Al-Mu'min: 12

Ayah

Word by Word

ذَٰلِكُم

That

بِأَنَّهُۥٓ

(is) because

إِذَا

when

دُعِيَ

Allah was invoked

ٱللَّهُ

Allah was invoked

وَحۡدَهُۥ

Alone

كَفَرۡتُمۡ

you disbelieved

وَإِن

but if

يُشۡرَكۡ

(others) were associated

بِهِۦ

with Him

تُؤۡمِنُواْۚ

you believed

فَٱلۡحُكۡمُ

So the judgment

لِلَّهِ

(is) with Allah

ٱلۡعَلِيِّ

the Most High

ٱلۡكَبِيرِ

the Most Great

Translation

(The answer will be:) "This is because, when Allah was invoked as the Only (object of worship), ye did reject Faith, but when partners were joined to Him, ye believed! the Command is with Allah, Most High, Most Great!"

Tafsir

The Regret of the Disbelievers after They enter Hell

Allah tells;

إِنَّ الَّذِينَ كَفَرُوا يُنَادَوۡنَ

Those who disbelieve will be addressed:

Allah tells us that the disbelievers will feel regret on the Day of Resurrection, when they enter Hell and sink in the agonizing depth of fire. When they actually experience the unbearable punishment of Allah, they will hate themselves with the utmost hatred, because of the sins they committed in the past, which were the cause of their entering the Fire. At that point the angels will tell them in a loud voice that Allah's hatred towards them in this world, when Faith was offered to them and they rejected it, is greater than their hatred towards themselves in this situation.

Qatadah said, concerning the Ayah:

لَمَقۡتُ اللَّهِ أَكۡبَرُ مِن مَّقۡتِكُمۡ أَنفُسَكُمۡ إِذۡ تُدۡعَوۡنَ إِلَى الاِۡيمَانِ فَتَكۡفُرُونَ

Indeed, Allah's aversion was greater towards you than your aversion toward yourselves, when you were called to the Faith but you used to refuse.

Allah's hatred for the people of misguidance -- when Faith is presented to them in this world, and they turn away from it and refuse to accept it -- is greater than their hatred for themselves when they see the punishment of Allah with their own eyes on the Day of Resurrection.

This was also the view of Al-Hasan Al-Basri, Mujahid, As-Suddi, Dharr bin Ubaydullah Al-Hamdani, Abdur-Rahman bin Zayd bin Aslam and Ibn Jarir At-Tabari, may Allah have mercy on them all

قَالُوا رَبَّنَا أَمَتَّنَا اثۡنَتَيۡنِ وَأَحۡيَيۡتَنَا اثۡنَتَيۡنِ

فَاعۡتَرَفۡنَا بِذُنُوبِنَا فَهَلۡ إِلَى خُرُوجٍ مِّن سَبِيلٍ

They will say:Our Lord! You have made us to die twice, and You have given us life twice!...

Ath-Thawri narrated from Abu Ishaq from Abu Al-Ahwas from Ibn Mas`ud, may Allah be pleased with him:

This Ayah is like the Ayah:

كَيۡفَ تَكۡفُرُونَ بِاللَّهِ وَكُنتُمۡ أَمۡوَتًا فَأَحۡيَـكُمۡ ثُمَّ يُمِيتُكُمۡ ثُمَّ يُحۡيِيكُمۡ ثُمَّ إِلَيۡهِ تُرۡجَعُونَ

How can you disbelieve in Allah Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life and then unto Him you will return. (2:28)

This was also the view of Ibn Abbas, Ad-Dahhak, Qatadah and Abu Malik.

