انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا ﴿۹﴾ تَبَارَكَ الَّذِي إِنْ شَاءَ جَعَلَ لَكَ خَيْرًا مِنْ ذَلِكَ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ وَيَجْعَلْ لَكَ قُصُورًا ﴿۱۰﴾ بَلْ كَذَّبُوا بِالسَّاعَةِ وَأَعْتَدْنَا لِمَنْ كَذَّبَ بِالسَّاعَةِ سَعِيرًا ﴿۱۱﴾ إِذَا رَأَتْهُمْ مِنْ مَكَانٍ بَعِيدٍ سَمِعُوا لَهَا تَغَيُّظًا وَزَفِيرًا ﴿۱۲﴾ وَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا مُقَرَّنِينَ دَعَوْا هُنَالِكَ ثُبُورًا ﴿۱۳﴾ لَا تَدْعُوا الْيَوْمَ ثُبُورًا وَاحِدًا وَادْعُوا ثُبُورًا كَثِيرًا ﴿۱۴﴾

﴾9﴿ Unzur kaifa daraboo lakal amsaala fadalloo falaa yastatee'oona sabeelaa
﴾10﴿ Tabaarakal lazeee in shaaa'a ja'ala laka khairan min zaalika jannaatin tajree min tahtihal anhaaru wa yaj'al laka qusooraa
﴾11﴿ Bal kazzaboo bis Saa'ati wa a'tadnaa liman kazzaba bis Saa'ati sa'eeraa
﴾12﴿ Izaa ra'at hum min makaanin ba'eedin sami'oo lahaa taghaiyuzanw wa zafeeraa
﴾13﴿ Wa izaaa ulqoo minhaa makaanan daiyiqam muqar raneena da'aw hunaalika thuboora
﴾14﴿ Laa tad'ul yawma thubooranw waahidanw wad'oo thubooran kaseeraa

﴾9﴿ See how they attribute false qualities to you, and so they have gone astray and cannot find the way
﴾10﴿ Blessed is the One who, if He wills, can give you something better than this: gardens beneath which rivers flow, and can grant you palaces
﴾11﴿ Rather, they deny the Hour (of Resurrection), and We have prepared a blazing Fire for those who deny the Hour
﴾12﴿ When they see it (the Fire) from a distant place, they will hear its raging fury and roaring
﴾13﴿ And when they are thrown into a narrow place therein, bound in chains, they will cry out thereupon for destruction
﴾14﴿ (It will be said to them,) Do not ask for one destruction today, but ask for many destructions

[9] In this, there is amazement directed toward the Prophet and torment for the deniers. It also indicates that their objections against the Prophet are the cause of such misguidance that there is no hope of guidance for them. A similar expression is found in Surah Bani Isra'il (17:48) as well.
[10] From this verse up to (24) is the second section. In it, the phrase "Tabārak" (Blessed is He) is repeated, and what is meant by it are the blessings of the Hereafter—that is, salvation from Hell and the granting of the blessings of Paradise. Again, there is torment for the deniers of the Resurrection, and once more, warning and glad tidings are given in six ways. Again, there is a warning by disassociating the false gods of the polytheists, a response to some of their objections, and then detailed warning and rebuke. Then comes consolation for the Prophet, another rebuke for objecting to the Qur'an, and its response, followed again by warning. In verse (10), there is consolation for the Prophet and a reference to the answer to the objection in verse (8). In (ذَٰلِكَ), the reference is to treasure and Paradise, which they demanded. (جَنَّاتٍ) refers to gardens and palaces of the Hereafter. "In" means "when" here, because the granting of the blessings of Paradise to the Prophet is certain. Or, it could mean gardens and palaces of this world—but the Prophet (May Allah bless him and give him peace) did not desire them, and for this reason, Allah the Exalted did not give them.
[11,12,13] In this verse, there is rebuke for those who deny the Resurrection and a warning of the blazing Hellfire (Saʿīr). Six states are mentioned:
1. Seeing it from afar
2. Rage
3. Roaring
4. A narrow place
5. Wishing for destruction
6. Repeated cries for destruction
From the second condition, it becomes clear that Allah gives Hell awareness and perception—it sees, becomes enraged, and roars. According to a narration in Ibn Kathir, they will be thrown into such a tight space as if a nail were hammered forcefully into a wall. (ثُبُورًا) is a word that signifies loss, destruction, and ruin. The meaning here is that the people of Hell will wish for death, and it will be said to them: you will wish for death many times. That is, the causes of death will come repeatedly, but death itself will not come to you.
[14]