Topic: Appointed Time
View Aspects
وَلِكُلِّ أُمَّةٍ أَجَلٌ ۖ فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
10:50; 15:6; 16:62; 35:46.
یہ مطلب نہیں کہ تقدیر سے مدّت مقرر کر دی ہے بلکہ تقدیر نے اعمال مقرر کر دئیے ہیں جن سے قوم کی عمر گھٹتی یا بڑھتی ہے۔ جب نیک اعمال سے قوم ہٹے گی تو وہ تباہ ہو جائے گی۔ پس مدّت سے مراد وہ قانون ہے جس کے ماتحت مدت لمبی یا چھوٹی ہوگی ہے۔
10:50; 15:6; 16:62; 35:46.
Important Words:
یستقدمون (get ahead) is derived from قدم i.e. he preceded; or he came before; or he headed (someone else). استقدم القوم means, he preceded the people, or he went ahead of the people, or he went before them (Lane & Aqrab). As one who gets ahead of a thing virtually leaves it behind, therefore, the idea in یستقدمون (get ahead) is that of escaping.
یستأخرون (remain behind) is derived from اخر. They say استأخرالقوم i.e. he remained behind the people. استأخر also means, he or it was put behind or put off or delayed (Lane & Aqrab). As one who remains behind a thing virtually puts the thing off, therefore, the idea in یستأخرون (remain behind) is that of putting off.
Commentary:
The verse means that when the time fixed for the punishment of a people comes, it cannot be averted. Disbelievers, who have incurred it, can neither escape it nor put it off by a single moment.
b
10:50; 15:6; 16:62; 35:46.
2
یہ مطلب نہیں کہ تقدیر سے مدّت مقرر کر دی ہے بلکہ تقدیر نے اعمال مقرر کر دئیے ہیں جن سے قوم کی عمر گھٹتی یا بڑھتی ہے۔ جب نیک اعمال سے قوم ہٹے گی تو وہ تباہ ہو جائے گی۔ پس مدّت سے مراد وہ قانون ہے جس کے ماتحت مدت لمبی یا چھوٹی ہوگی ہے۔
a
10:50; 15:6; 16:62; 35:46.
935
Important Words:
یستقدمون (get ahead) is derived from قدم i.e. he preceded; or he came before; or he headed (someone else). استقدم القوم means, he preceded the people, or he went ahead of the people, or he went before them (Lane & Aqrab). As one who gets ahead of a thing virtually leaves it behind, therefore, the idea in یستقدمون (get ahead) is that of escaping.
یستأخرون (remain behind) is derived from اخر. They say استأخرالقوم i.e. he remained behind the people. استأخر also means, he or it was put behind or put off or delayed (Lane & Aqrab). As one who remains behind a thing virtually puts the thing off, therefore, the idea in یستأخرون (remain behind) is that of putting off.
Commentary:
The verse means that when the time fixed for the punishment of a people comes, it cannot be averted. Disbelievers, who have incurred it, can neither escape it nor put it off by a single moment.
d
10:50; 15:6; 16:62; 35:46.
969
When the time fixed for the punishment of a people arrives, it cannot be averted, delayed or postponed.
لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ وَٱلْمُهَٰجِرِينَ وَٱلْأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِى سَاعَةِ ٱلْعُسْرَةِ مِنۢ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ ۚ إِنَّهُۥ بِهِمْ رَءُوفٌ رَّحِيمٌ
تَابَ (Taba) 这个单词也可意指 “赐给了一个人恩惠或对他仁慈”, 因为在穆圣及其忠实的追随者的这种情况下, 这不是给予宽恕而是赐予报酬的时机。
The word Taba also signifies "bestowing favour upon a person or being gracious to him," for in the case of the Holy Prophet and his faithful followers it was no occasion for granting forgiveness but for bestowing reward.
As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as Ghazwatul-‘Usrah, i.e. the expedition of distress.
