وَلَوِ ٱتَّبَعَ ٱلۡحَقُّ أَهۡوَآءَهُمۡ لَفَسَدَتِ ٱلسَّمَـٰوَٲتُ وَٱلۡأَرۡضُ وَمَن فِيهِنَّۚ بَلۡ أَتَيۡنَـٰهُم بِذِڪۡرِهِمۡ فَهُمۡ عَن ذِكۡرِهِم مُّعۡرِضُونَ
But if the Truth had followed their inclinations, the heavens and the earth and whoever is in them would have been ruined. Rather, We have brought them their message, but they, from their message, are turning away.
Allah tells us of His justice towards His servants in this world, in that He does not task any person except according to his capacity, i.e., He does not burden any soul with more than it can bear. On the Day of Resurrection He will call them to account for their deeds, which He has recorded in a written Book from which nothing is omitted. He says:
(and with Us is a Record which speaks the truth,) meaning, the Book of deeds
(and they will not be wronged.) means, nothing will be omitted from their record of good deeds. As for evil deeds, He will forgive and overlook many of them in the case of His believing servants. Then Allah says, denouncing the disbelievers and idolators of the Quraysh:
(Nay, but their hearts are covered), meaning because of negligence and misguidance,
(from this.) means, the Qur'an which Allah revealed to His Messenger .
(and they have other deeds, besides which they are doing.) Al-Hakam bin Aban narrated from `Ikrimah, from Ibn `Abbas that
(and they have other deeds,) means, evil deeds apart from that, i.e., Shirk,
(which they are doing.) means, which they will inevitably do. This was also narrated from Mujahid, Al-Hasan and others. Others said that this phrase means:
(And they have other deeds, besides which they are doing.) It was decreed that they would do evil deeds, and they will inevitably do them before they die, so that the word of punishment may be justified against them. A similar view was narrated from Muqatil bin Hayyan, As-Suddi and `Abdur-Rahman bin Zayd bin Aslam. This is a clear and appropriate meaning. We have already quoted from the Hadith of Ibn Mas`ud:
(By Him besides Whom there is no other God, a man may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell, then he will enter Hell...)
(Until when We seize those of them who lead a luxurious life with punishment; behold, they make humble invocation with a loud voice.) means, when the punishment and vengeance of Allah comes to those who are living a happy life of luxury in this world and overtakes them,
(behold, they make humble invocation with a loud voice.) means, they scream their calls for help. This is like the Ayat:
(And leave Me Alone (to deal) with the beliers, those who are in possession of good things of life. And give them respite for a little while. Verily, with Us are fetters, and a raging Fire.) (73:11-12)
(How many a generation have We destroyed before them! And they cried out when there was no longer time for escape.) (38:3)
(Invoke not loudly this day! Certainly you shall not be helped by Us. ) means, no one is going to save you from what has happened to you, whether you scream aloud or remain silent. There is no escape and no way out. It is inevitable: the punishment will surely come to you. Then Allah mentions the greatest of their sins:
(Indeed My Ayat used to be recited to you, but you used to turn back on your heels.) meaning, when you were called, you refused and resisted.
("This is because, when Allah Alone was invoked, you disbelieved, but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!'') (40:12)
(In pride, talking evil about it by night.) refers to the arrogant pride which the Quraysh felt because they believed themselves to be the guardians of the Ka`bah, when in fact this was not the case. As An-Nasa'i said in his Tafsir of this Ayah in his Sunan: Ahmad bin Sulayman told us that `Ubaydullah told us from Isra`il, from `Abdul-A`la that he heard Sa`id bin Jubayr narrating that Ibn `Abbas said, "Talking by late night became disapproved of when this Ayah was revealed:
(In pride, talking evil about it by night.) He said, "They boasted about the Ka`bah and said, `We are its people who stay up talking at night.' They used to boast and stay up and talk at night around the Ka`bah. They did not use it for the proper purpose, and so in effect they had abandoned it.''
(68. Have they not pondered over the Word, or has there come to them what had not come to their fathers of old) (69. Or is it that they did not recognize their Messenger so they deny him) (70. Or they say: There is madness in him Nay, but he brought them the truth, but most of them are averse to the truth.) (71. And if Al-Haqq had followed their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! Nay, We have brought them their reminder, but they turn away from their reminder.) (72. Or is it that you ask them for some Kharj But the recompense of your Lord is better, and He is the Best of those who give sustenance.) (73. And certainly, you call them to the straight path.) (74. And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) (75. And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.)