This is undoubtedly the correct view. What is meant by all of this is that when they are standing before Allah in the arena of Resurrection, the disbelievers will ask to go back, as Allah says:

وَلَوۡ تَرَى إِذِ الۡمُجۡرِمُونَ نَاكِسُواۡ رُءُوسِهِمۡ عِندَ رَبِّهِمۡ رَبَّنَأ أَبۡصَرۡنَا وَسَمِعۡنَا فَارۡجِعۡنَا نَعۡمَلۡ صَـلِحاً إِنَّا مُوقِنُونَ

And if you only could see when the criminals shall hang their heads before their Lord (saying):

Our Lord! We have now seen and heard, so send us back, that we will do righteous good deeds. Verily, we now believe with certainty. (32:12)

However, they will get no response. Then when they see the Fire and they are held over it and they look at the punishments therein, they will ask even more fervently than before to go back, but they will get no response.

Allah says:

وَلَوۡ تَرَى إِذۡ وُقِفُواۡ عَلَى النَّارِ فَقَالُواۡ يلَيۡتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الۡمُوۡمِنِينَ

بَلۡ بَدَا لَهُمۡ مَّا كَانُواۡ يُخۡفُونَ مِن قَبۡلُ وَلَوۡ رُدُّواۡ لَعَـدُواۡ لِمَا نُهُواۡ عَنۡهُ وَإِنَّهُمۡ لَكَـذِبُونَ

If you could but see when they will be held over the (Hell) Fire! They will say:Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers!

Nay, it has become manifest to them what they had been concealing before. But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars. (6:27-28)

When they actually enter Hell and have a taste of its heat, hooked rods of iron and chains, their plea to go back will be at its most desperate and fervent:

وَهُمۡ يَصۡطَرِخُونَ فِيهَا رَبَّنَأ أَخۡرِجۡنَا نَعۡمَلۡ صَـلِحاً غَيۡرَ الَّذِى كُـنَّا نَعۡمَلُ أَوَلَمۡ نُعَمِّرۡكُمۡ مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَأءَكُمُ النَّذِيرُ فَذُوقُواۡ فَمَا لِلظَّـلِمِينَ مِن نَّصِيرٍ

Therein they will cry:Our Lord! Bring us out, we shall do righteous good deeds, not that we used do.

(Allah will reply):Did We not give you lives long enough, so that whosoever would receive admonition could receive it, and the warner came to you. So taste you. For the wrongdoers there is no helper. (35:37)

رَبَّنَأ أَخۡرِجۡنَا مِنۡهَا فَإِنۡ عُدۡنَا فَإِنَّا ظَـلِمُونَ

قَالَ اخۡسَيُواۡ فِيهَا وَلَا تُكَلِّمُونِ

Our Lord! Bring us out of this. If ever we return (to evil), then indeed we shall be wrongdoers.

He (Allah) will say:Remain you in it with ignominy! And speak you not to Me! (23:108)

According to this Ayah, they will speak more eloquently, and they will introduce their plea with the words:

رَبَّنَا أَمَتَّنَا اثۡنَتَيۡنِ وَأَحۡيَيۡتَنَا اثۡنَتَيۡنِ

(Our Lord! You have made us to die twice, and You have given us life twice!)

meaning, `by Your almighty power, You have brought us to life after we were dead, then You caused us to die after we were alive; You are able to do whatever You will.

فَاعۡتَرَفۡنَا بِذُنُوبِنَا

(Now we confess our sins), i.e. We confess our sins and admit that we wronged ourselves in the world,'

فَهَلۡ إِلَى خُرُوجٍ مِّن سَبِيلٍ

then is there any way to get out?

means, `will You answer our prayer to send us back to the world, for You are able to do that, so that we might do deeds different from those which we used to do. Then if we go back to our former ways, we will indeed be wrongdoers.'

The response will be:`There is no way for you to go back to the world.' Then the reason for that will be given:`Your nature will not accept the truth and be governed by it, you would reject it and ignore it.'

Allah says

ذَلِكُم بِأَنَّهُ إِذَا دُعِيَ اللَّهُ وَحۡدَهُ كَفَرۡتُمۡ وَإِن يُشۡرَكۡ بِهِ تُوۡمِنُوا

(It will be said):This is because, when Allah Alone was invoked (in worship), you disbelieved; but when partners were joined to Him, you believed!

meaning, `if you were to go back, this is how you would be.'

