Sentence with AFAMAN is comparative and second part remains implied.

 If we say Then is the one upon whom the Word of punishment has become due like one who is saved—then will you (O Messenger) rescue the one who is in the Fire?” Here like one who is saved is implied, why

Yes — in 39:19, the phrase "like one who is saved" is not explicitly in the Arabic, but it is implied by the rhetorical structure.

Let’s break down why.

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1️⃣ The Arabic Structure

The verse begins:

أَفَمَنْ حَقَّ عَلَيْهِ كَلِمَةُ الْعَذَابِ
Afaman ḥaqqa ʿalayhi kalimatu al-ʿadhāb
“Then is the one upon whom the word of punishment has become due…”

In classical Arabic, this Afaman construction is often elliptical — it sets up a comparison, but omits the second part because it’s obvious from context.
The mind naturally supplies: “... like one who is saved?” or “... like one who is safe from punishment?”

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2️⃣ Parallel Usage in the Qur’an

This same rhetorical style appears in other verses:

• 32:18:

  أَفَمَنْ كَانَ مُؤْمِنًا كَمَنْ كَانَ فَاسِقًا
  Is the one who is a believer like the one who is defiantly disobedient? They are not equal.

• 28:61:

  أَفَمَنْ وَعَدْنَاهُ وَعْدًا حَسَنًا ... كَمَنْ مَتَّعْنَاهُ ...
  Is one whom We promised a good promise… like one whom We granted enjoyment of this world…?

In 39:19, the “like one who is saved” is understood the same way — the rhetorical question leaves the second half unsaid because the listener already knows the answer: no, they are not equal.

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3️⃣ Why Arabic Leaves It Out

• Brevity for emphasis: Classical Arabic often omits the obvious half of a contrast to make the point sharper.

• Listener engagement: By leaving part unsaid, it forces the listener to mentally supply it — making the truth feel self-evident.

• Stylistic eloquence: This is a hallmark of Qur’anic style — compressing meaning into fewer words without losing clarity.

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4️⃣ How the Rest of the Verse Completes the Thought

After the implied “…like one who is saved?”, Allah says:

أَفَأَنتَ تُنقِذُ مَن فِي النَّارِ
Then will you (O Messenger) rescue the one who is in the Fire?

This confirms the intended contrast:

• First half — a person doomed to punishment.

• Second half — obviously not like a person rescued from the Fire; in fact, such a person cannot be rescued unless Allah wills.

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✅ In short:
The “like one who is saved” is not in the words but in the grammar and logic of the rhetorical question. The Qur’an leaves it implied because the listener already understands that the opposite condition is being contrasted, and the following phrase “then will you rescue…” seals that understanding