- Text: uses your provided English rendering for Surah 46.
- Explanation: based on the Qur’an’s own logic and wording only (no external narrative authority).
- Grouping: typically 2–5 verses per block for context, while explaining each verse.
1.Ha-Mim.
2.The revelation of the Book is from Allah, the All Mighty, the All Wise.
3.We did not create the heavens and the earth and what is between them except in truth, and for an appointed term. And those who disbelieve turn away from that whereof they are warned.
4.Say (O Muhammad): “Have you considered that which you invoke besides Allah. Show me what have they created of the earth, or have they any partnership in the heavens. Bring me a book (revealed) before this, or some remnant of knowledge if you are truthful.”
5.And who could be more astray than he who invokes besides Allah, those who cannot respond to him until the Day of Resurrection. And they are unaware of their calls.
6.And when mankind shall be gathered, they (who were called) will become enemies to them, and they will deny of their worship.
Explanation
- Verse 1 opens with separated letters, a Qur’anic sign that the message is composed from familiar letters yet remains beyond imitation.
- Verse 2 sets authority: the Book is from Allah; Might means no one can defeat His truth, Wisdom means it is not random speech but purposeful guidance.
- Verse 3 gives the worldview: creation is “in truth” (meaningful and accountable), and time is limited by an “appointed term.” Disbelief is described as turning away from warning, not lacking warning.
- Verse 4 uses a direct test of idolatry: what did those invoked besides Allah create? If they claim authority, produce evidence—either creation, partnership in the heavens, or prior revelation/knowledge supporting the practice.
- Verse 5 calls it peak misguidance to call beings that cannot answer until Resurrection—meaning the act is spiritually empty and practically useless as worship.
- Verse 6 reveals the end: on Judgment Day, the objects of worship become enemies and deny the worship—so the worshipper stands alone with their choice.
7.And when Our clear verses are recited to them, those who disbelieve say of the truth when it has reached to them: “This is mere magic.”
8.Or do they say: “He has fabricated it.” Say: “If I have fabricated it, then you will have no power for (protecting) me against Allah at all. He knows best of what you say among yourselves about it. Sufficient is He as a witness between me and you. And He is the All Forgiving, the Most Merciful.”
9.Say: “I am not something new among the messengers, and I do not know what will be done to me, nor to you. I do not follow except what is revealed to me, and I am no but a warner.”
10.Say: “Have you considered if it (the Quran) is from Allah and you disbelieve in it, and a witness of the Children of Israel has testified to the like thereof and has believed while you are arrogant.” Indeed, Allah does not guide wrongdoing people.
Explanation
- Verse 7 shows the pattern: “clear verses” arrive, yet disbelievers label truth as “magic” to dismiss it without refuting it.
- Verse 8 answers the fabrication claim logically: if it were invented against Allah, Allah could punish the inventor—humans cannot protect him. Allah’s knowledge of their talk is enough as testimony; the closing names (Forgiving, Merciful) keep the door of repentance open even while exposing the lie.
- Verse 9 clarifies the Prophet’s position: he is not an unprecedented figure; he does not claim independent control over outcomes; he follows revelation and warns—this blocks the idea that he is claiming divinity or personal mastery of fate.
- Verse 10 presses the risk: what if it is truly from Allah and you reject it? It adds a moral contrast—someone from the Children of Israel recognizes similarity and believes, while they respond with arrogance. The verse concludes: wrongdoing blocks guidance.
11.And those who disbelieve say of those who believe: “If it had been any good, they would not have preceded us to it.” And when they are not guided by it, they will say: “This is an ancient lie.”
12.And before this was the book of Moses as a guide and a mercy. And this is a confirming Book in the Arabic tongue, that it may warn those who have wronged and as good tidings for the doers of good.
13.Indeed, those who say: “Our Lord is Allah,” then remain steadfast, there shall be no fear upon them, nor shall they grieve.
14.Those are the companions of the Garden, abiding therein forever, as a reward for what they used to do.