أَمۡ تَسۡـَٔلُهُمۡ خَرۡجً۬ا فَخَرَاجُ رَبِّكَ خَيۡرٌ۬ۖ وَهُوَ خَيۡرُ ٱلرَّٲزِقِينَ
Or do you, [O Muhammad], ask them for payment? But the reward of your Lord is best, and He is the best of providers.
Allah tells us of His justice towards His servants in this world, in that He does not task any person except according to his capacity, i.e., He does not burden any soul with more than it can bear. On the Day of Resurrection He will call them to account for their deeds, which He has recorded in a written Book from which nothing is omitted. He says:
(and with Us is a Record which speaks the truth,) meaning, the Book of deeds
(and they will not be wronged.) means, nothing will be omitted from their record of good deeds. As for evil deeds, He will forgive and overlook many of them in the case of His believing servants. Then Allah says, denouncing the disbelievers and idolators of the Quraysh:
(Nay, but their hearts are covered), meaning because of negligence and misguidance,
(from this.) means, the Qur'an which Allah revealed to His Messenger .
(and they have other deeds, besides which they are doing.) Al-Hakam bin Aban narrated from `Ikrimah, from Ibn `Abbas that
(and they have other deeds,) means, evil deeds apart from that, i.e., Shirk,
(which they are doing.) means, which they will inevitably do. This was also narrated from Mujahid, Al-Hasan and others. Others said that this phrase means:
(And they have other deeds, besides which they are doing.) It was decreed that they would do evil deeds, and they will inevitably do them before they die, so that the word of punishment may be justified against them. A similar view was narrated from Muqatil bin Hayyan, As-Suddi and `Abdur-Rahman bin Zayd bin Aslam. This is a clear and appropriate meaning. We have already quoted from the Hadith of Ibn Mas`ud:
(By Him besides Whom there is no other God, a man may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell, then he will enter Hell...)
(Until when We seize those of them who lead a luxurious life with punishment; behold, they make humble invocation with a loud voice.) means, when the punishment and vengeance of Allah comes to those who are living a happy life of luxury in this world and overtakes them,
(behold, they make humble invocation with a loud voice.) means, they scream their calls for help. This is like the Ayat:
(And leave Me Alone (to deal) with the beliers, those who are in possession of good things of life. And give them respite for a little while. Verily, with Us are fetters, and a raging Fire.) (73:11-12)
(How many a generation have We destroyed before them! And they cried out when there was no longer time for escape.) (38:3)
(Invoke not loudly this day! Certainly you shall not be helped by Us. ) means, no one is going to save you from what has happened to you, whether you scream aloud or remain silent. There is no escape and no way out. It is inevitable: the punishment will surely come to you. Then Allah mentions the greatest of their sins:
(Indeed My Ayat used to be recited to you, but you used to turn back on your heels.) meaning, when you were called, you refused and resisted.
("This is because, when Allah Alone was invoked, you disbelieved, but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!'') (40:12)
(In pride, talking evil about it by night.) refers to the arrogant pride which the Quraysh felt because they believed themselves to be the guardians of the Ka`bah, when in fact this was not the case. As An-Nasa'i said in his Tafsir of this Ayah in his Sunan: Ahmad bin Sulayman told us that `Ubaydullah told us from Isra`il, from `Abdul-A`la that he heard Sa`id bin Jubayr narrating that Ibn `Abbas said, "Talking by late night became disapproved of when this Ayah was revealed:
(In pride, talking evil about it by night.) He said, "They boasted about the Ka`bah and said, `We are its people who stay up talking at night.' They used to boast and stay up and talk at night around the Ka`bah. They did not use it for the proper purpose, and so in effect they had abandoned it.''
(68. Have they not pondered over the Word, or has there come to them what had not come to their fathers of old) (69. Or is it that they did not recognize their Messenger so they deny him) (70. Or they say: There is madness in him Nay, but he brought them the truth, but most of them are averse to the truth.) (71. And if Al-Haqq had followed their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! Nay, We have brought them their reminder, but they turn away from their reminder.) (72. Or is it that you ask them for some Kharj But the recompense of your Lord is better, and He is the Best of those who give sustenance.) (73. And certainly, you call them to the straight path.) (74. And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) (75. And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.)
وَإِنَّكَ لَتَدۡعُوهُمۡ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬
And indeed, you invite them to a straight path.
