َ وَلِرَبِّكَ فَاصْبِرْ ﴿۷﴾ فَإِذَا نُقِرَ فِي النَّاقُورِ ﴿۸﴾ فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ ﴿۹﴾ عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ ﴿۱۰﴾ ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا ﴿۱۱﴾ وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا ﴿۱۲﴾ وَبَنِينَ شُهُودًا ﴿۱۳﴾

﴾7﴿ Wa li Rabbika fasbir
﴾8﴿ Fa izaa nuqira fin naaqoor
﴾9﴿ Fazaalika yawma 'iziny yawmun 'aseer
﴾10﴿ 'Alal kaafireena ghairu yaseer
﴾11﴿ Zarnee wa man khalaqtu waheedaa
﴾12﴿ Wa ja'altu lahoo maalam mamdoodaa
﴾13﴿ Wa baneena shuhoodaa

﴾7﴿ And be patient for the sake of your Lord
﴾8﴿ Then when the Trumpet is blown
﴾9﴿ Then on that Day, it will be a difficult day
﴾10﴿ It will not be easy for the disbelievers
﴾11﴿ Leave Me with those whom I alone have created
﴾12﴿ And We gave him abundant wealth
﴾13﴿ And sons present by his side

[7] This is another etiquette for the dā‘ī (caller to Allah).
The phrase (wa li-rabbika) was previously mentioned to emphasize sincerity—that all actions should be done solely for the sake of your Lord.
(Faṣbir) – Refers to patience, which here is general: — Whether in performing acts of obedience, — Or enduring hardships and suffering.
Thus, the caller must remain patient in worship, in facing mockery or opposition, and in carrying the burdens of da‘wah, all for the sake of Allah.
[8,9,10] This verse is a warning about the Hereafter, and its connection to the previous verses lies in the necessity of indhār (warning), so that people may be saved from the hardship of the Day of Judgment.
(‘Alā al-kāfirīn) – Indicates that the Day will be especially difficult for the disbelievers, which implies that it will be easier for the believers.
(Ghayru yasīr) – The phrase “not easy” carries several benefits: 1. First benefit: Some things may be difficult for one but easy for another. This wording removes that assumption—it confirms that the hardship of that Day is severe for the disbelievers in every way.
2. Second benefit: Although some texts indicate that even believers may experience difficulty on that Day, their hardship will be transformed into ease, while the disbelievers’ hardship will not.
3. Third benefit: The phrase affirms one thing (difficulty) and negates its opposite (ease), which strengthens the emphasis and gravity of the Day.
[11,12,13,14,15] These verses, although revealed specifically about Walīd ibn al-Mughīrah, as mentioned by Ibn Jarīr and Ibn Kathīr, their lesson is general.
Anyone who receives these kinds of blessings but still shows hostility and opposition toward the Book of Allah falls under the scope of this verse.
(Mālan mamdūdan) – Refers to abundant wealth that continuously benefits the person. This includes camels, horses, other livestock, male and female slaves, gardens, and stored treasures—everything is included.
(Wa banīna shuhūdan) – His sons were always present with him in every gathering and council; they didn’t need to travel or work for provision—they enjoyed luxury with their father.
(Wa mahhadtu lahu tamhīdan) – Among the Arabs, tamhīd means preparing everything for comfort and ease. Here, it means Allah granted him the means for a wide and comfortable life.
This is a reference to the abundance of blessings and types of wealth he had.
(An azīd) – His assumption was that more would be given to him—either more blessings in this world, or even Paradise in the Hereafter, according to his own deluded view.