Explanation
- Verse 11 exposes a false argument: they judge truth by social rank (“we would have been first”). That is pride speaking, not evidence. When guidance is refused, they downgrade the message to “ancient lie” to justify their refusal.
- Verse 12 places the Qur’an in continuity: Moses’ scripture was guidance and mercy; this Qur’an confirms what is true, in Arabic, with two functions—warning wrongdoers and giving good tidings to doers of good.
- Verse 13 defines success simply: affirm Allah as Lord, then remain steadfast (upright persistence). The promised result is inner security—no fear about what is coming, no grief about what is lost.
- Verse 14 states the outcome: Paradise as lasting companionship, earned as reward for sustained deeds (showing faith is meant to produce action).
15.And We have enjoined upon man to be kind to his parents. His mother carried him with hardship and she gave him birth with hardship, and his bearing and his weaning is thirty months. Until when he reaches to his full strength, and reaches forty years, he says: “My Lord, enable me that I may be grateful for Your favor which You have bestowed upon me and upon my parents, and that I may do righteous deeds as may please You, and make righteous for me my offspring. Indeed, I have turned in repentance to You, and indeed, I am of those who surrender.”
16.Those are the ones We will accept from whom the best of what they did, and overlook their misdeeds. (They are) among the companions of Paradise. A true promise which they were promised.
17.And the one who says to his parents: “Fie upon you both. Do you promise me that I shall be brought forth when generations before me have passed away.” And they both call to Allah for help (and say): “Woe unto you, believe. Indeed, the promise of Allah is true.” So he says: “This is nothing but tales of the ancient.”
18.They are those against whom the word (decree) is justified, among the nations that have passed away before them of jinn and mankind. Indeed, they were the losers.
19.And for all there will be ranks for what they did. And that He may recompense them for their deeds, and they will not be wronged.
20.And the day those who disbelieved are exposed to the Fire. “You received your good things in the life of the world and sought comfort therein. So this day you will be recompensed with the punishment of humiliation because you were arrogant in the land without a right, and because you used to transgress.”
Explanation
- Verse 15 ties worship to ethics: kindness to parents is commanded, with special emphasis on the mother’s hardship. It models mature faith: at full strength (forty), the believer asks for gratitude, righteous deeds, righteous offspring, and openly repents—showing faith grows into responsibility and humility.
- Verse 16 promises Allah’s generosity: He accepts the best of their deeds and overlooks misdeeds—meaning sincere repentance and effort are met with mercy, culminating in Paradise as a true promise.
- Verse 17 shows the opposite personality: contempt toward parents, denial of resurrection, and dismissing truth as “tales.” The parents respond properly—turning to Allah and urging belief—revealing compassion even under insult.
- Verse 18 states the consequence: some people fit the established pattern of loss seen in earlier nations (jinn and humans). “Decree justified” here means their persistent choice confirms the verdict.
- Verse 19 gives a fairness principle: everyone receives ranks according to deeds; recompense matches actions; no one is wronged in the outcome.
- Verse 20 depicts the final exposure: disbelievers are confronted with the reality that they consumed their “good things” as their entire purpose. Their punishment is described as humiliation because arrogance and transgression shaped their life.
21.And mention of the brother of Aad, when he warned his people among the wind-curved sand hills, and indeed warners have passed away before him and after him, (saying): “Worship none except Allah. Indeed, I fear for you the punishment of a mighty day.”
22.They said: “Have you come to turn us away from our gods. Then bring us that with which you promise us, if you are of the truthful.”
23.He said: “The knowledge is with Allah only. And I convey to you that with which I have been sent. But I see you a people ignorant.”
24.Then, when they saw it as a cloud coming towards their valleys. They said: “This is a cloud bringing us rain.” Nay, but this is that which you asked to be hastened. A wind wherein is a painful punishment.
25.Destroying everything by the command of its Lord, so they became such that nothing could be seen except their dwellings. Thus do We recompense the criminal people.