Allah tells us of His justice towards His servants in this world, in that He does not task any person except according to his capacity, i.e., He does not burden any soul with more than it can bear. On the Day of Resurrection He will call them to account for their deeds, which He has recorded in a written Book from which nothing is omitted. He says:
(and with Us is a Record which speaks the truth,) meaning, the Book of deeds
(and they will not be wronged.) means, nothing will be omitted from their record of good deeds. As for evil deeds, He will forgive and overlook many of them in the case of His believing servants. Then Allah says, denouncing the disbelievers and idolators of the Quraysh:
(Nay, but their hearts are covered), meaning because of negligence and misguidance,
(from this.) means, the Qur'an which Allah revealed to His Messenger .
(and they have other deeds, besides which they are doing.) Al-Hakam bin Aban narrated from `Ikrimah, from Ibn `Abbas that
(and they have other deeds,) means, evil deeds apart from that, i.e., Shirk,
(which they are doing.) means, which they will inevitably do. This was also narrated from Mujahid, Al-Hasan and others. Others said that this phrase means:
(And they have other deeds, besides which they are doing.) It was decreed that they would do evil deeds, and they will inevitably do them before they die, so that the word of punishment may be justified against them. A similar view was narrated from Muqatil bin Hayyan, As-Suddi and `Abdur-Rahman bin Zayd bin Aslam. This is a clear and appropriate meaning. We have already quoted from the Hadith of Ibn Mas`ud:
(By Him besides Whom there is no other God, a man may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell, then he will enter Hell...)
(Until when We seize those of them who lead a luxurious life with punishment; behold, they make humble invocation with a loud voice.) means, when the punishment and vengeance of Allah comes to those who are living a happy life of luxury in this world and overtakes them,
(behold, they make humble invocation with a loud voice.) means, they scream their calls for help. This is like the Ayat:
(And leave Me Alone (to deal) with the beliers, those who are in possession of good things of life. And give them respite for a little while. Verily, with Us are fetters, and a raging Fire.) (73:11-12)
(How many a generation have We destroyed before them! And they cried out when there was no longer time for escape.) (38:3)
(Invoke not loudly this day! Certainly you shall not be helped by Us. ) means, no one is going to save you from what has happened to you, whether you scream aloud or remain silent. There is no escape and no way out. It is inevitable: the punishment will surely come to you. Then Allah mentions the greatest of their sins:
(Indeed My Ayat used to be recited to you, but you used to turn back on your heels.) meaning, when you were called, you refused and resisted.
("This is because, when Allah Alone was invoked, you disbelieved, but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!'') (40:12)
(In pride, talking evil about it by night.) refers to the arrogant pride which the Quraysh felt because they believed themselves to be the guardians of the Ka`bah, when in fact this was not the case. As An-Nasa'i said in his Tafsir of this Ayah in his Sunan: Ahmad bin Sulayman told us that `Ubaydullah told us from Isra`il, from `Abdul-A`la that he heard Sa`id bin Jubayr narrating that Ibn `Abbas said, "Talking by late night became disapproved of when this Ayah was revealed:
(In pride, talking evil about it by night.) He said, "They boasted about the Ka`bah and said, `We are its people who stay up talking at night.' They used to boast and stay up and talk at night around the Ka`bah. They did not use it for the proper purpose, and so in effect they had abandoned it.''
(68. Have they not pondered over the Word, or has there come to them what had not come to their fathers of old) (69. Or is it that they did not recognize their Messenger so they deny him) (70. Or they say: There is madness in him Nay, but he brought them the truth, but most of them are averse to the truth.) (71. And if Al-Haqq had followed their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! Nay, We have brought them their reminder, but they turn away from their reminder.) (72. Or is it that you ask them for some Kharj But the recompense of your Lord is better, and He is the Best of those who give sustenance.) (73. And certainly, you call them to the straight path.) (74. And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) (75. And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.)
وَإِنَّ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأَخِرَةِ عَنِ ٱلصِّرَٲطِ لَنَـٰكِبُونَ
But indeed, those who do not believe in the Hereafter are deviating from the path.