This is like the Ayah:

وَلَوۡ رُدُّواۡ لَعَـدُواۡ لِمَا نُهُواۡ عَنۡهُ وَإِنَّهُمۡ لَكَـذِبُونَ

But if they were returned (to the world), they would certainly revert to that when they were forbidden. And indeed they are liars. (6:28)

فَالۡحُكۡمُ لِلَّهِ الۡعَلِيِّ الۡكَبِيرِ

So the judgement is only with Allah, the Most High, the Most Great!

means, He is the Judge of His creation, the Just Who is never unjust. He guides whomsoever He wills and sends astray whomsoever He wills; He has mercy on whomsoever He wills and punishes whomsoever He wills; there is no God except Him

هُوَ الَّذِي يُرِيكُمۡ ايَاتِهِ

It is He Who shows you His Ayat,

means, He demonstrates His power to His servants through the mighty signs which they see in His creation, above and below, which indicate the perfection of its Creator and Originator.

وَيُنَزِّلُ لَكُم مِّنَ السَّمَاء رِزۡقًا

and sends down provision for you from the sky.

this refers to rain, through which crops and fruits are brought forth, which with their different colors, tastes, fragrances and forms are a sign of the Creator. It is one kind of water, but by His great power He makes all these things different.

وَمَا يَتَذَكَّرُ

And none remembers,

means, no one learns a lesson or is reminded by these things, or takes them as a sign of the might of the Creator,

إِلاَّ مَن يُنِيبُ

but those who turn in repentance.

which means, those who have insight and turn to Allah, may He be blessed and exalted.

The Believers are commanded to worship Allah Alone no matter what Their Circumstances

Allah says;

فَادۡعُوا اللَّهَ مُخۡلِصِينَ لَهُ الدِّينَ وَلَوۡ كَرِهَ الۡكَافِرُونَ

So, call you upon Allah making religion sincerely for Him, however much the disbelievers may hate.

This means, worship Allah and call upon Him alone in all sincerity. Do not be like the idolators in conduct and beliefs.

Imam Ahmad recorded that after ending every prayer, Abdullah bin Az-Zubayr used to say:

There is no (true) God except Allah Alone with no partner or associate, His is the dominion and praise, for He is able to do all things; there is no strength and no power except with Allah; there is no (true) God except Allah and we worship none but Him; to Him belongs the blessings and the virtue and good praise; there is no (true) God except Allah, we worship Him in all sincerity even though the disbelievers may hate that.

He said,

The Messenger of Allah used to say Tahlil with this after every prayer.

Something similar was also recorded by Muslim, Abu Dawud and An-Nasa'i.

It was reported in Sahih from Ibn Az-Zubayr, may Allah be pleased with him, that the Messenger of Allah used to say the following after the prescribed (obligatory) prayers:

لَاا إِلهَ إِلاَّ اللهُ وَحۡدَهُ لَاا شَرِيكَ لَهُ لَهُ الۡمُلۡكُ وَلَهُ الۡحَمۡدُ وَهُوَ عَلى كُلِّ شَيۡءٍ قَدِيرٌ لَاا حَوۡلَ وَلَاا قُوَّةَ إِلاَّ بِاللهِ

لَاا إِلهَ إِلاَّ اللهُ وَلَاا نَعۡبُدُ إِلاَّ إِيَّاهُ لَهُ النِّعۡمَةُ وَلَهُ الۡفَضۡلُ وَلَهُ الثَّــنَاءُ الۡحَسَنُ

لَاا إِلهَ إِلاَّ اللهُ مُخۡلِصِينَ لَهُ الدِّينَ وَلَوۡ كَرِهَ الۡكَافِرُون

There is no (true) God except Allah Alone with no partner or associate, His is the dominion and praise, for He is able to do all things; there is no strength and no power except with Allah;

there is no (true) God except Allah and we worship none but Him; His is the blessing and virtue and good praise;

there is no (true) God except Allah, we worship Him in all sincerity even though the disbelievers hate that.

