Surah 46. Al-Ahqaf

such as, when all mankind is gathered [for judgment], will be enemies unto those [who worshipped them], and will utterly reject their worship?⁶

  - Mohammad Asad

For this symbolic "enmity" of all false objects of worship, see note [11] on {lS}.

And when mankind shall be assembled on the Day of Judgement, they will become enemies of those who invoked them and deny their worship altogether.

  - Muhammad Farooq-i-Azam Malik

And when 'such' people will be gathered together, those 'gods' will be their enemies and will disown their worship.

  - Mustafa Khattab

And when mankind are gathered (to the Judgment) will become enemies for them, and will become deniers of having been worshipped.

  - Marmaduke Pickthall

And when mankind are gathered together (at the Resurrection) they will be hostile to them and reject their worship (altogether)!

  - Abdullah Yusuf Ali

But whenever Our messages are conveyed to them in all their clarity, they who are bent on denying the truth speak thus of the truth as soon as it is brought to them: "This is clearly nothing but spellbinding eloquence!"⁷

  - Mohammad Asad

Lit.' "sorcery": see note [12] on 74:24 , where the term sihr has been used, chronologically, for the first time in the above sense. As in that early instance, the truth referred to here is the message of the Qur'an.

When Our revelations are recited to them, clear as they are, and the truth comes before them, the disbelievers say: "This is plain magic."

  - Muhammad Farooq-i-Azam Malik

Whenever Our clear revelations are recited to them, the disbelievers say of the truth when it has come to them, 'This is pure magic.'

  - Mustafa Khattab

And when Our clear revelations are recited unto them, who disbelieve say of the Truth when it reacheth them: This is mere magic.

  - Marmaduke Pickthall

When Our Clear Signs are rehearsed to them the Unbelievers say of the Truth when it comes to them: "This is evident sorcery!" ⁴⁷⁸⁰

  - Abdullah Yusuf Ali

When the truth is actually brought to their doors, they call it sorcery! Cf. xxxvii. 12-15, and n. 4042.

Or do they say, "He has invented all this"? Say [O Muhammad]: "Had I invented it, you would not be of the least help to me against God.⁸ He is fully aware of that [slander] into which you so recklessly plunge: enough is He as a witness between me and you! And [withal,] He alone is truly-forgiving, a true dispenser of grace.⁹

  - Mohammad Asad

Sc., "then why should I have invented all this for your sake?"

The implication is, "May God forgive you, and grace you with His guidance" (Zamakhshari).

Do they say that the Prophet has fabricated it himself? O Prophet, tell them: "If I have fabricated it myself, then there is nothing that you can do to protect me from the wrath of Allah. He knows fully well what you say about it. Enough is He as a witness between me and you. He is the Oft-Forgiving, the Most Merciful."

  - Muhammad Farooq-i-Azam Malik

Or do they say, 'He¹ has fabricated this 'Quran'!'? Say, 'O Prophet,' 'If I have done so, then there is nothing whatsoever you can do to save me from Allah. He knows best what 'slurs' you indulge about it. Sufficient is He as a Witness between you and me. And He is the All-Forgiving, Most Merciful.'

  - Mustafa Khattab

 Muḥammad (ﷺ).

Or say they: He hath invented it? Say (O Muhammad): If I have invented it, still ye have no power to support me against Allah. He is best aware of what ye say among yourselves concerning it. He sufficeth for a witness between me and you And He is the Forgiving, the Merciful.

  - Marmaduke Pickthall

Or do they say "He has forged it"? Say: "Had I forged it then can ye obtain no single (blessing) for me from Allah. He knows best of that whereof ye talk (so glibly)! Enough is He for a witness between me and you! And He is Oft-Forgiving Most Merciful." ⁴⁷⁸¹

  - Abdullah Yusuf Ali

'If I forged a message from myself as one purporting to come from Allah, you would not be able to see me enjoy any of the blessings from Allah which I enjoy: you would not see me calm and relying on Allah, nor would you see me bear the reputation of being a trustworthy man. A liar comes to an evil end. But what about those who talk so glibly and freely about things which they know not? Allah knows all and He is my witness! According to Ibn Kathir, the verse means that if the Prophet's claim to be Allah's messenger would have been a false one, he would have been stricken by a severe punishment from Allah and none had the power to avert that punishment.

Say: "I am not the first of [God's] apostles;¹⁰ and [like all of them,] I do not know what will be done with me or with you¹¹ for I am nothing but a plain warner."

  - Mohammad Asad

Thus Tabari, Baghawi, Razi, Ibn Kathir, implying - as Razi stresses - "I am but a human being like all of God's message-bearers who preceded me". Alternatively, the phrase may be rendered as "I am no innovator among the apostles" - i.e., "I am not preaching anything that was not already preached by all of God's apostles before me" (Razi and Baydawi): which coincides with the Qur'anic doctrine of the identity of the ethical teachings propounded by all of God's prophets.