Allah tells us of His justice towards His servants in this world, in that He does not task any person except according to his capacity, i.e., He does not burden any soul with more than it can bear. On the Day of Resurrection He will call them to account for their deeds, which He has recorded in a written Book from which nothing is omitted. He says:
(and with Us is a Record which speaks the truth,) meaning, the Book of deeds
(and they will not be wronged.) means, nothing will be omitted from their record of good deeds. As for evil deeds, He will forgive and overlook many of them in the case of His believing servants. Then Allah says, denouncing the disbelievers and idolators of the Quraysh:
(Nay, but their hearts are covered), meaning because of negligence and misguidance,
(from this.) means, the Qur'an which Allah revealed to His Messenger .
(and they have other deeds, besides which they are doing.) Al-Hakam bin Aban narrated from `Ikrimah, from Ibn `Abbas that
(and they have other deeds,) means, evil deeds apart from that, i.e., Shirk,
(which they are doing.) means, which they will inevitably do. This was also narrated from Mujahid, Al-Hasan and others. Others said that this phrase means:
(And they have other deeds, besides which they are doing.) It was decreed that they would do evil deeds, and they will inevitably do them before they die, so that the word of punishment may be justified against them. A similar view was narrated from Muqatil bin Hayyan, As-Suddi and `Abdur-Rahman bin Zayd bin Aslam. This is a clear and appropriate meaning. We have already quoted from the Hadith of Ibn Mas`ud:
(By Him besides Whom there is no other God, a man may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell, then he will enter Hell...)
(Until when We seize those of them who lead a luxurious life with punishment; behold, they make humble invocation with a loud voice.) means, when the punishment and vengeance of Allah comes to those who are living a happy life of luxury in this world and overtakes them,
(behold, they make humble invocation with a loud voice.) means, they scream their calls for help. This is like the Ayat:
(And leave Me Alone (to deal) with the beliers, those who are in possession of good things of life. And give them respite for a little while. Verily, with Us are fetters, and a raging Fire.) (73:11-12)
(How many a generation have We destroyed before them! And they cried out when there was no longer time for escape.) (38:3)
(Invoke not loudly this day! Certainly you shall not be helped by Us. ) means, no one is going to save you from what has happened to you, whether you scream aloud or remain silent. There is no escape and no way out. It is inevitable: the punishment will surely come to you. Then Allah mentions the greatest of their sins:
(Indeed My Ayat used to be recited to you, but you used to turn back on your heels.) meaning, when you were called, you refused and resisted.
("This is because, when Allah Alone was invoked, you disbelieved, but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!'') (40:12)
(In pride, talking evil about it by night.) refers to the arrogant pride which the Quraysh felt because they believed themselves to be the guardians of the Ka`bah, when in fact this was not the case. As An-Nasa'i said in his Tafsir of this Ayah in his Sunan: Ahmad bin Sulayman told us that `Ubaydullah told us from Isra`il, from `Abdul-A`la that he heard Sa`id bin Jubayr narrating that Ibn `Abbas said, "Talking by late night became disapproved of when this Ayah was revealed:
(In pride, talking evil about it by night.) He said, "They boasted about the Ka`bah and said, `We are its people who stay up talking at night.' They used to boast and stay up and talk at night around the Ka`bah. They did not use it for the proper purpose, and so in effect they had abandoned it.''
(68. Have they not pondered over the Word, or has there come to them what had not come to their fathers of old) (69. Or is it that they did not recognize their Messenger so they deny him) (70. Or they say: There is madness in him Nay, but he brought them the truth, but most of them are averse to the truth.) (71. And if Al-Haqq had followed their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! Nay, We have brought them their reminder, but they turn away from their reminder.) (72. Or is it that you ask them for some Kharj But the recompense of your Lord is better, and He is the Best of those who give sustenance.) (73. And certainly, you call them to the straight path.) (74. And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) (75. And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.)
۞ وَلَوۡ رَحِمۡنَـٰهُمۡ وَكَشَفۡنَا مَا بِهِم مِّن ضُرٍّ۬ لَّلَجُّواْ فِى طُغۡيَـٰنِهِمۡ يَعۡمَهُونَ
And even if We gave them mercy and removed what was upon them of affliction, they would persist in their transgression, wandering blindly.
Allah tells us of His justice towards His servants in this world, in that He does not task any person except according to his capacity, i.e., He does not burden any soul with more than it can bear. On the Day of Resurrection He will call them to account for their deeds, which He has recorded in a written Book from which nothing is omitted. He says:
(and with Us is a Record which speaks the truth,) meaning, the Book of deeds
(and they will not be wronged.) means, nothing will be omitted from their record of good deeds. As for evil deeds, He will forgive and overlook many of them in the case of His believing servants. Then Allah says, denouncing the disbelievers and idolators of the Quraysh:
(Nay, but their hearts are covered), meaning because of negligence and misguidance,
(from this.) means, the Qur'an which Allah revealed to His Messenger .