26.And indeed, We had established them with that wherewith We have not established you. And We made for them hearing and vision and hearts. So did not avail them their hearing, nor their vision, nor their hearts from anything when they denied the signs of Allah, and befell upon them what they used to ridicule at.
27.And indeed, We have destroyed what surrounds you of the habitations, and We have shown in various ways the signs that perhaps they might return.
28.Then why did not help them those whom they had taken for gods as a means of nearness (unto Him), besides Allah. Nay. But they vanished completely from them. And this was their lies and what they used to invent.
Explanation
- Verse 21 recalls a messenger to ʿĀd: the message is consistent across time—worship Allah alone, fear the mighty Day. This shows warning is not new; it is a repeated mercy.
- Verse 22 shows defiance: instead of responding with reflection, they demand punishment as “proof,” revealing hard-heartedness and mock bravado.
- Verse 23 clarifies the messenger’s limit: timing and unseen details belong to Allah; his duty is conveyance. Their ignorance is not missing facts; it is refusing the point.
- Verse 24 depicts tragic misreading: they interpret the approaching cloud as benefit (rain), but it is punishment they demanded quickly—showing how arrogance can mislabel danger as good news.
- Verse 25 highlights Allah’s command: the wind destroys; only dwellings remain as evidence. The “recompense” fits criminal stubbornness.
- Verse 26 stresses that they had more worldly establishment and faculties than later audiences, yet senses and hearts didn’t save them when they denied signs. Mocked warnings became reality.
- Verse 27 makes it personal: surrounding habitations were destroyed and signs repeated in many forms so people might return—showing Allah’s patience and repeated reminders.
- Verse 28 exposes the collapse of false gods: at need, they vanish. The “nearness” claim was invented—worship built on fabrication cannot protect.
29.And when We brought to you a group of jinn listening to the Quran. Then when they attended it, they said: “Give ear.” then when it was finished, they turned back to their people as warners.
30.They said: “O our people, We have indeed heard to a Book that has been sent down after Moses. confirming that which was before it, guiding unto the truth and to a straight way.”
31.“O our people, respond to Allah's caller and believe in him. He will forgive you your sins and will protect you from a painful punishment.”
32.And whoever does not respond to Allah's caller, he cannot escape in the earth, and there will be no protecting friends for him besides Him. Such are in manifest error.
Explanation
- Verse 29 shows the Qur’an’s reach: even jinn listen attentively and adopt the role of warners. “Give ear” highlights the proper posture: listening, not heckling.
- Verse 30 describes their recognition: the Qur’an comes after Moses and confirms prior truth, guiding to “truth” and a “straight way.” This stresses continuity and moral direction.
- Verse 31 states the call plainly: respond to Allah’s caller (the message), believe, receive forgiveness and protection from painful punishment—mercy is offered first.
- Verse 32 gives the reality check: refusal does not create safety. No one escapes Allah’s domain; there are no protectors besides Him. “Manifest error” means the wrong path is obvious once evidence is presented.
33.Do they not see that Allah, who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead. Yes, indeed He has power over all things.
34.And the Day those who disbelieved will be exposed to the Fire. “Is not this the truth.” They will say: “Yes, By our Lord.” He will say: “Then taste the punishment because you used to disbelieve.”
35.So be patient, as were patient those of determination among the messengers. And do not be in haste for them. The day when they will see that which they are promised as though they had not stayed but an hour of day. A clear message. So shall (any) be destroyed except the disobedient people.
Explanation
- Verse 33 argues from the greater to the lesser: the One who created heavens and earth without fatigue can surely resurrect the dead. Denial is therefore irrational, not “scientific.”
- Verse 34 depicts confession under exposure: they admit the Fire is truth. The punishment is linked directly to their choice—“because you used to disbelieve.”
- Verse 35 instructs the Prophet (and by extension believers) to adopt steadfast patience like the resolute messengers. It warns against impatience for immediate outcomes; when the promised event arrives, worldly time feels like an hour. The message is clear: only the disobedient are destroyed—meaning destruction is not arbitrary, but tied to persistent rebellion.