إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ ﴿۳۷﴾ إِنْ هُوَ إِلَّا رَجُلٌ افْتَرَى عَلَى اللَّهِ كَذِبًا وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَ ﴿۳۸﴾ قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ ﴿۳۹﴾ قَالَ عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ ﴿۴۰﴾ فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ فَجَعَلْنَاهُمْ غُثَاءً فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ ﴿۴۱﴾ ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قُرُونًا آخَرِينَ ﴿۴۲﴾ مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ ﴿۴۳﴾ ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى كُلَّ مَا جَاءَ أُمَّةً رَسُولُهَا كَذَّبُوهُ فَأَتْبَعْنَا بَعْضَهُمْ بَعْضًا وَجَعَلْنَاهُمْ أَحَادِيثَ فَبُعْدًا لِقَوْمٍ لَا يُؤْمِنُونَ ﴿۴۴﴾ ثُمَّ أَرْسَلْنَا مُوسَى وَأَخَاهُ هَارُونَ بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ ﴿۴۵﴾

﴾37﴿ In hiya illaa hayaatunad dunyaa namootu wa nahyaa wa maa nahnu bimab'ooseen
﴾38﴿ In huwa illaa rajulunif taraa 'alal laahi kazibanw wa maa nahnuu lahoo bimu'mineen
﴾39﴿ Qaala Rabbin surnee bimaa kazzaboon
﴾40﴿ Qaala 'ammaa qaleelil la yusbihunna naadimeen
﴾41﴿ Fa akhazat humus saihatu bilhaqqi faja'alnaahum ghusaaa'aa; fabu'dal lilqaw miz zaalimeen
﴾42﴿ Summa anshaanaa mim ba'dihim quroonan aakhareen
﴾43﴿ Summa anshaanaa mim ba'dihim quroonan aakhareen
﴾44﴿ Summa arsalnaa Rusulanaa tatraa kulla maa jaaa'a ummatar Rasooluhaa kazzabooh; fa atba'naa ba'dahum ba'danw wa ja'alnaahum ahaadees; fabu'dal liqawmil laa yu'minoon
﴾45﴿ Summa arsalnaa Moosaa wa akhaahu Haaroona bi Aayaatinaa wa sultaanim mubeen

﴾37﴿ Our life is nothing but the life of this world. Some of us die, and some are born, and we will not be resurrected again
﴾38﴿ This is nothing but a man who has fabricated lies against Allah the Exalted, and we are not believers in him
﴾39﴿ He said, O my Lord, assist me because they have called me a liar
﴾40﴿ Allah the Exalted said, After a short while, they will surely become regretful
﴾41﴿ Then the mighty, dreadful blast seized them with punishment, and We made them like blackened debris. So destruction is for the wrongdoing people
﴾42﴿ Then We brought forth other generations after them
﴾43﴿ No nation can advance its appointed time, nor can they delay it
﴾44﴿ Then We sent Our messengers successively. Whenever a messenger came to a nation, they denied him, so We destroyed some of them after others, and We made them a lesson. So destruction be upon a people who do not believe
﴾45﴿ Then We sent Moses (peace be upon him) and his brother Aaron (peace be upon him) with Our signs and a clear proof

[37] This emphasis continues from before regarding the denial of resurrection after death. The phrase "We die and we live" (نَمُوتُ وَنَحْيَا) means that some of us die while others remain alive (for a period of time).
[38] This too is a denial of prophethood, and it is an accusation against the Messenger of having fabricated lies about Allah, the Most High. This indicates that the polytheists did acknowledge Allah, and fabricating lies against Allah was considered a vile act even in their view. However, accusing a true Prophet of fabricating lies against Allah is an act of disbelief.
[39,40,41] This is the supplication of the Messenger, and it is clear evidence that even the prophets are in need of Allah, the Most High, for help and support. The phrase “surely they will become” (لَيُصْبِحُنَّ) is mentioned because general punishments often came in the morning. The meaning of “regretful” (نَادِمِينَ) is their remorse over disbelief. Although regret is part of repentance, repentance at the time of punishment is not accepted.
If the “scream” (الصَّيْحَةُ) refers to the people of ‘Ad, then it becomes clear that along with the punishment of the storm, the scream also befell them—just as it is written in the tafsir of Qurtubi and Ibn Kathir.
The phrase “in truth” (بِالْحَقِّ) either refers to the punishment itself or means that the punishment was deserved.
The word “ghuthā’an” (غُثَاءً) refers to the debris and scum that flows on the surface of a flood.
[42,43,44] This is a general transmitted (naqli) proof. What is meant here are those nations and their messengers who appeared successively from the people of ‘Ād to the people of Pharaoh.
The word “aḥādīth” (أَحَادِيثَ) refers to incidents that serve as lessons, and this term is most often used in the context of evil and punishment.
[45,46,47,48] This is another transmitted (naqli) proof. The phrase “So they said: ‘Shall we believe in two men?’” (فَقَالُوا أَنُؤْمِنُ لِبَشَرَيْنِ) is an explanation of their arrogance (استکبروا).
The phrase “while their people are our slaves” (وَقَوْمُهُمَا لَنَا عَابِدُونَ) explains their pride (عالین). The word “ʿābidūn” (عَابِدُونَ) here means servants—Pharaoh had turned the Children of Israel into servants, as mentioned in Surah Ash-Shu‘arā: “You enslaved the Children of Israel.”
In the phrase “fa-is’takbarū” (فَاسْتَكْبَرُوا), the fa indicates a conjunction (linking actions). In “fa-qālū” (فَقَالُوا), the fa is explanatory, explaining the nature of their arrogance. In “fa-kadhdhabūhumā” and “fa-kānū”, the fa is causal—meaning their arrogance caused them to deny, and their denial led to their destruction.