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

Different translation of هُوَ الَّذِي خَلَقَكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ثُمَّ لِتَكُونُوا شُيُوخًا ۚ وَمِنكُم مَّن يُتَوَفَّىٰ مِن قَبْلُ ۖ وَلِتَبْلُغُوا أَجَلًا مُّسَمًّى وَلَعَلَّكُمْ تَعْقِلُونَ

 Different translation of هُوَ الَّذِي خَلَقَكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ثُمَّ لِتَكُونُوا شُيُوخًا ۚ وَمِنكُم مَّن يُتَوَفَّىٰ مِن قَبْلُ ۖ وَلِتَبْلُغُوا أَجَلًا مُّسَمًّى وَلَعَلَّكُمْ تَعْقِلُونَ

Here are several well-known English translations of Qur’an 40:67 (Huwa alladhī khalaqakum min turābin thumma min nuṭfatin thumma min ʿalaqatin thumma yukhrijukum ṭiflan thumma litablughū ashuddakum thumma litakūnū shuyūkhā wa minkum man yutawaffā min qablu wa litablughū ajalan musamman walaʿallakum taʿqilūn):

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1. Sahih International

It is He who created you from dust, then from a sperm-drop, then from a clinging clot; then He brings you out as a child; then He develops you that you reach your [time of] maturity, then further that you become elderly. And among you is he who is taken in death before [that], so that you may reach a specified term; and perhaps you will use reason.

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2. Pickthall

He it is Who created you from dust, then from a drop (of seed) then from a clot, then bringeth you forth as a child, then (ordaineth) that ye attain full strength and afterward that ye become old men — though some among you die before — and that ye reach an appointed term, that haply ye may understand.

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3. Yusuf Ali (revised)

It is He Who created you from dust, then from a sperm-drop, then from a leech-like clot; then He brings you forth as a child; then that you may attain your full strength; then that you may become old—though some among you are called to die before—and that you may reach a Term appointed; in order that you may learn wisdom.

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4. Muhammad Asad

He it is who creates you out of dust, and then out of a drop of sperm, and then out of a germ-cell; then He brings you forth as an infant, and then He lets you grow [and reach] maturity, and then [He lets you live on] until you become old—though some of you are caused to die earlier—so that you might reach a term set [by Him], and that you might [learn to] use your reason.

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5. Abdel Haleem

It is He who created you from dust, then from a drop of fluid, then from a clinging form; He then brings you out as an infant, then He lets you grow to maturity, then to old age—though some of you die sooner—so that you may reach your appointed term and grow in understanding.

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If you want, I can also give you a word-for-word breakdown of this verse showing how each Arabic term maps into the translation. That would make the differences in meaning clearer. Would you like me to do that next?

You said:

If we say It is He who created you from dust, then from a sperm-drop, then from a clinging clot; then He brings you out as a child; then He develops you that you reach your [time of] maturity, then further that you become elderly. And among you is he who is taken in death before [that], and (some are left among you) so that they may reach a specified term; and perhaps you will use reason. in place of It is He who created you from dust, then from a sperm-drop, then from a clinging clot; then He brings you out as a child; then He develops you that you reach your [time of] maturity, then further that you become elderly. And among you is he who is taken in death before [that], so that you may reach a specified term; and perhaps you will use reason. then the meaning become clear. Is there any alternative translation.

2/2

ChatGPT said:

Yes — your rewording is trying to make explicit something that is only implied in the original Arabic.

In وَمِنكُم مَّن يُتَوَفَّىٰ مِن قَبْلُ ۖ وَلِتَبْلُغُوا أَجَلًا مُّسَمًّى, the وَ at the start of وَلِتَبْلُغُوا can be understood as:

• “and so that” (directly connected to what precedes), or

• “and [some are left among you] so that” (elliptical — implied subject, not explicitly stated).

Your version — “and (some are left among you) so that they may reach a specified term” — makes that ellipsis explicit, which does help clarity for English readers.

Here are a couple of alternative renderings that preserve that idea:

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Alternative 1 (explicit group distinction)

It is He who created you from dust, then from a sperm-drop, then from a clinging clot; then He brings you forth as an infant; then He allows you to reach maturity, and then further, to old age. And among you is he who is taken in death before this, while others are left so that they may reach an appointed term — and perhaps you will use reason.

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Alternative 2 (keeping flow but clarifying ellipsis)

It is He who created you from dust, then from a sperm-drop, then from a clinging clot; then He brings you out as a child; then He enables you to reach your full strength, then to grow old. And among you is he who dies before that, and among you is he who is spared so that he may reach a fixed term — so that you may understand.

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Alternative 3 (slightly more literal but adding implied meaning)

He is the One who created you from dust, then from a sperm-drop, then from a clot; then He brings you forth as an infant; then He lets you reach your maturity, and then your old age. Some of you die before this, and some are allowed to live so that they may reach a predetermined term — so that you might reason.