وَجَعَلۡنَا فِى ٱلۡأَرۡضِ رَوَٲسِىَ أَن تَمِيدَ بِهِمۡ وَجَعَلۡنَا فِيہَا فِجَاجً۬ا سُبُلاً۬ لَّعَلَّهُمۡ يَہۡتَدُونَ
And We placed within the earth firmly set mountains, lest it should shift with them, and We made therein [mountain] passes [as] roads that they might be guided.
Here Allah refutes those who claim that He has offspring among the angels -- exalted and sanctified be He. Some of the Arabs believed that the angels were the daughters of Allah, but Allah says:
(Glory to Him! They are but honored servants.) meaning, the angels are servants of Allah who are honored by Him and who hold high positions of noble status. They obey Him to the utmost in all their words and deeds.
(They speak not until He has spoken, and they act on His command.) meaning, they do not initiate any matter before Him or go against His commands; on the contrary, they hasten to do as He commands, and He encompasses them with His knowledge so that nothing whatsoever is hidden from Him.
(He knows what is before them, and what is behind them,)
(and they cannot intercede except for him with whom He is pleased.) This is like the Ayat:
(Who is he that can intercede with Him except with His permission) (2:255)
(Intercession with Him profits not except for him whom He permits) (34:23). There are many Ayat which say similar things.
(And they for fear of Him) means, because they fear Him.
(And they stand in awe. And if any of them should say: "Verily, I am a god besides Him,'') meaning, whoever claims to be a god instead of Allah, i.e., alongside Allah,
(such We should recompense with Hell. Thus We recompense the wrongdoers.) meaning, everyone who says this. This is a conditional sentence, and the condition stated does not necessarily have to take place. This is like the Ayat:
(Say: "If the Most Gracious had a son, then I am the first of worshippers.'') (43:81)
(If you join others in worship with Allah, (then) surely, (all) your deeds will be in vain, and you will certainly be among the losers.) (39:65)
(30. Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them And We have made from water every living thing. Will they not then believe) (31. And We have placed on the earth firm mountains, lest it should shake with them, and We placed therein broad highways for them to pass through, that they may be guided.) (32. And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs). (33. And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating.)
وَجَعَلۡنَا ٱلسَّمَآءَ سَقۡفً۬ا مَّحۡفُوظً۬اۖ وَهُمۡ عَنۡ ءَايَـٰتِہَا مُعۡرِضُونَ
And We made the sky a protected ceiling, but they, from its signs, are turning away.
Here Allah refutes those who claim that He has offspring among the angels -- exalted and sanctified be He. Some of the Arabs believed that the angels were the daughters of Allah, but Allah says:
(Glory to Him! They are but honored servants.) meaning, the angels are servants of Allah who are honored by Him and who hold high positions of noble status. They obey Him to the utmost in all their words and deeds.
(They speak not until He has spoken, and they act on His command.) meaning, they do not initiate any matter before Him or go against His commands; on the contrary, they hasten to do as He commands, and He encompasses them with His knowledge so that nothing whatsoever is hidden from Him.
(He knows what is before them, and what is behind them,)
(and they cannot intercede except for him with whom He is pleased.) This is like the Ayat:
(Who is he that can intercede with Him except with His permission) (2:255)
(Intercession with Him profits not except for him whom He permits) (34:23). There are many Ayat which say similar things.
(And they for fear of Him) means, because they fear Him.
(And they stand in awe. And if any of them should say: "Verily, I am a god besides Him,'') meaning, whoever claims to be a god instead of Allah, i.e., alongside Allah,
(such We should recompense with Hell. Thus We recompense the wrongdoers.) meaning, everyone who says this. This is a conditional sentence, and the condition stated does not necessarily have to take place. This is like the Ayat:
(Say: "If the Most Gracious had a son, then I am the first of worshippers.'') (43:81)
(If you join others in worship with Allah, (then) surely, (all) your deeds will be in vain, and you will certainly be among the losers.) (39:65)
(30. Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them And We have made from water every living thing. Will they not then believe) (31. And We have placed on the earth firm mountains, lest it should shake with them, and We placed therein broad highways for them to pass through, that they may be guided.) (32. And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs). (33. And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating.)
