِهِۦ وَلَـٰكِنِّىٓ أَرَىٰكُمْ قَوْمًا تَجْهَلُونَ Q a la innam a alAAilmu AAinda All a hi waoballighukum m a orsiltu bihi wal a kinnee ar a kum qawman tajhaloon a
Said he: "Knowledge [of when it is to befall you] rests with God alone: I but convey unto you the message with which I have been entrusted; but I see that you are people ignorant [of right and wrong]!"
  - Mohammad Asad
The Prophet Hud said: "The Knowledge of when it is going to come is only with Allah. I am only conveying the Message with which I have been sent, however, I can see that you are ignorant people."
  - Muhammad Farooq-i-Azam Malik
He responded, 'The knowledge 'of its time' is only with Allah. I only convey to you what I have been sent with. But I can see that you are a people acting ignorantly.'
  - Mustafa Khattab
He said: The knowledge is with Allah only. I convey unto you that wherewith I have been sent, but I see you are a folk that know not.
  - Marmaduke Pickthall
He said: "The Knowledge (of when it will come) is only with Allah: I proclaim to you the mission on which I have been sent: but I see that ye are a people in ignorance!"... 4801
  - Abdullah Yusuf Ali

The coming of the Punishment for evil was (and is always) certain. At what particular time it would come he could not tell. It is not for the prophet, but for Allah, to bring on the Penalty. But he saw that it was useless to appeal to them on account of the ignorance in which they were content to dwell.

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46:24
فَلَمَّا رَأَوْهُ عَارِضًا مُّسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا۟ هَـٰذَا عَارِضٌ مُّمْطِرُنَا ۚ بَلْ هُوَ مَا ٱسْتَعْجَلْتُم بِهِۦ ۖ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ Falamm a raawhu AA a ri d an mustaqbila awdiyatihim q a loo h atha AA a ri d un mum t irun a bal huwa m a istaAAjaltum bihi ree h un feeh a AAa tha bun aleem un
And so, when they beheld it27 in the shape of a dense cloud approaching their valleys, they exclaimed, "This is but a heavy cloud which will bring us [welcome] rain!" [But Hud said:] "Nay, but it is the very thing which you [so contemptuously] sought to hasten - a wind bearing grievous suffering,
  - Mohammad Asad

I.e., when they beheld, without recognizing it as such, the approach of their doom.

Then when they saw the torment in the shape of a cloud coming towards their valleys, they said: "This cloud will bring us rain." - "Nay! It is what you were asking for, a fierce wind bringing you a woeful torment.
  - Muhammad Farooq-i-Azam Malik
Then when they saw the torment as a 'dense' cloud approaching their valleys, they said 'happily', 'This is a cloud bringing us rain.' 'But Hûd replied,' 'No, it is what you sought to hasten: a 'fierce' wind carrying a painful punishment!'
  - Mustafa Khattab
Then when they beheld it a dense cloud coming toward their valleys, they said; Here is a cloud bringing us rain. Nay, but it is that which ye did seek to hasten, a wind wherein is painful torment,
  - Marmaduke Pickthall
Then when they saw the (Penalty in the shape of ) a cloud traversing the sky coming to meet their valleys they said "This cloud will give us rain!" "Nay it is the (calamity) ye were asking to be hastened! a wind wherein is a Grievous Penalty! 4802
  - Abdullah Yusuf Ali

The Punishment came suddenly, and when they least expected it. They wanted rain, and they saw a cloud and rejoiced. Behold, it was coming towards their own tracts, winding through the hills. Their irrigation channels would be full, their fields would be green, and their season would be fruitful. But no! What is this? It is a tremendous hurricane, carrying destruction on its wings! A violent blast, with dust and sand! Its fury destroys everything in its wake! Lives lost! Fields covered with sand-hills! The morning dawns on a scene of desolation! Where were the men who boasted and defied their Lord! There are only the ruins of their houses to witness to the past!

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46:25
تُدَمِّرُ كُلَّ شَىْءٍۭ بِأَمْرِ رَبِّهَا فَأَصْبَحُوا۟ لَا يُرَىٰٓ إِلَّا مَسَـٰكِنُهُمْ ۚ كَذَٰلِكَ نَجْزِى ٱلْقَوْمَ ٱلْمُجْرِمِينَ Tudammiru kulla shayin biamri rabbih a faa s ba h oo l a yur a ill a mas a kinuhum ka tha lika najzee alqawma almujrimeen a
bound to destroy everything at its Sustainer's behest!" And then they were so utterly wiped out28 that nothing could be seen save their [empty] dwellings: thus do We requite people lost in sin.
  - Mohammad Asad

Lit., "then they became so that .. .", etc. See {69:6-8}, describing the sandstorm which destroyed the tribe of 'Ad without leaving any trace of them.

It is going to destroy everything by the command of its Rabb. Consequently by the morning, there was nothing to be seen except the ruins of their dwellings. Thus did We reward those guilty people.
  - Muhammad Farooq-i-Azam Malik
It destroyed everything by the command of its Lord, leaving nothing visible except their ruins. This is how We reward the wicked people.
  - Mustafa Khattab
Destroying all things by commandment of its Lord. And morning found them so that naught could be seen save their dwellings. Thus do We reward the guilty folk.
  - Marmaduke Pickthall
"Everything will it destroy by the command of its Lord!" Then by the morning they nothing was to be seen but (the ruins of) their houses! Thus do We recompense those given to sin! 4803
  - Abdullah Yusuf Ali

Here is the figure of speech known in rhetoric as aposiopesis, to heighten the effect of the suddenness and completeness of the calamity. In the Arabic text, the verb asbahu, in the third person plural, leads us to expect that we shall be told what they were doing in the morning. But no! They had been wiped out, and any small remnant had fled (see n. 1040 to vii. 65). Nothing was to be seen but the ruins of their houses.

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