(and they have other deeds, besides which they are doing.) Al-Hakam bin Aban narrated from `Ikrimah, from Ibn `Abbas that
(and they have other deeds,) means, evil deeds apart from that, i.e., Shirk,
(which they are doing.) means, which they will inevitably do. This was also narrated from Mujahid, Al-Hasan and others. Others said that this phrase means:
(And they have other deeds, besides which they are doing.) It was decreed that they would do evil deeds, and they will inevitably do them before they die, so that the word of punishment may be justified against them. A similar view was narrated from Muqatil bin Hayyan, As-Suddi and `Abdur-Rahman bin Zayd bin Aslam. This is a clear and appropriate meaning. We have already quoted from the Hadith of Ibn Mas`ud:
(By Him besides Whom there is no other God, a man may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell, then he will enter Hell...)
(Until when We seize those of them who lead a luxurious life with punishment; behold, they make humble invocation with a loud voice.) means, when the punishment and vengeance of Allah comes to those who are living a happy life of luxury in this world and overtakes them,
(behold, they make humble invocation with a loud voice.) means, they scream their calls for help. This is like the Ayat:
(And leave Me Alone (to deal) with the beliers, those who are in possession of good things of life. And give them respite for a little while. Verily, with Us are fetters, and a raging Fire.) (73:11-12)
(How many a generation have We destroyed before them! And they cried out when there was no longer time for escape.) (38:3)
(Invoke not loudly this day! Certainly you shall not be helped by Us. ) means, no one is going to save you from what has happened to you, whether you scream aloud or remain silent. There is no escape and no way out. It is inevitable: the punishment will surely come to you. Then Allah mentions the greatest of their sins:
(Indeed My Ayat used to be recited to you, but you used to turn back on your heels.) meaning, when you were called, you refused and resisted.
("This is because, when Allah Alone was invoked, you disbelieved, but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!'') (40:12)
(In pride, talking evil about it by night.) refers to the arrogant pride which the Quraysh felt because they believed themselves to be the guardians of the Ka`bah, when in fact this was not the case. As An-Nasa'i said in his Tafsir of this Ayah in his Sunan: Ahmad bin Sulayman told us that `Ubaydullah told us from Isra`il, from `Abdul-A`la that he heard Sa`id bin Jubayr narrating that Ibn `Abbas said, "Talking by late night became disapproved of when this Ayah was revealed:
(In pride, talking evil about it by night.) He said, "They boasted about the Ka`bah and said, `We are its people who stay up talking at night.' They used to boast and stay up and talk at night around the Ka`bah. They did not use it for the proper purpose, and so in effect they had abandoned it.''
(68. Have they not pondered over the Word, or has there come to them what had not come to their fathers of old) (69. Or is it that they did not recognize their Messenger so they deny him) (70. Or they say: There is madness in him Nay, but he brought them the truth, but most of them are averse to the truth.) (71. And if Al-Haqq had followed their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! Nay, We have brought them their reminder, but they turn away from their reminder.) (72. Or is it that you ask them for some Kharj But the recompense of your Lord is better, and He is the Best of those who give sustenance.) (73. And certainly, you call them to the straight path.) (74. And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) (75. And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.)
وَلَقَدۡ أَخَذۡنَـٰهُم بِٱلۡعَذَابِ فَمَا ٱسۡتَكَانُواْ لِرَبِّہِمۡ وَمَا يَتَضَرَّعُونَ
And We had gripped them with suffering [as a warning], but they did not yield to their Lord, nor did they humbly supplicate, [and will continue thus]
(And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) meaning, they have gone astray and deviated.
(And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.) Here Allah tells of their stubbornness in their disbelief, in that even if He had removed the calamity from them and made them understand the Qur'an, they still would not follow it; they would still persist in their disbelief and stubborn transgression. This is like the Ayat:
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion.) (8:23)
(And if (Lauw) 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 (to the world), they would certainly revert to that which they were forbidden.) (6:27-29) Until His statement:
(be resurrected) This has to do with the knowledge of Allah. He knows about some- thing that will not happen, but if it were to happen, He knows how it would be. Ad-Dahhak reported from Ibn `Abbas: "Every- thing that is implied in the word:
(If (Lauw)) is something that will never happen.''