I.e., "What will happen to all of us in this world" (Tabari, quoting with approval this interpretation of Al-Hasan al-Basri), or "both in this world and in the hereafter" (Baydawi). Either of these two interpretations implies a denial on the Prophet's part of any foreknowledge of the future and, in a wider sense, any knowledge of "that which is beyond the reach of human perception" (al-ghayb): cf. 6:50 or 7:188 .

O Prophet tell them: "I am no prodigy among the Rasools; nor do I know what will be done with me or with you. I follow only what is revealed to me, and I am no more than a plain Warner."

  - Muhammad Farooq-i-Azam Malik

Say, 'I am not the first messenger ever sent, nor do I know what will happen to me or you. I only follow what is revealed to me. And I am only sent with a clear warning.'

  - Mustafa Khattab

Say: I am no new thing among the messengers (of Allah), nor know I what will be done with me or with you. I do but follow that which is inspired in me, and I am but a plain warner.

  - Marmaduke Pickthall

Say: "I am no bringer of new-fangled doctrine among the apostles nor do I know what will be done with me or with you. I follow but that which is revealed to me by inspiration: I am but a Warner open and clear." ⁴⁷⁸²

  - Abdullah Yusuf Ali

'What is there to forge? All prophets have taught the Unity of Allah and our duty to mankind. I bring no new fangled doctrine, but etemal truths that have been known to good men through the ages. It is to reclaim you that I have come. I do not know what will be your fate for all this callousness, nor what you will do to me. But this I know, that I am preaching truth and righteousness as inspired by Allah. My duty is only to proclaim aloud and clearly the Message entrusted to me by Allah. The rest I leave to Allah.'

Say: "Have you given thought [to how you will fare] if this be truly [a revelation] from God and yet you deny its truth? - even though a witness from among the children of Israel has already borne witness to [the advent of] one like himself,¹² and has believed [in him], the while you glory in your arrogance [and reject his message]? Verily, God does not grace [such] evildoing folk with His guidance!"

  - Mohammad Asad

I.e., a prophet like himself. The "witness" spoken of here is evidently Moses: cf. the two Biblical passages relating to the advent of the Prophet Muhammad (Deuteronomy xviii, 15 and 18): "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me"; and "I will raise them up a prophet from among thy brethren, like unto thee, and will put My words in his mouth." (See in this connection note [33] on 2:42 .)

Further say: "Think, if this Qur'an is indeed from Allah and you reject it, when a witness (a Jew) from the children of Israel has also testified to its similarity with earlier scriptures and has believed (accepted Islam), while you are showing arrogance, how unjust you are! Surely Allah does not guide the unjust people."

  - Muhammad Farooq-i-Azam Malik

Ask 'them, O Prophet', 'Consider if this 'Quran' is 'truly' from Allah and you deny it, and a witness from the Children of Israel attests to it and then believes,¹ whereas you act arrogantly. Surely Allah does not guide the wrongdoing people.'

  - Mustafa Khattab

 This refers to ’Abdullâh ibn Salâm, a Jewish scholar, who embraced Islam when the Prophet (ﷺ) emigrated to Medina.

Bethink you: If it is from Allah and ye disbelieve therein, and a witness of the Children of Israel hath already testified to the like thereof and hath believed, and ye are too proud (what plight is yours)? Lo! Allah, guideth not wrongdoing folk.

  - Marmaduke Pickthall

Say: "See ye? If (this teaching) be from Allah and ye reject it and a witness from among the Children of Israel testifies to its similarity (with earlier scriptures) and has believed while ye are arrogant (how unjust ye are!) truly Allah guides not a people unjust." ^{4783 4784}

  - Abdullah Yusuf Ali

Another side of the argument is now presented. 'You pagan Arabs! You are puffed up with pride, though you are an ignorant nation. Among Israel there are men who understand the previous scriptures, and who find in the Qur-an and its Preacher a true confirmation of the previous scriptures. They accept Islam as a fulfilment of the revelation of Moses himself! (See Deut. xviii. 18-19). And yet you hold back, though the Qur-an has come in your own language, in order to help you to understand. How unjust and how shameful! In that case, with what face can you seek guidance from Allah?'

There were learned Jews (and Christians) who saw in the holy Prophet the Messenger of Allah foreshadowed in previous Revelations, and accepted Islam. As this is a Makkan Sura we need not construe this as a reference to Abdullah ibn Salam, whose conversion was in Madinah only two years before the Prophet's death, unless we accept this particular verse to be so late in date. The sincere Jews were in a position to understand how this Revelation fitted in with all they had learnt about Revelation.

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"!

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.

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.

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

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.

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.

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.

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.

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.

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.'