وَهُوَ ٱلَّذِى خَلَقَ ٱلَّيۡلَ وَٱلنَّہَارَ وَٱلشَّمۡسَ وَٱلۡقَمَرَۖ كُلٌّ۬ فِى فَلَكٍ۬ يَسۡبَحُونَ
And it is He who created the night and the day and the sun and the moon; all [heavenly bodies] in an orbit are swimming.
Here Allah refutes those who claim that He has offspring among the angels -- exalted and sanctified be He. Some of the Arabs believed that the angels were the daughters of Allah, but Allah says:
(Glory to Him! They are but honored servants.) meaning, the angels are servants of Allah who are honored by Him and who hold high positions of noble status. They obey Him to the utmost in all their words and deeds.
(They speak not until He has spoken, and they act on His command.) meaning, they do not initiate any matter before Him or go against His commands; on the contrary, they hasten to do as He commands, and He encompasses them with His knowledge so that nothing whatsoever is hidden from Him.
(He knows what is before them, and what is behind them,)
(and they cannot intercede except for him with whom He is pleased.) This is like the Ayat:
(Who is he that can intercede with Him except with His permission) (2:255)
(Intercession with Him profits not except for him whom He permits) (34:23). There are many Ayat which say similar things.
(And they for fear of Him) means, because they fear Him.
(And they stand in awe. And if any of them should say: "Verily, I am a god besides Him,'') meaning, whoever claims to be a god instead of Allah, i.e., alongside Allah,
(such We should recompense with Hell. Thus We recompense the wrongdoers.) meaning, everyone who says this. This is a conditional sentence, and the condition stated does not necessarily have to take place. This is like the Ayat:
(Say: "If the Most Gracious had a son, then I am the first of worshippers.'') (43:81)
(If you join others in worship with Allah, (then) surely, (all) your deeds will be in vain, and you will certainly be among the losers.) (39:65)
(30. Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them And We have made from water every living thing. Will they not then believe) (31. And We have placed on the earth firm mountains, lest it should shake with them, and We placed therein broad highways for them to pass through, that they may be guided.) (32. And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs). (33. And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating.)
وَمَا جَعَلۡنَا لِبَشَرٍ۬ مِّن قَبۡلِكَ ٱلۡخُلۡدَۖ أَفَإِيْن مِّتَّ فَهُمُ ٱلۡخَـٰلِدُونَ
And We did not grant to any man before you eternity [on earth]; so if you die — would they be eternal?
Sufyan Ath-Thawri narrated from his father from `Ikrimah that Ibn `Abbas was asked; "Did the night come first or the day'' He said, "Do you think that when the heavens and the earth were joined together, there was anything between them except darkness Thus you may know that the night came before the day. Ibn Abi Hatim recorded that Ibn `Umar said that a man came to him and questioned him about when the heavens and earth were joined together then they were parted. He said, "Go to that old man (Shaykh) and ask him, then come and tell me what he says to you.'' So he went to Ibn `Abbas and asked him. Ibn `Abbas said: "Yes, the heavens were joined together and it did not rain, and the earth was joined together and nothing grew. When living beings were created to populate the earth, rain came forth from the heavens and vegetation came forth from the earth.'' The man went back to Ibn `Umar and told him what had been said. Ibn `Umar said, "Now I know that Ibn `Abbas has been given knowledge of the Qur'an. He has spoken the truth, and this is how it was.'' Ibn `Umar said: "I did not like the daring attitude of Ibn `Abbas in his Tafsir of the Qur'an, but now I know that he has been given knowledge of the Qur'an.'' Sa`id bin Jubayr said: "The heavens and the earth were attached to one another, then when the heavens were raised up, the earth became separate from them, and this is their parting which was mentioned by Allah in His Book.'' Al-Hasan and Qatadah said, "They were joined together, then they were separated by this air.''