Commentary:
It is clear from this verse that the word تاب (turned with mercy) does not necessarily mean "turning with mercy by way of accepting repentance." It also means, as in the present verse, "bestowing favour upon a person, or being gracious to him," for it has been used here with regard to the Holy Prophet and those who cheerfully followed him in the hour of distress. Indeed, in the case of the Holy Prophet and his faithful followers it was not an occasion for granting forgiveness but for bestowing reward. As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as غزوة العسرة (Ghazwatul-‘Usrah), i.e. the Expedition of Distress.
576
تَابَ (Taba) 这个单词也可意指 “赐给了一个人恩惠或对他仁慈”, 因为在穆圣及其忠实的追随者的这种情况下, 这不是给予宽恕而是赐予报酬的时机。
1264
Commentary:
It is clear from this verse that the word تاب (turned with mercy) does not necessarily mean "turning with mercy by way of accepting repentance." It also means, as in the present verse, "bestowing favour upon a person, or being gracious to him," for it has been used here with regard to the Holy Prophet and those who cheerfully followed him in the hour of distress. Indeed, in the case of the Holy Prophet and his faithful followers it was not an occasion for granting forgiveness but for bestowing reward. As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as غزوة العسرة (Ghazwatul-‘Usrah), i.e. the Expedition of Distress.
1221
The word Taba also signifies "bestowing favour upon a person or being gracious to him," for in the case of the Holy Prophet and his faithful followers it was no occasion for granting forgiveness but for bestowing reward.
1222
As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as Ghazwatul-‘Usrah, i.e. the expedition of distress.
وَيَوْمَ يَحْشُرُهُمْ كَأَن لَّمْ يَلْبَثُوٓا۟ إِلَّا سَاعَةً مِّنَ ٱلنَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ ۚ قَدْ خَسِرَ ٱلَّذِينَ كَذَّبُوا۟ بِلِقَآءِ ٱللَّهِ وَمَا كَانُوا۟ مُهْتَدِينَ
30:56; 46:36.
6:32; 30:9; 32:11.
«古兰经» 中有几次谈到不信教的人在世界上只度过一日中一小时。所有这类经文中所指的时间不是他们住在世界上的真实时间, 而指在显示他们当时全神专注于俗世事务以及虚无的追求之中, 其中含有谴责之意。由于他们生活在虚无的追求之中, 即使他们实际上可能活了许多年, 可以确切地说他们在世界上只活了一年。
30:56; 46:36.
6:32; 30:9; 32:11.
Several times disbelievers have been spoken of in the Qur’an as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant, but their being engrossed in worldly affairs and idle pursuits that is condemned by implication. As they wasted their lives in idle pursuits they may rightly be said to have lived in the world only for a day, even though they may have actually lived for many years.
30:56; 46:36.
6:32; 30:9; 32:11.
Commentary:
Disbelievers have been several times spoken of in the Quran as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant. It is only their being engrossed in worldly affairs and idle pursuits that is implied. The day is primarily meant for work and, inasmuch as disbelievers spend most of their time in earning the paltry goods of the world or pass their time in hunting after enjoyment and do not make any effort to win the pleasure of God, it may be rightly said of them that they have lived in the world only for a day, even though they may have actually lived for thousands of years, for they do not benefit by their lives and do not put their days to the right use for which they are meant. If it had been meant to give the actual period of time for which disbelievers stayed on earth, there was no need of specifying the time of the day, for time can be measured by night also.
The words, who deny the meeting with Allah, supply the reason why disbelievers pass their life in negligence. It was due to their lack of faith in meeting with God, which indeed is a great incentive to good works. Both those who obey through fear and those who obey from motives of love are prompted to do good works because they know that one day they will stand before God when they will have to render an account of their deeds. When this faith is wanting, negligence is the natural consequence.
g
30:56; 46:36.
h
6:32; 30:9; 32:11.
