وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِنْ بَعْدِ نُوحٍ وَكَفَى بِرَبِّكَ بِذُنُوبِ عِبَادِهِ خَبِيرًا بَصِيرًا ﴿۱۷﴾ مَنْ كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَنْ نُرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَاهَا مَذْمُومًا مَدْحُورًا ﴿۱۸﴾ وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَئِكَ كَانَ سَعْيُهُمْ مَشْكُورًا ﴿۱۹﴾ كُلًّا نُمِدُّ هَؤُلَاءِ وَهَؤُلَاءِ مِنْ عَطَاءِ رَبِّكَ وَمَا كَانَ عَطَاءُ رَبِّكَ مَحْظُورًا ﴿۲۰﴾

﴾17﴿ Wa kam ahlaknaa minal qurooni min ba'di Nooh; wa kafaa bi Rabbika bizunoobi 'ibaadihee Khabeeram Baseeraa
﴾18﴿ Man kaana yureedul 'aajilata 'ajjalnaa lahoo feehaa maa nashaaa'u liman nureedu summa ja'alnaa lahoo Jahannama yaslaahaa mazmoomammad hooraa
﴾19﴿ Wa man araadal Aakhirata wa sa'aa lahaa sa'yahaa wa huwa mu'minun fa ulaaa'ika kaana sa'yuhum mashkooraa
﴾20﴿ Kullan numiddu haaa 'ulaaa'i wa haaa'ulaaa'i min 'ataaa'i rabbik; wa maa kaana 'ataaa'u rabbika mahzooraa

﴾17﴿ And how many generations We destroyed after Noah (peace be upon him). And sufficient is your Lord, concerning the sins of His servants, as All-Aware and All-Seeing
﴾18﴿ Whoever desires the worldly life (as a reward for their deeds), We grant it to them in this world as much as We will for whom We will. Then We have prepared Hell for them, wherein they will enter, disgraced and rejected
﴾19﴿ And whoever desires the Hereafter and strives for it with the effort it deserves while being a believer, then such are the ones whose striving is appreciated
﴾20﴿ To each [group], whether those who seek this world or those devoted to faith, We provide help. This is a gift from your Lord, and the gift of your Lord is never restricted

[17] This verse contains a worldly warning through the mention of the nations that denied the truth.
The phrase “min baʿdi Nūḥ” is mentioned because the people of Nuh (peace be upon him) were already referenced in verse 3.
The phrase “min baʿdi Nūḥ” also indicates that from Adam (peace be upon him) until Nuh (peace be upon him), people were upon Tawhid, and thus no punishment came upon them.
“Khabeeran” refers to the One who has full knowledge of the inner realities and hidden secrets of all things.
[18] This verse is a warning about the Hereafter for those who use religion as a means to gain worldly benefits and do not seek the pleasure of Allah the Exalted through it.
The phrase “mā nashāʾ” indicates that not all of a person’s desires will be fulfilled.
“Liman nurīd” points out that even those who seek the world will not necessarily attain it—everything depends on the will and decree of Allah the Exalted.
A similar point is mentioned in verse 20 of Surah Ash-Shura, but that verse is general, and this verse provides its restriction and clarification.
[19] This verse contains glad tidings.
“Saʿyahā” refers to action that is in accordance with the Sunnah, as mentioned by Ibn Kathir.
This verse is evidence that for an action to be accepted, two conditions must be met: first, faith; and second, the action must conform to the Sunnah.
“Mashkūran” means the action is accepted in such a way that its blessings are attained in this world as well as in the Hereafter.
[20] This verse relates to both of the previous verses.
It indicates that Allah the Exalted fulfills the needs of both the polytheists and the believers.
“ʿAṭāʾi rabbik” refers to provision in this world and is a manifestation of His Rahmaniyyah (Mercy).
This is a refutation of the polytheists who present the fulfillment of their needs despite their shirk as proof for their beliefs.