(And We have made from water every living thing. ) meaning, the origin of every living thing is in water. Imam Ahmad recorded that Abu Hurayrah said, "I said: O Messenger of Allah, when I see you I feel happy and content, tell me about everything.'' He said,
(Everything was created from water.) "I said, tell me about something which, if I do it, I will enter Paradise.'' He said:
(Spread (the greeting of) Salam, feed others, uphold the ties of kinship, and stand in prayer at night when people are sleeping. Then you will enter Paradise in peace.) This chain of narration fulfills the conditions of the Two Sahihs, apart from Abu Maymunah, who is one of the men of the Sunans, his first name was Salim; and At-Tirmidhi classed him as Sahih.
(And We have placed on the earth firm mountains,) means, mountains which stabilize the earth and keep it steady and lend it weight, lest it should shake with the people, i.e., move and tremble so that they would not be able to stand firm on it -- because it is covered with water, apart from one-quarter of its surface. So the land is exposed to the air and sun, so that its people may see the sky with its dazzling signs and evidence. So Allah says,
(lest it should shake with them, ) meaning, so that it will not shake with them.
(and We placed therein broad highways for them to pass through,) means, mountain passes through which they may travel from region to region, country to country. As we can see, the mountains form barriers between one land and another, so Allah created gaps -- passes -- in the mountains so that people may travel from here to there. So He says:
(that they may be guided.)
(And We have made the heaven a roof, safe and well-guarded.) means, covering the earth like a dome above it. This is like the Ayah,
(With Hands We constructed the heaven. Verily, We are able to extend the vastness of space thereof.) (51:47)
(By the heaven and Him Who built it.) (91:5)
(Have they not looked at the heaven above them, how We have made it and adorned it, and there are no rifts in it) (50:6). The building and making described here refers to the raising of the dome, as when the Messenger of Allah said,
(Islam is built on five.) i.e., five pillars, which can only refer to a tent as familiar among the Arabs.
(safe and well-guarded.) means, high and protected from anything reaching it. Mujahid said, "Raised up.''
(Yet they turn away from its signs.) This is like the Ayah:
(And how many a sign in the heavens and the earth they pass by, while they are averse therefrom) (12:105). They do not think about how Allah has created it, so vast and high, and adorned it with heavenly bodies both stationary and moving by night and day, such as the sun which completes its circuit in one day and night, until it completes its allotted time, which no one knows except Allah, Who created it and subjugated it and directed its course. Then Allah says, drawing attention to some of His signs,
(And He it is Who has created the night and the day,) meaning, the one with its darkness and stillness, and the other with its light and human interaction; sometimes the one is longer while the other is shorter, then they switch.
(and the sun and the moon,) the sun with its own light and its own path and orbit and allotted time, and the moon which shines with a different light and travels on a different path and has its own allotted time.
(each in an orbit floating.) means, revolving. Ibn `Abbas said, "They revolve like a spinning wheel, in a circle.'' This is like the Ayah:
((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the All-Mighty, the All-Knowing.) (6:96)
(34. And We granted not to any human being immortality before you; then if you die, would they live forever) (35. Everyone is going to taste death, and We shall test you with evil and with good by way of trial. And to Us you will be returned.)
كُلُّ نَفۡسٍ۬ ذَآٮِٕقَةُ ٱلۡمَوۡتِۗ وَنَبۡلُوكُم بِٱلشَّرِّ وَٱلۡخَيۡرِ فِتۡنَةً۬ۖ وَإِلَيۡنَا تُرۡجَعُونَ
Every soul will taste death. And We test you with evil and with good as trial; and to Us you will be returned.
Sufyan Ath-Thawri narrated from his father from `Ikrimah that Ibn `Abbas was asked; "Did the night come first or the day'' He said, "Do you think that when the heavens and the earth were joined together, there was anything between them except darkness Thus you may know that the night came before the day. Ibn Abi Hatim recorded that Ibn `Umar said that a man came to him and questioned him about when the heavens and earth were joined together then they were parted. He said, "Go to that old man (Shaykh) and ask him, then come and tell me what he says to you.'' So he went to Ibn `Abbas and asked him. Ibn `Abbas said: "Yes, the heavens were joined together and it did not rain, and the earth was joined together and nothing grew. When living beings were created to populate the earth, rain came forth from the heavens and vegetation came forth from the earth.'' The man went back to Ibn `Umar and told him what had been said. Ibn `Umar said, "Now I know that Ibn `Abbas has been given knowledge of the Qur'an. He has spoken the truth, and this is how it was.'' Ibn `Umar said: "I did not like the daring attitude of Ibn `Abbas in his Tafsir of the Qur'an, but now I know that he has been given knowledge of the Qur'an.'' Sa`id bin Jubayr said: "The heavens and the earth were attached to one another, then when the heavens were raised up, the earth became separate from them, and this is their parting which was mentioned by Allah in His Book.'' Al-Hasan and Qatadah said, "They were joined together, then they were separated by this air.''