(76. And indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) (77. Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) (78. It is He Who has created for you hearing, eyes, and hearts. Little thanks you give.) (79. And it is He Who has created you on the earth, and to Him you shall be gathered back.) (80. And it is He Who gives life and causes death, and His is the alternation of night and day. Will you not then understand) (81. Nay, but they say the like of what the men of old said.) (82. They said: "When we are dead and have become dust and bones, shall we be resurrected indeed'') (83. "Verily, this we have been promised -- we and our fathers before! This is only (from) tales of the ancients!'') Allah's saying:
(And indeed We seized them with punishment,) means, `We tried and tested them with difficulties and calamities.' His saying:
(but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) means, that did not deter them from their disbelief and resistance, rather they persisted in their sin and misguidance,
(but they humbled not themselves)
(nor did they invoke (Allah) with submission to Him. ) they did not call on Him. This is like the Ayah:
(When Our torment reached them, why then did they not humble themselves But their hearts became hardened,) (6:43) Ibn Abi Hatim recorded that Ibn `Abbas said, "Abu Sufyan came to the Messenger of Allah and said, `O Muhammad, I ask you by Allah and by the ties of kinship between us, we have been reduced to eating camel hair and blood.' Then Allah revealed,
(And indeed We seized them with punishment, but they humbled not themselves.) This was also recorded by An-Nasa'i. The basis of this Hadith is in the Two Sahihs, where it says that the Messenger of Allah prayed against the Quraysh when he could not make any headway with them, and he said,
(O Allah, help me against them sending on them seven years (of famine) like the seven (years of drought) of Yusuf.)
(Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) When the command of Allah reaches them and the Hour comes to them suddenly, and they are overtaken by the punishment of Allah which they were not expecting, then they will despair of any ease and goodness, and all their hopes will disappear.
حَتَّىٰٓ إِذَا فَتَحۡنَا عَلَيۡہِم بَابً۬ا ذَا عَذَابٍ۬ شَدِيدٍ إِذَا هُمۡ فِيهِ مُبۡلِسُونَ
Until when We have opened before them a door of severe punishment, immediately they will be therein in despair.
(And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) meaning, they have gone astray and deviated.
(And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.) Here Allah tells of their stubbornness in their disbelief, in that even if He had removed the calamity from them and made them understand the Qur'an, they still would not follow it; they would still persist in their disbelief and stubborn transgression. This is like the Ayat:
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion.) (8:23)
(And if (Lauw) 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 (to the world), they would certainly revert to that which they were forbidden.) (6:27-29) Until His statement:
(be resurrected) This has to do with the knowledge of Allah. He knows about some- thing that will not happen, but if it were to happen, He knows how it would be. Ad-Dahhak reported from Ibn `Abbas: "Every- thing that is implied in the word:
(If (Lauw)) is something that will never happen.''
(76. And indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) (77. Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) (78. It is He Who has created for you hearing, eyes, and hearts. Little thanks you give.) (79. And it is He Who has created you on the earth, and to Him you shall be gathered back.) (80. And it is He Who gives life and causes death, and His is the alternation of night and day. Will you not then understand) (81. Nay, but they say the like of what the men of old said.) (82. They said: "When we are dead and have become dust and bones, shall we be resurrected indeed'') (83. "Verily, this we have been promised -- we and our fathers before! This is only (from) tales of the ancients!'') Allah's saying:
(And indeed We seized them with punishment,) means, `We tried and tested them with difficulties and calamities.' His saying:
(but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) means, that did not deter them from their disbelief and resistance, rather they persisted in their sin and misguidance,
(but they humbled not themselves)
(nor did they invoke (Allah) with submission to Him. ) they did not call on Him. This is like the Ayah:
(When Our torment reached them, why then did they not humble themselves But their hearts became hardened,) (6:43) Ibn Abi Hatim recorded that Ibn `Abbas said, "Abu Sufyan came to the Messenger of Allah and said, `O Muhammad, I ask you by Allah and by the ties of kinship between us, we have been reduced to eating camel hair and blood.' Then Allah revealed,
(And indeed We seized them with punishment, but they humbled not themselves.) This was also recorded by An-Nasa'i. The basis of this Hadith is in the Two Sahihs, where it says that the Messenger of Allah prayed against the Quraysh when he could not make any headway with them, and he said,
(O Allah, help me against them sending on them seven years (of famine) like the seven (years of drought) of Yusuf.)
(Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) When the command of Allah reaches them and the Hour comes to them suddenly, and they are overtaken by the punishment of Allah which they were not expecting, then they will despair of any ease and goodness, and all their hopes will disappear.
وَهُوَ ٱلَّذِىٓ أَنشَأَ لَكُمُ ٱلسَّمۡعَ وَٱلۡأَبۡصَـٰرَ وَٱلۡأَفۡـِٔدَةَۚ قَلِيلاً۬ مَّا تَشۡكُرُونَ
And it is He who produced for you hearing and vision and hearts; little are you grateful.
(And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) meaning, they have gone astray and deviated.
(And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.) Here Allah tells of their stubbornness in their disbelief, in that even if He had removed the calamity from them and made them understand the Qur'an, they still would not follow it; they would still persist in their disbelief and stubborn transgression. This is like the Ayat:
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion.) (8:23)
(And if (Lauw) 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 (to the world), they would certainly revert to that which they were forbidden.) (6:27-29) Until His statement:
(be resurrected) This has to do with the knowledge of Allah. He knows about some- thing that will not happen, but if it were to happen, He knows how it would be. Ad-Dahhak reported from Ibn `Abbas: "Every- thing that is implied in the word:
(If (Lauw)) is something that will never happen.''
(76. And indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) (77. Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) (78. It is He Who has created for you hearing, eyes, and hearts. Little thanks you give.) (79. And it is He Who has created you on the earth, and to Him you shall be gathered back.) (80. And it is He Who gives life and causes death, and His is the alternation of night and day. Will you not then understand) (81. Nay, but they say the like of what the men of old said.) (82. They said: "When we are dead and have become dust and bones, shall we be resurrected indeed'') (83. "Verily, this we have been promised -- we and our fathers before! This is only (from) tales of the ancients!'') Allah's saying:
(And indeed We seized them with punishment,) means, `We tried and tested them with difficulties and calamities.' His saying:
(but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) means, that did not deter them from their disbelief and resistance, rather they persisted in their sin and misguidance,
(but they humbled not themselves)
(nor did they invoke (Allah) with submission to Him. ) they did not call on Him. This is like the Ayah:
(When Our torment reached them, why then did they not humble themselves But their hearts became hardened,) (6:43) Ibn Abi Hatim recorded that Ibn `Abbas said, "Abu Sufyan came to the Messenger of Allah and said, `O Muhammad, I ask you by Allah and by the ties of kinship between us, we have been reduced to eating camel hair and blood.' Then Allah revealed,
(And indeed We seized them with punishment, but they humbled not themselves.) This was also recorded by An-Nasa'i. The basis of this Hadith is in the Two Sahihs, where it says that the Messenger of Allah prayed against the Quraysh when he could not make any headway with them, and he said,
(O Allah, help me against them sending on them seven years (of famine) like the seven (years of drought) of Yusuf.)
(Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) When the command of Allah reaches them and the Hour comes to them suddenly, and they are overtaken by the punishment of Allah which they were not expecting, then they will despair of any ease and goodness, and all their hopes will disappear.
وَهُوَ ٱلَّذِى ذَرَأَكُمۡ فِى ٱلۡأَرۡضِ وَإِلَيۡهِ تُحۡشَرُونَ
And it is He who has multiplied you throughout the earth, and to Him you will be gathered.
(And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) meaning, they have gone astray and deviated.
(And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.) Here Allah tells of their stubbornness in their disbelief, in that even if He had removed the calamity from them and made them understand the Qur'an, they still would not follow it; they would still persist in their disbelief and stubborn transgression. This is like the Ayat:
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion.) (8:23)
(And if (Lauw) 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 (to the world), they would certainly revert to that which they were forbidden.) (6:27-29) Until His statement:
(be resurrected) This has to do with the knowledge of Allah. He knows about some- thing that will not happen, but if it were to happen, He knows how it would be. Ad-Dahhak reported from Ibn `Abbas: "Every- thing that is implied in the word:
(If (Lauw)) is something that will never happen.''