Allah sends the Revelation to warn His Servants of the Day of Mutual Meeting

Allah tells us of His might and pride, and that His Mighty Throne is raised above

رَفِيعُ الدَّرَجَاتِ ذُو الۡعَرۡشِ

(He is Allah) Owner of high ranks and degrees, the Owner of the Throne.

Allah tells us of His might and pride, and that His Mighty Throne is raised above all of His creation like a roof.

This is like the Ayah:

مِّنَ اللَّهِ ذِي الۡمَعَارِجِ

تَعۡرُجُ الۡمَلَـيِكَةُ وَالرُّوحُ إِلَيۡهِ فِى يَوۡمٍ كَانَ مِقۡدَارُهُ خَمۡسِينَ أَلۡفَ سَنَةٍ

From Allah, the Lord of the ways of ascent. The angels and the Ruh (Jibril) ascend to Him in a Day the measure whereof is fifty thousand years. (70:3-4)

If Allah wills, we will discuss below which is the most correct view the distance between the Throne and the seventh earth according to a group of earlier and later scholars. More than one scholar said that the Throne is made of red rubies. The width between two corners of it is the distance of a fifty thousand year long journey and its height above the seventh earth is the distance of a fifty thousand years long journey.

يُلۡقِي الرُّوحَ مِنۡ أَمۡرِهِ عَلَى مَن يَشَاء مِنۡ عِبَادِهِ

He sends the revelation of His command to any of His servants He wills,

This is like the Ayat:

يُنَزِّلُ الۡمَلَـيِكَةَ بِالۡرُّوحِ مِنۡ أَمۡرِهِ عَلَى مَن يَشَأءُ مِنۡ عِبَادِهِ أَنۡ أَنۡذِرُواۡ أَنَّهُ لَا إِلَـهَ إِلَا أَنَاۡ فَاتَّقُونِ

He sends down the angels with the Ruh (revelation) of His command to whom of His servants He wills (saying):Warn mankind that none has the right to be worshipped but I, so have Taqwa of Me. (16:2)

and,

وَإِنَّهُ لَتَنزِيلُ رَبِّ الۡعَـلَمِينَ

نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ

عَلَى قَلۡبِكَ لِتَكُونَ مِنَ الۡمُنۡذِرِينَ

And truly, this is a revelation from the Lord of all that exits, Which the trustworthy Ruh (Jibril) has brought down Upon your heart that you may be (one) of the warners. (26:192-194)

Allah says:

لِيُنذِرَ يَوۡمَ التَّلَقِ

that he may warn (men) of the Day of Mutual Meeting.

Ali bin Abi Talhah reported that Ibn Abbas said:

The Day of Mutual Meeting is one of the names of the Day of Resurrection, of which Allah warns His servants.

That is the Day when everyone will find out about his deeds, good and bad

يَوۡمَ هُم بَارِزُونَ لَا يَخۡفَى عَلَى اللَّهِ مِنۡهُمۡ شَيۡءٌ

The Day when they will come out, nothing of them will be hidden from Allah.

means, they will all appear in the open, with nothing to give them shelter or shade, or cover them. Allah says:

يَوۡمَ هُم بَارِزُونَ لَا يَخۡفَى عَلَى اللَّهِ مِنۡهُمۡ شَيۡءٌ

(The Day when they will come out, nothing of them will be hidden from Allah).

meaning, everything will be equally known to Him.

لِّمَنِ الۡمُلۡكُ الۡيَوۡمَ لِلَّهِ الۡوَاحِدِ الۡقَهَّارِ

Whose is the kingdom this Day It is Allah's, the One, the Irresistible!