(And We have made from water every living thing. ) meaning, the origin of every living thing is in water. Imam Ahmad recorded that Abu Hurayrah said, "I said: O Messenger of Allah, when I see you I feel happy and content, tell me about everything.'' He said,
(Everything was created from water.) "I said, tell me about something which, if I do it, I will enter Paradise.'' He said:
(Spread (the greeting of) Salam, feed others, uphold the ties of kinship, and stand in prayer at night when people are sleeping. Then you will enter Paradise in peace.) This chain of narration fulfills the conditions of the Two Sahihs, apart from Abu Maymunah, who is one of the men of the Sunans, his first name was Salim; and At-Tirmidhi classed him as Sahih.
(And We have placed on the earth firm mountains,) means, mountains which stabilize the earth and keep it steady and lend it weight, lest it should shake with the people, i.e., move and tremble so that they would not be able to stand firm on it -- because it is covered with water, apart from one-quarter of its surface. So the land is exposed to the air and sun, so that its people may see the sky with its dazzling signs and evidence. So Allah says,
(lest it should shake with them, ) meaning, so that it will not shake with them.
(and We placed therein broad highways for them to pass through,) means, mountain passes through which they may travel from region to region, country to country. As we can see, the mountains form barriers between one land and another, so Allah created gaps -- passes -- in the mountains so that people may travel from here to there. So He says:
(that they may be guided.)
(And We have made the heaven a roof, safe and well-guarded.) means, covering the earth like a dome above it. This is like the Ayah,
(With Hands We constructed the heaven. Verily, We are able to extend the vastness of space thereof.) (51:47)
(By the heaven and Him Who built it.) (91:5)
(Have they not looked at the heaven above them, how We have made it and adorned it, and there are no rifts in it) (50:6). The building and making described here refers to the raising of the dome, as when the Messenger of Allah said,
(Islam is built on five.) i.e., five pillars, which can only refer to a tent as familiar among the Arabs.
(safe and well-guarded.) means, high and protected from anything reaching it. Mujahid said, "Raised up.''
(Yet they turn away from its signs.) This is like the Ayah:
(And how many a sign in the heavens and the earth they pass by, while they are averse therefrom) (12:105). They do not think about how Allah has created it, so vast and high, and adorned it with heavenly bodies both stationary and moving by night and day, such as the sun which completes its circuit in one day and night, until it completes its allotted time, which no one knows except Allah, Who created it and subjugated it and directed its course. Then Allah says, drawing attention to some of His signs,
(And He it is Who has created the night and the day,) meaning, the one with its darkness and stillness, and the other with its light and human interaction; sometimes the one is longer while the other is shorter, then they switch.
(and the sun and the moon,) the sun with its own light and its own path and orbit and allotted time, and the moon which shines with a different light and travels on a different path and has its own allotted time.
(each in an orbit floating.) means, revolving. Ibn `Abbas said, "They revolve like a spinning wheel, in a circle.'' This is like the Ayah:
((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the All-Mighty, the All-Knowing.) (6:96)
(34. And We granted not to any human being immortality before you; then if you die, would they live forever) (35. Everyone is going to taste death, and We shall test you with evil and with good by way of trial. And to Us you will be returned.)
وَإِذَا رَءَاكَ ٱلَّذِينَ ڪَفَرُوٓاْ إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَـٰذَا ٱلَّذِى يَذۡڪُرُ ءَالِهَتَكُمۡ وَهُم بِذِڪۡرِ ٱلرَّحۡمَـٰنِ هُمۡ ڪَـٰفِرُونَ
And when those who disbelieve see you, [O Muhammad], they take you not except in ridicule, [saying], “Is this the one who insults your gods?” And they are, at the mention of the Most Merciful, disbelievers.