593
«古兰经» 中有几次谈到不信教的人在世界上只度过一日中一小时。所有这类经文中所指的时间不是他们住在世界上的真实时间, 而指在显示他们当时全神专注于俗世事务以及虚无的追求之中, 其中含有谴责之意。由于他们生活在虚无的追求之中, 即使他们实际上可能活了许多年, 可以确切地说他们在世界上只活了一年。
a
30:56; 46:36.
b
6:32; 30:9; 32:11.
1321
Commentary:
Disbelievers have been several times spoken of in the Quran as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant. It is only their being engrossed in worldly affairs and idle pursuits that is implied. The day is primarily meant for work and, inasmuch as disbelievers spend most of their time in earning the paltry goods of the world or pass their time in hunting after enjoyment and do not make any effort to win the pleasure of God, it may be rightly said of them that they have lived in the world only for a day, even though they may have actually lived for thousands of years, for they do not benefit by their lives and do not put their days to the right use for which they are meant. If it had been meant to give the actual period of time for which disbelievers stayed on earth, there was no need of specifying the time of the day, for time can be measured by night also.
The words, who deny the meeting with Allah, supply the reason why disbelievers pass their life in negligence. It was due to their lack of faith in meeting with God, which indeed is a great incentive to good works. Both those who obey through fear and those who obey from motives of love are prompted to do good works because they know that one day they will stand before God when they will have to render an account of their deeds. When this faith is wanting, negligence is the natural consequence.
b
30:56; 46:36.
c
6:32; 30:9; 32:11.
1264
Several times disbelievers have been spoken of in the Qur’an as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant, but their being engrossed in worldly affairs and idle pursuits that is condemned by implication. As they wasted their lives in idle pursuits they may rightly be said to have lived in the world only for a day, even though they may have actually lived for many years.
وَلَوْ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَآبَّةٍ وَلَٰكِن يُؤَخِّرُهُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۖ فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَـْٔخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
10:12; 18:59; 35:46.
7:35; 10:50.
The reason why punishment is delayed is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been left no purpose in the survival of beasts, animals and birds, etc. after his destruction. Being created for man’s use and benefit they would have perished with him.
10:12; 18:59; 35:46.
7:35; 10:50.
Commentary:
This verse furnishes an answer to a possible doubt arising from the preceding verse. The doubter would say, if Divine revelation is the only source of guidance, and teachings devised by man all lead to error, why then do disbelievers, in spite of their rejection of Divine guidance, not always come to grief in this life? On the contrary, many of them are seen to prosper, which fact shows that they are not altogether in the wrong. One answer implied in the verse is that if thieves, robbers and murderers do not always meet with immediate punishment and sometimes get respite, how can respite granted to rejecters of the Quran be adduced as a proof that it is not the revealed word of God? Another reason embodied in this verse as to why punishment is not always meted out to the guilty is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been no purpose in the beasts, animals, birds etc., remaining alive after his destruction. Being created for man’s use and benefit they would have perished with him. So God’s wise plan in granting respite to evildoers and deferring their punishment provides yet another proof of the life after death when man’s actions will meet with full and even-handed justice.
a
10:12; 18:59; 35:46.
b
7:35; 10:50.
b
10:12; 18:59; 35:46.
c
7:35; 10:50.
1862
Commentary:
This verse furnishes an answer to a possible doubt arising from the preceding verse. The doubter would say, if Divine revelation is the only source of guidance, and teachings devised by man all lead to error, why then do disbelievers, in spite of their rejection of Divine guidance, not always come to grief in this life? On the contrary, many of them are seen to prosper, which fact shows that they are not altogether in the wrong. One answer implied in the verse is that if thieves, robbers and murderers do not always meet with immediate punishment and sometimes get respite, how can respite granted to rejecters of the Quran be adduced as a proof that it is not the revealed word of God? Another reason embodied in this verse as to why punishment is not always meted out to the guilty is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been no purpose in the beasts, animals, birds etc., remaining alive after his destruction. Being created for man’s use and benefit they would have perished with him. So God’s wise plan in granting respite to evildoers and deferring their punishment provides yet another proof of the life after death when man’s actions will meet with full and even-handed justice.
b
10:12; 18:59; 35:46.
c
7:35; 10:50.
