َ أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُنْتَصِرٌ ﴿۴۴﴾ سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ ﴿۴۵﴾ بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ ﴿۴۶﴾ إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ ﴿۴۷﴾ يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَى وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ ﴿۴۸﴾ إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ﴿۴۹﴾ وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ ﴿۵۰﴾

﴾44﴿ Am yaqooloona nahnu jamee'un muntasir
﴾45﴿ Sa yuhzamul jam'u wa yuwalloonad dubur
﴾46﴿ Balis Saa'atu maw'iduhum was Saa'atu adhaa wa amarr
﴾47﴿ Innal mujrimeena fee dalaalinw wa su'ur
﴾48﴿ Yawma yus-haboona fin Naari 'alaa wujoohihim zooqoo massa saqar
﴾49﴿ Innaa kulla shai'in khalaqnaahu bi qadar
﴾50﴿ Wa maaa amrunaaa illaa waahidatun ka lamhin bil basar

﴾44﴿ Rather, they say, We are a strong group, ready to take revenge
﴾45﴿ Soon this group will be defeated, and they will turn their backs in retreat
﴾46﴿ Rather, the Hour is their appointed time, and the Hour is most terrifying and bitter
﴾47﴿ Indeed, the criminals are in error and in the Hellfire
﴾48﴿ On the Day they will be dragged into the Fire on their faces: "Taste the touch of Saqar (blazing fire)
﴾49﴿ Indeed, We have created everything according to a precise measure
﴾50﴿ And the coming of the Hour is but a single blast, like the blink of an eye

[46,47,48] In these verses, the warning is about the Hereafter. The first verse specifically addresses the polytheists of Badr, while the next two verses address all wrongdoers. This warning is also delivered in five ways.
The difference between "Adhā" (أَدْهَىٰ) and "Amarr" (أَمَرُّ) is that the effect of the former is internal and spiritual, while the latter has an external and physical effect.
Secondly, the effect of "Amarr" relates to food and drink, while the effect of "Adhā" relates to other senses.
"In misguidance and blazing fire" (ضَلَالٍ وَسُعُرٍ) — "Ḍalāl" (misguidance) refers to the world, and "Suʿur" (plural of Saʿīr, blazing fire) refers to the Hereafter.
Or, "Suʿur" may mean madness, in which case both refer to the world.
Or "Ḍalāl" may mean turning away from the path to Paradise in the Hereafter, in which case both refer to the Hereafter.
[49] From this verse to verse 53, five examples of the control and power of Allah, the Most High, are mentioned. All of these relate to the claim of the surah, which is to affirm the Resurrection.
The connection of these verses to the previous ones is that the deniers are in doubt about the Hour (Resurrection), saying: "Then why does it not come quickly?"
The essence of the answer is that Allah, the Most High, has appointed times for the existence of the world, its end, and the coming of the Resurrection — and that cannot be altered.
"We created it with a decree" (خَلَقْنَاهُ بِقَدَرٍ) — this points to creation being bound to a specific measure, indicating that creation is distinct from divine decree (Qadar).
This verse is a clear textual proof for the doctrine of divine decree. Ibn Kathir has said that Qadar is Allah’s knowledge of all things before their existence, and His writing of them before creating them.
Al-Khatib Al-Sharbini stated that Qadar means decisive judgment, defined distribution, complete power, and precise planning — all in a set time and specified place, written in the Preserved Tablet before it occurs.
In the interpretation of this verse, many scholars have established based on the statements of the righteous predecessors (Salaf) that this verse was revealed to refute the deniers of divine decree — who were the Mu'tazilites.
And in this era, the deniers of Hadith (the Parwizi group) and the materialists (Dahriyyah) are among those who reject it.
[50] This too is a mention of the absolute control of Allah, the Most High: "And Our command" (وَمَا أَمْرُنَا) — this is general and applies to every matter, including the establishment of the Resurrection, as mentioned earlier in Surah An-Nahl (16:77).
"Except one" (إِلَّا وَاحِدَةٌ) — meaning: We issue the command for something to occur only once; there is no need to repeat it for emphasis.
That matter, after the will of Allah, comes into being as swiftly as the blink of an eye.
Thus, the meaning of "one" is a single instance, or it refers to a single word, which is the word "Be" (كن), as mentioned in other verses.
And regarding the occurrence of the Resurrection, the intention here is to strongly emphasize its certainty — and in Surah An-Nahl, a closer expression is also mentioned.