َ وَنُيَسِّرُكَ لِلْيُسْرَى ﴿۸﴾ فَذَكِّرْ إِنْ نَفَعَتِ الذِّكْرَى ﴿۹﴾ سَيَذَّكَّرُ مَنْ يَخْشَى ﴿۱۰﴾ وَيَتَجَنَّبُهَا الْأَشْقَى ﴿۱۱﴾ الَّذِي يَصْلَى النَّارَ الْكُبْرَى ﴿۱۲﴾ ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَى ﴿۱۳﴾ قَدْ أَفْلَحَ مَنْ تَزَكَّى ﴿۱۴﴾

﴾8﴿ Wa nu-yassiruka lilyusraa
﴾9﴿ Fazakkir in nafa'atizzikraa
﴾10﴿ Sa yazzakkaru maiyakhshaa
﴾11﴿ Wa yatajannabuhal ashqaa
﴾12﴿ Allazee yaslan Naaral kubraa
﴾13﴿ Summa laa yamootu feehaa wa laa yahyaa
﴾14﴿ Qad aflaha man tazakkaa

﴾8﴿ And We will ease for you the path of ease
﴾9﴿ So remind (through the Qur’an), for surely, reminding benefits
﴾10﴿ Surely, the one who fears (Allah) will take heed of the reminder
﴾11﴿ But the wretched one will avoid it
﴾12﴿ The one who will enter the great Fire
﴾13﴿ Then he will neither die in it nor live
﴾14﴿ Surely, successful is the one who purifies himself

[8] The second glad tidings are connected to “Glorify” (سَبِّح): “And We will ease you” (وَنُيَسِّرُكَ). Taysīr (easing) means granting success and creating the means for goodness, and inviting toward the Qur’an.
“To the easiest path” (لِلْيُسْرَى) — this refers to righteous deeds that are a means to Paradise, and within it are the call to monotheism and the call to the Qur’an.
It indicates that through hardship (done with sincerity), the task becomes easy.
[9] This is the second claim of the Surah, built upon the first — that is, the Qur’an calls through the method of reminder, admonition, and teaching: “If the reminder benefits” (إِنْ نَفَعَتِ الذِّكْرَى). “In” is a conditional particle in its usual meaning, and the intent is that the reminder and teaching of the Noble Qur’an is not meant for those unworthy of it — such as those who oppose and show hostility, or those who learn religious knowledge for worldly aims.
[10,11] After the reminder is mentioned, two groups are described:
The first group is those who benefit from it, as in the verse: “He who fears will remember” (سَيَذَّكَّرُ مَنْ يَخْشَى) — meaning, accepting admonition and reminder depends on khushū‘ (awe and reverence). This awe may be of Allah the Exalted or of the Day of Judgment.
The second group is those who do not benefit from the reminder — they are described as: “But the wretched one will avoid it” (وَيَتَجَنَّبُهَا الْأَشْقَى). This indicates that the failure to benefit is not due to any deficiency in the Qur’an, but rather because of their deliberate avoidance of it.
“Al-Ashqā” refers to the defiant disbeliever — the wicked and rebellious one. Or, this superlative form (ashqā) may simply mean the extremely wicked person (shaqī).
[12,13] This is a warning of the Hereafter for the second group: “The greatest fire” (الْكُبْرَى) — in contrast to the lesser (ṣughrā). It is narrated from Hasan al-Basri that the lesser fire is the fire of this world, and the greater fire is the fire of Hell. Al-Farrā’ said that the lesser fire is for sinful believers, from which they will eventually be brought out — it is not eternal. But the greater fire is for disbelievers and is eternal, as indicated by the mention of “al-ashqā” (the wretched one).
“He will neither die in it nor live” (لَا يَمُوتُ فِيهَا وَلَا يَحْيَى) — meaning, there is no complete death, as supported by Surah Fāṭir (35:36) and Surah Ibrāhīm (14:17). And the life that exists is one that brings no benefit.
[14,15] This is a glad tiding for the first group — of success — through the mention of three qualities:
“He has purified himself” (تَزَكَّى) — purification of belief through monotheism and avoiding all forms of shirk; purification of actions by following the Sunnah and avoiding ostentation and showing off; purification of the body through performing ablution; and purification of wealth by giving zakat, zakat al-fitr, and voluntary charity. This word encompasses all these meanings.
“And mentioned the name of his Lord” (وَذَكَرَ اسْمَ رَبِّهِ) — meaning, with the tongue, one mentions the name of Allah the Exalted through glorification (tasbīḥ) and declaration of His oneness (tawḥīd), for the purpose of acting upon the command “Glorify.” Also, by saying takbīr (Allāhu Akbar) at the start of the prayer — known as takbīr al-iḥrām — and the takbīrs of the two Eids, both on the way to and at the place of prayer. This too includes all such meanings.
“And prayed” (فَصَلَّى) — ṣalāh means prayer, and this includes the five daily prayers, the Eid prayers, and all voluntary prayers.