َ فَالْمُلْقِيَاتِ ذِكْرًا ﴿۵﴾ عُذْرًا أَوْ نُذْرًا ﴿۶﴾ إِنَّمَا تُوعَدُونَ لَوَاقِعٌ ﴿۷﴾ فَإِذَا النُّجُومُ طُمِسَتْ ﴿۸﴾ وَإِذَا السَّمَاءُ فُرِجَتْ ﴿۹﴾ وَإِذَا الْجِبَالُ نُسِفَتْ ﴿۱۰﴾ وَإِذَا الرُّسُلُ أُقِّتَتْ ﴿۱۱﴾ لِأَيِّ يَوْمٍ أُجِّلَتْ ﴿۱۲﴾ لِيَوْمِ الْفَصْلِ ﴿۱۳﴾ وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ ﴿۱۴﴾ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿۱۵﴾ أَلَمْ نُهْلِكِ الْأَوَّلِينَ ﴿۱۶﴾

﴾5﴿ Falmulqiyaati zikra
﴾6﴿ Uzran aw nuzraa
﴾7﴿ Innamaa too'adoona lawaaqi
﴾8﴿ Fa izam nujoomu tumisat
﴾9﴿ Wa izas samaaa'u furijat
﴾10﴿ Wa izal jibaalu nusifat
﴾11﴿ Wa izar Rusulu uqqitat
﴾12﴿ Li ayyi yawmin ujjilat
﴾13﴿ Li yawmil Fasl
﴾14﴿ Wa maaa adraaka maa yawmul fasl
﴾15﴿ Wailuny yawma 'izillilmukazzibeen
﴾16﴿ Alam nuhlikil awwaleen

﴾5﴿ So, the bringers of revelation
﴾6﴿ For excuse and for warning
﴾7﴿ Surely, that which you have been promised will certainly come to pass
﴾8﴿ So when the stars are extinguished
﴾9﴿ And when the sky is opened
﴾10﴿ And when the mountains are blown away
﴾11﴿ And when the appointed time for the messengers is fulfilled
﴾12﴿ For which day has it been postponed
﴾13﴿ For the Day of Judgment
﴾14﴿ And what will make you know what the Day of Judgment is
﴾15﴿ Destruction on that day is for the deniers
﴾16﴿ Did We not destroy the former peoples

[5] Angels, messengers, and the signs of Allah the Exalted convey revelation (laws), and the winds bring down rain. The term "reminder" (ذکر) is also applied to rain because through it, the mercy of Allah the Exalted reaches some people.
[6] That is, the purpose of sending revelation is to remove excuses and to warn the people. And if "reminder" (ذکر) is understood to mean rain, then through rain, people’s excuse (such as drought and famine) is eliminated, and for some, it becomes a means of warning.
[7] This is the response to the oath: “Indeed, what you are promised...” The meaning of this includes all the events that have been promised regarding the Day of Judgment in the Qur'an and Sunnah: the blowing of the trumpet, the resurrection of bodies, the gathering of all creation, the distribution of the record of deeds, the accounting of each individual, the reward or punishment for good and evil, the weighing of deeds, the conditions of Hell, the conditions of Paradise, and so on—all of these are intended.
[8,9,10,11] This is a detailed explanation of some of what you are promised, as these four matters are very great. Likewise, in this context, the occurrence of what you are promised is mentioned. (أُقِّتَتْ) originally comes from وُقِّتَتْ, derived from وقت (time), meaning that the messengers will be gathered at an appointed time—just as stated in Surah Al-Ma’idah (5:109). This implies a delay until the set time. For this reason, in the following verse, a question about the postponement is mentioned.
[12,13] In this يُقالُ (it will be said), the phrase (لِأَيِّ يَوْمٍ) is implicit. This question is to express the greatness and awe of that Day. أُجِّلَتْ (was postponed)—the pronoun refers either to the messengers or to all the previously mentioned events. لِيَوْمِ الْفَصْلِ (for the Day of Decision)—this is one of the names of the Day of Judgment, because on this day the creation will be separated from one another and final judgments will be made.
[15] This verse is mentioned ten times in this surah because the matters of truth are many, and the denial of each one independently is a cause of woe. Therefore, ten truths have been mentioned. In this first verse, the denial of the Day of Decision is intended.
[16,17,18] This is a worldly warning for the deniers. (الْأَوَّلِينَ) refers to earlier nations such as the people of Noah (peace be upon him), the 'Aad, the Thamud, the people of Salih (peace be upon him), the people of Lot (peace be upon him), the companions of Madyan, the people of Tubba’, and the people of Pharaoh—all of whom are mentioned in the Qur’an. (الْآخِرِينَ) refers to the polytheists of Makkah and the deniers in later times, because all of them are united in denial, so they are likewise united in punishment.