(And We granted not to any human being immortality before you;) means, O Muhammad.
(immortality) means, in this world. On the contrary,
(Whatsoever is on it (the earth) will perish. And the Face of your Lord full of majesty and honor will remain forever.) (55:26-27).
(then if you die) means, O Muhammad,
(would they live forever) means, they hope that they will live forever after you, but that will not happen; everything will pass away. So Allah says:
(Everyone is going to taste death,)
(and We shall test you with evil and with good by way of trial. ) Meaning, "We shall test you, sometimes with difficulties and sometimes with ease, to see who will give thanks and who will be ungrateful, who will have patience and who will despair.'' `Ali bin Abi Talhah reported from Ibn `Abbas:
(and We shall test you) means, We will test you,
(with evil and with good by way of trial.) means, with difficulties and with times of prosperity, with health and sickness, with richness and poverty, with lawful and unlawful, obedience and sin, with guidance and misguidance.
(And to Us you will be returned.) means, and We will requite you according to your deeds.
(36. And when those who disbelieved see you, they take you not except for mockery (saying): "Is this the one who talks about your gods'' While they disbelieve at the mention of the Most Gracious.) (37. Man is created of haste. I will show you My Ayat. So ask Me not to hasten (them).)
خُلِقَ ٱلۡإِنسَـٰنُ مِنۡ عَجَلٍ۬ۚ سَأُوْرِيكُمۡ ءَايَـٰتِى فَلَا تَسۡتَعۡجِلُونِ
Man was created of haste. I will show you My signs, so do not impatiently urge Me.
(And We granted not to any human being immortality before you;) means, O Muhammad.
(immortality) means, in this world. On the contrary,
(Whatsoever is on it (the earth) will perish. And the Face of your Lord full of majesty and honor will remain forever.) (55:26-27).
(then if you die) means, O Muhammad,
(would they live forever) means, they hope that they will live forever after you, but that will not happen; everything will pass away. So Allah says:
(Everyone is going to taste death,)
(and We shall test you with evil and with good by way of trial. ) Meaning, "We shall test you, sometimes with difficulties and sometimes with ease, to see who will give thanks and who will be ungrateful, who will have patience and who will despair.'' `Ali bin Abi Talhah reported from Ibn `Abbas:
(and We shall test you) means, We will test you,
(with evil and with good by way of trial.) means, with difficulties and with times of prosperity, with health and sickness, with richness and poverty, with lawful and unlawful, obedience and sin, with guidance and misguidance.
(And to Us you will be returned.) means, and We will requite you according to your deeds.
(36. And when those who disbelieved see you, they take you not except for mockery (saying): "Is this the one who talks about your gods'' While they disbelieve at the mention of the Most Gracious.) (37. Man is created of haste. I will show you My Ayat. So ask Me not to hasten (them).)
وَيَقُولُونَ مَتَىٰ هَـٰذَا ٱلۡوَعۡدُ إِن ڪُنتُمۡ صَـٰدِقِينَ
And they say, “When is this promise, if you should be truthful?”
(And when those who disbelieved see you,) meaning, the disbelievers of the Quraysh, such as Abu Jahl and his like.
(they take you not except for mockery) means, they make fun of you and insult you, saying,
("Is this the one who talks about your gods'') meaning, is this the one who insults your gods and ridicules your intelligence Allah says:
(While they disbelieve at the mention of the Most Gracious.) meaning, they disbelieve in Allah and yet they mock the Messenger of Allah . As Allah says:
(And when they see you, they treat you only in mockery (saying): "Is this the one whom Allah has sent as a Messenger He would have nearly misled us from our gods, had it not been that we were patient and constant in their worship!'' And they will know, when they see the torment, who it is that is most astray from the path!) (25:41-42)
(Man is created of haste.) This is like the Ayah:
(And man is ever hasty) (17:11), in all matters. The reason why the haste of man is mentioned here is that when mention is made of those who mock the Messenger, (the believers) will want to avenge them swiftly, and that so should happen sooner. Allah says,
(Man is created of haste.) because He delays (the punishment) until a time when, once He seizes him, He will never let him go. He delays it, then He hastens it; He waits, then He does not delay any longer. So He says:
(I will show you My Ayat) meaning, My vengeance, ruling and power over those who disobey Me.