We have already mentioned the Hadith of Ibn Umar, may Allah be pleased with him, that Allah will roll up the heavens and the earth in His Hand and will say,

أَنَا الۡمَلِكُ أَنَا الۡجَبَّارُ أَنَا الۡمُتَكَبِّرُ أَيۡنَ مُلُوكُ الاَۡرۡضِ أَيۡنَ الۡجَبَّارُونَ أَيۡنَ الۡمُتَكَبِّرُونَ

I am the King, I am the Compeller, I am the Proud, where are the kings of the earth? Where are the tyrants? Where are the proud?

In the Hadith about the Trumpet, it says that Allah will take the souls of all of His creatures, and there will be none left but Him Alone, with no partner or associate. Then He will say,

Whose is the kingdom today three times,

and He will answer Himself by saying,

لِلَّهِ الۡوَاحِدِ الۡقَهَّار

(It is Allah's, the One, the Irresistible!)

meaning, He is the Only One Who has subjugated all things.

الۡيَوۡمَ تُجۡزَى كُلُّ نَفۡسٍ بِمَا كَسَبَتۡ لَا ظُلۡمَ الۡيَوۡمَ إِنَّ اللَّهَ سَرِيعُ الۡحِسَابِ

This Day shall every person be recompensed for what he earned. This Day no injustice (shall be done to anybody). Truly, Allah is swift in reckoning.

Here Allah tells us of His justice when He judges between His creation; He does not do even a speck of dust's weight of injustice, whether it be for good or for evil. For every good deed He gives a tenfold reward and for every bad deed He gives recompense of one bad deed. Allah says:

لَاا ظُلۡمَ الۡيَوۡمَ

(This Day no injustice (shall be done to anybody)).

It was reported in Sahih Muslim from Abu Dharr, may Allah be pleased with him, that the Messenger of Allah said that Allah said:

يَا عِبَادِي إِنِّي حَرَّمۡتُ الظُّلۡمَ عَلى نَفۡسِي وَجَعَلۡتُهُ بَيۡنَكُمۡ مُحَرَّمًا فَلَا تَظَالَمُوا

إلى أن

قال يَا عِبَادِي إِنَّمَا هِيَ أَعۡمَالُكُمۡ أُحۡصِيهَا عَلَيۡكُمۡ ثُمَّ أُوَفِّيكُمۡ إِيَّاهَا فَمَنۡ وَجَدَ خَيۡرًا فَلۡيَحۡمَدِ اللهَ تَبَارَكَ وَتَعَالَى وَمَنۡ وَجَدَ غَيۡرَ ذَلِكَ فَلَ يَلُومَنَّ إِلاَّ نَفۡسَه

O My servants, I have forbidden injustice for Myself, and made it unlawful for you, so do not commit injustice to one another

up to:

O My servants, these are your deeds, I record them for you then I will recompense you for them. Whoever finds something good, let him give praise to Allah, and whoever finds something other than that, let him blame no one but himself.

إِنَّ اللَّهَ سَرِيعُ الۡحِسَابِ

Truly, Allah is swift in reckoning.

means, He will bring all His creation to account as if He is bringing just one person to account.

This is like the Ayah:

مَّا خَلۡقُكُمۡ وَلَا بَعۡثُكُمۡ إِلاَّ كَنَفۡسٍ وَحِدَةٍ

The creation of you all and the resurrection of you all are only as a single person, (31:28)

وَمَأ أَمۡرُنَأ إِلاَّ وَحِدَةٌ كَلَمۡحٍ بِالۡبَصَرِ

And Our commandment is but one as the twinkling of an eye. (54:50

Warning of the Day of Resurrection and Allah's judgement on that Day

Allah says:

وَأَنذِرۡهُمۡ يَوۡمَ الاۡأزِفَةِ

And warn them of the Day that is drawing near,

`The Day that is drawing near' is one of the names of the Day of Judgement. It is so called because it is close, as Allah says:

أَزِفَتِ الاٌّزِفَةُ

لَيۡسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ

The Day of Resurrection draws near. None besides Allah can avert it. (53:57-58)

اقۡتَرَبَتِ السَّاعَةُ وَانشَقَّ الۡقَمَرُ

The Hour has drawn near, and the moon has been cleft asunder. (54:1)

اقۡتَرَبَ لِلنَّاسِ حِسَـبُهُمۡ

Draws near for mankind their reckoning. (21:1)

أَتَى أَمۡرُ اللَّهِ فَلَ تَسۡتَعۡجِلُوهُ

The Event (the Hour) ordained by Allah will come to pass, so seek not to hasten it. (16:1)

فَلَمَّا رَأَوۡهُ زُلۡفَةً سِييَتۡ وُجُوهُ الَّذِينَ كَفَرُواۡ

But when they will see it approaching, the faces of those who disbelieve will change and turn black with sadness and in grief. (67:27)

and

إِذِ الۡقُلُوبُ لَدَى الۡحَنَاجِرِ كَاظِمِينَ

when the hearts will be at the throats Kazimin.

Qatadah said,

When the hearts reach the throats because of fear, and they will neither come out nor go back to their places.

This was also the view of Ikrimah, As-Suddi and others.

كَاظِمِينَ

(Kazimin),

means silent, for no one will speak without His permission:

يَوۡمَ يَقُومُ الرُّوحُ وَالۡمَلَـيِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنۡ أَذِنَ لَهُ الرَّحۡمَـنُ وَقَالَ صَوَاباً

The Day that Ar-Ruh (Jibril) and the angels will stand forth in rows, they will not speak except him whom the Most Gracious allows, and he will speak what is right. (78:38)

Ibn Jurayj said:

كَاظِمِينَ

(Kazimin),

It means weeping.

مَا لِلظَّالِمِينَ مِنۡ حَمِيمٍ وَلَاا شَفِيعٍ يُطَاعُ

There will be no friend, nor an intercessor for the wrongdoers, who could be given heed to.

means, those who wronged themselves by associating others in worship with Allah, will have no relative to help them and no intercessor who can plead on their behalf; all means of good will be cut off from them.

يَعۡلَمُ خَايِنَةَ الاَۡعۡيُنِ وَمَا تُخۡفِي الصُّدُورُ

Allah knows the fraud of the eyes, and all that the breasts conceal.

Allah tells us about His complete knowledge which encompasses all things, great and small, major and minor, so that people will take note that. He knows about them and they will have the proper sense of shyness before Allah. They will pay attention to the fact that He can see them, for He knows the fraud of the eyes, even if the eyes look innocent, and He knows what the hearts conceal.

Ad-Dahhak said:

خَايِنَةَ الاۡاَعۡيُنِ

(the fraud of the eyes),

A wink and a man saying that he has seen something when he has not seen it, or saying that he has not seen it when he did see it.

Ibn Abbas, may Allah be pleased with him, said,

Allah knows when the eye looks at something, whether it wants to commit an act of betrayal or not.

This was also the view of Mujahid and Qatadah.

Ibn Abbas, may Allah be pleased with him, commented on the Ayah:

وَمَا تُخۡفِي الصُّدُورُ

(and all that the breasts conceal).

He knows, if you were able to, whether you would commit Zina with a woman or not.

As-Suddi said:

وَمَا تُخۡفِي الصُّدُورُ

(and all that the breasts conceal).

meaning, of insinuating whispers

وَاللَّهُ يَقۡضِي بِالۡحَقِّ

And Allah judges with truth,

means, He judges with justice.

Al-A`mash narrated from Sa`id bin Jubayr from Ibn Abbas, may Allah be pleased with him, that this Ayah means:

He is able to reward those who do good with good and those who do evil with evil.

إِنَّ اللَّهَ هُوَ السَّمِيعُ الۡبَصِيرُ

Certainly, Allah! He is the All-Hearer, the All-Seer.