(76. And indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) (77. Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) (78. It is He Who has created for you hearing, eyes, and hearts. Little thanks you give.) (79. And it is He Who has created you on the earth, and to Him you shall be gathered back.) (80. And it is He Who gives life and causes death, and His is the alternation of night and day. Will you not then understand) (81. Nay, but they say the like of what the men of old said.) (82. They said: "When we are dead and have become dust and bones, shall we be resurrected indeed'') (83. "Verily, this we have been promised -- we and our fathers before! This is only (from) tales of the ancients!'') Allah's saying:
(And indeed We seized them with punishment,) means, `We tried and tested them with difficulties and calamities.' His saying:
(but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) means, that did not deter them from their disbelief and resistance, rather they persisted in their sin and misguidance,
(but they humbled not themselves)
(nor did they invoke (Allah) with submission to Him. ) they did not call on Him. This is like the Ayah:
(When Our torment reached them, why then did they not humble themselves But their hearts became hardened,) (6:43) Ibn Abi Hatim recorded that Ibn `Abbas said, "Abu Sufyan came to the Messenger of Allah and said, `O Muhammad, I ask you by Allah and by the ties of kinship between us, we have been reduced to eating camel hair and blood.' Then Allah revealed,
(And indeed We seized them with punishment, but they humbled not themselves.) This was also recorded by An-Nasa'i. The basis of this Hadith is in the Two Sahihs, where it says that the Messenger of Allah prayed against the Quraysh when he could not make any headway with them, and he said,
(O Allah, help me against them sending on them seven years (of famine) like the seven (years of drought) of Yusuf.)
(Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) When the command of Allah reaches them and the Hour comes to them suddenly, and they are overtaken by the punishment of Allah which they were not expecting, then they will despair of any ease and goodness, and all their hopes will disappear.
وَهُوَ ٱلَّذِى يُحۡىِۦ وَيُمِيتُ وَلَهُ ٱخۡتِلَـٰفُ ٱلَّيۡلِ وَٱلنَّهَارِۚ أَفَلَا تَعۡقِلُونَ
And it is He who gives life and causes death, and His is the alternation of the night and the day. Then will you not reason?
(And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.) meaning, they have gone astray and deviated.
(And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.) Here Allah tells of their stubbornness in their disbelief, in that even if He had removed the calamity from them and made them understand the Qur'an, they still would not follow it; they would still persist in their disbelief and stubborn transgression. This is like the Ayat:
(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion.) (8:23)
(And if (Lauw) 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 (to the world), they would certainly revert to that which they were forbidden.) (6:27-29) Until His statement:
(be resurrected) This has to do with the knowledge of Allah. He knows about some- thing that will not happen, but if it were to happen, He knows how it would be. Ad-Dahhak reported from Ibn `Abbas: "Every- thing that is implied in the word:
(If (Lauw)) is something that will never happen.''
(76. And indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) (77. Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) (78. It is He Who has created for you hearing, eyes, and hearts. Little thanks you give.) (79. And it is He Who has created you on the earth, and to Him you shall be gathered back.) (80. And it is He Who gives life and causes death, and His is the alternation of night and day. Will you not then understand) (81. Nay, but they say the like of what the men of old said.) (82. They said: "When we are dead and have become dust and bones, shall we be resurrected indeed'') (83. "Verily, this we have been promised -- we and our fathers before! This is only (from) tales of the ancients!'') Allah's saying:
(And indeed We seized them with punishment,) means, `We tried and tested them with difficulties and calamities.' His saying:
(but they humbled not themselves to their Lord, nor did they invoke with submission to Him.) means, that did not deter them from their disbelief and resistance, rather they persisted in their sin and misguidance,
(but they humbled not themselves)
(nor did they invoke (Allah) with submission to Him. ) they did not call on Him. This is like the Ayah:
(When Our torment reached them, why then did they not humble themselves But their hearts became hardened,) (6:43) Ibn Abi Hatim recorded that Ibn `Abbas said, "Abu Sufyan came to the Messenger of Allah and said, `O Muhammad, I ask you by Allah and by the ties of kinship between us, we have been reduced to eating camel hair and blood.' Then Allah revealed,
(And indeed We seized them with punishment, but they humbled not themselves.) This was also recorded by An-Nasa'i. The basis of this Hadith is in the Two Sahihs, where it says that the Messenger of Allah prayed against the Quraysh when he could not make any headway with them, and he said,
(O Allah, help me against them sending on them seven years (of famine) like the seven (years of drought) of Yusuf.)
(Until, when We open for them the gate of severe punishment, then lo! they will be plunged in despair.) When the command of Allah reaches them and the Hour comes to them suddenly, and they are overtaken by the punishment of Allah which they were not expecting, then they will despair of any ease and goodness, and all their hopes will disappear.