(So ask Me not to hasten (them).)
(38. And they say: "When will this promise (come to pass), if you are truthful.'') (39. If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs, and they will not be helped.) (40. Nay, it will come upon them all of a sudden and will perplex them, and they will have no power to avert it nor will they get respite.)
لَوۡ يَعۡلَمُ ٱلَّذِينَ كَفَرُواْ حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ ٱلنَّارَ وَلَا عَن ظُهُورِهِمۡ وَلَا هُمۡ يُنصَرُونَ
If those who disbelieved but knew the time when they will not avert the Fire from their faces or from their backs and they will not be aided...
(And when those who disbelieved see you,) meaning, the disbelievers of the Quraysh, such as Abu Jahl and his like.
(they take you not except for mockery) means, they make fun of you and insult you, saying,
("Is this the one who talks about your gods'') meaning, is this the one who insults your gods and ridicules your intelligence Allah says:
(While they disbelieve at the mention of the Most Gracious.) meaning, they disbelieve in Allah and yet they mock the Messenger of Allah . As Allah says:
(And when they see you, they treat you only in mockery (saying): "Is this the one whom Allah has sent as a Messenger He would have nearly misled us from our gods, had it not been that we were patient and constant in their worship!'' And they will know, when they see the torment, who it is that is most astray from the path!) (25:41-42)
(Man is created of haste.) This is like the Ayah:
(And man is ever hasty) (17:11), in all matters. The reason why the haste of man is mentioned here is that when mention is made of those who mock the Messenger, (the believers) will want to avenge them swiftly, and that so should happen sooner. Allah says,
(Man is created of haste.) because He delays (the punishment) until a time when, once He seizes him, He will never let him go. He delays it, then He hastens it; He waits, then He does not delay any longer. So He says:
(I will show you My Ayat) meaning, My vengeance, ruling and power over those who disobey Me.
(So ask Me not to hasten (them).)
(38. And they say: "When will this promise (come to pass), if you are truthful.'') (39. If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs, and they will not be helped.) (40. Nay, it will come upon them all of a sudden and will perplex them, and they will have no power to avert it nor will they get respite.)
بَلۡ تَأۡتِيهِم بَغۡتَةً۬ فَتَبۡهَتُہُمۡ فَلَا يَسۡتَطِيعُونَ رَدَّهَا وَلَا هُمۡ يُنظَرُونَ
Rather, it will come to them unexpectedly and bewilder them, and they will not be able to repel it, nor will they be reprieved.
(And when those who disbelieved see you,) meaning, the disbelievers of the Quraysh, such as Abu Jahl and his like.
(they take you not except for mockery) means, they make fun of you and insult you, saying,
("Is this the one who talks about your gods'') meaning, is this the one who insults your gods and ridicules your intelligence Allah says:
(While they disbelieve at the mention of the Most Gracious.) meaning, they disbelieve in Allah and yet they mock the Messenger of Allah . As Allah says:
(And when they see you, they treat you only in mockery (saying): "Is this the one whom Allah has sent as a Messenger He would have nearly misled us from our gods, had it not been that we were patient and constant in their worship!'' And they will know, when they see the torment, who it is that is most astray from the path!) (25:41-42)
(Man is created of haste.) This is like the Ayah:
(And man is ever hasty) (17:11), in all matters. The reason why the haste of man is mentioned here is that when mention is made of those who mock the Messenger, (the believers) will want to avenge them swiftly, and that so should happen sooner. Allah says,
(Man is created of haste.) because He delays (the punishment) until a time when, once He seizes him, He will never let him go. He delays it, then He hastens it; He waits, then He does not delay any longer. So He says:
(I will show you My Ayat) meaning, My vengeance, ruling and power over those who disobey Me.
(So ask Me not to hasten (them).)
(38. And they say: "When will this promise (come to pass), if you are truthful.'') (39. If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs, and they will not be helped.) (40. Nay, it will come upon them all of a sudden and will perplex them, and they will have no power to avert it nor will they get respite.)