This is how it was interpreted by Ibn Abbas, may Allah be pleased with him.

This is like the Ayah:

لِيَجۡزِىَ الَّذِينَ أَسَاءُواۡ بِمَا عَمِلُواۡ وَيِجۡزِى الَّذِينَ أَحۡسَنُواۡ بِالۡحُسۡنَى

that He may requite those who do evil with that which they have done, and reward those who do good, with what is best. (53:31)

وَالَّذِينَ يَدۡعُونَ مِن دُونِهِ لَاا يَقۡضُونَ بِشَيۡءٍ

while those to whom they invoke besides Him, cannot judge anything.

وَالَّذِينَ يَدۡعُونَ مِن دُونِهِ

(while those to whom they invoke besides Him), means, the idols and false gods,

لَاا يَقۡضُونَ بِشَيۡءٍ

(cannot judge anything). means, they do not possess anything and they cannot judge anything.

إِنَّ اللَّهَ هُوَ السَّمِيعُ الۡبَصِيرُ

Certainly, Allah! He is the All-Hearer, the All-Seer.

means, He hears all that His creatures say and He knows all about them, so He guides whomsoever He wills and sends astray whomsoever He wills. And He judges with perfect justice in all of that

The Severe Punishment for the Disbelievers

Allah says,

أَوَ لَمۡ يَسِيرُوا

Have they not traveled,

`these people who disbelieve in your Message, O Muhammad,'

فِي الاَۡرۡضِ فَيَنظُرُوا كَيۡفَ كَانَ عَاقِبَةُ الَّذِينَ كَانُوا مِن قَبۡلِهِمۡ

in the land and seen what was the end of those who were before them,

means, the nations of the past who disbelieved in their Prophets (peace be upon them), for which the punishment came upon them even though they were stronger than Quraysh.

كَانُوا هُمۡ أَشَدَّ مِنۡهُمۡ قُوَّةً

They were superior to them in strength,

وَاثَارًا فِي الاۡاَرۡضِ

and in the traces in the land.

means, they left behind traces in the earth, such as structures, buildings and dwellings which these people (i.e., the Quraysh) cannot match. This is like the Ayat:

وَلَقَدۡ مَكَّنَـهُمۡ فِيمَأ إِن مَّكَّنَّـكُمۡ فِيهِ

And indeed We had firmly established them with that wherewith We have not established you! (46:26)

وَأَثَارُواۡ الاٌّرۡضَ وَعَمَرُوهَأ أَكۡثَرَ مِمَّا عَمَرُوهَا

and they tilled the earth and populated it in greater numbers than these have done. (30:9)

فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمۡ

But Allah seized them with punishment for their sins.

Yet despite this great strength, Allah punished them for their sin, which was their disbelief in their Messengers.

وَمَا كَانَ لَهُم مِّنَ اللَّهِ مِن وَاقٍ

And none had they to protect them from Allah.

means, they had no one who could protect them or ward off the punishment from them.

Then Allah mentions the reason why He punished them, and the sins which they committed.

Allah says

ذَلِكَ بِأَنَّهُمۡ كَانَت تَّأۡتِيهِمۡ رُسُلُهُم بِالۡبَيِّنَاتِ

That was because there came to them their Messengers with clear evidences,

meaning with clear proof and definitive evidence.

فَكَفَرُوا

but they disbelieved.

means, despite all these signs, they disbelieved and rejected the Message.

فَأَخَذَهُمُ اللَّهُ

So Allah seized them.

means, He destroyed them utterly, and a similar fate awaits the disbelievers.

إِنَّهُ قَوِيٌّ شَدِيدُ الۡعِقَابِ

Verily, He is All-Strong, Severe in punishment.

means, He is possessed of great strength and might.

شَدِيدُ الۡعِقَابِ

(Severe in punishment),

means, His punishment is severe and agonizing;

we seek refuge with Allah, may He be blessed and exalted, from that.