1554
The reason why punishment is delayed is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been left no purpose in the survival of beasts, animals and birds, etc. after his destruction. Being created for man’s use and benefit they would have perished with him.
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يُقْسِمُ ٱلْمُجْرِمُونَ مَا لَبِثُوا۟ غَيْرَ سَاعَةٍ ۚ كَذَٰلِكَ كَانُوا۟ يُؤْفَكُونَ
اس جگہ عیسائیوں کی اس حالت کی طرف اشارہ ہے جو عیسائیت کے اٹلی میں پھیل جانے کے بعد ہوئی تھی۔ اس وقت وہ اس دورِ تکلیف سے گذر گئے تھے جو اصحابِ کہف کے زمانہ میں اُن پر وارد ہوا تھا اس کے بعد کچھ عرصہ تک ان کو ترقی ملی۔ لیکن اسلام کی ترقی کے زمانہ میں وہ پھر گرے۔ اور پھر اسلام کی ترقی کے زمانہ میں ان پر جو تنزل کا دور آیا تھا اس کو یاد کرکے افسوس کرنے لگے کہ ہم نے بہت ہی کم لذت اٹھائی ہے زیادہ تر تکلیف میں ہی عمر گذاری ہے۔
10:46; 46:36.
Commentary:
The verse means to say that when the hour of the triumph of Islam arrives and disbelief suffers defeat, the disbelievers will realize to their mortification and sorrow that the time of their prosperity and glory was indeed very short. It was but an hour!
d
10:46; 46:36.
999
伊斯兰教胜利时刻。
2
اس جگہ عیسائیوں کی اس حالت کی طرف اشارہ ہے جو عیسائیت کے اٹلی میں پھیل جانے کے بعد ہوئی تھی۔ اس وقت وہ اس دورِ تکلیف سے گذر گئے تھے جو اصحابِ کہف کے زمانہ میں اُن پر وارد ہوا تھا اس کے بعد کچھ عرصہ تک ان کو ترقی ملی۔ لیکن اسلام کی ترقی کے زمانہ میں وہ پھر گرے۔ اور پھر اسلام کی ترقی کے زمانہ میں ان پر جو تنزل کا دور آیا تھا اس کو یاد کرکے افسوس کرنے لگے کہ ہم نے بہت ہی کم لذت اٹھائی ہے زیادہ تر تکلیف میں ہی عمر گذاری ہے۔
a
10:46; 46:36.
3029
Commentary:
The verse means to say that when the hour of the triumph of Islam arrives and disbelief suffers defeat, the disbelievers will realize to their mortification and sorrow that the time of their prosperity and glory was indeed very short. It was but an hour!
a
10:46; 46:36.
2296
The hour of the triumph of Islam.
فَٱصْبِرْ كَمَا صَبَرَ أُو۟لُوا۟ ٱلْعَزْمِ مِنَ ٱلرُّسُلِ وَلَا تَسْتَعْجِل لَّهُمْ ۚ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوٓا۟ إِلَّا سَاعَةً مِّن نَّهَارٍۭ ۚ بَلَٰغٌ ۚ فَهَلْ يُهْلَكُ إِلَّا ٱلْقَوْمُ ٱلْفَٰسِقُونَ
10:46; 30:56; 79:47.
So severe, swift and overwhelming will be God’s punishment for disbelievers that compared to it a whole life, spent in comfort and ease, would seem to them 'but an hour.'
10:46; 30:56; 79:47.
Commentary:
In this verse the Holy Prophet is told that with his advent a new heaven and a new earth would be born. The old decrepit order would die and a new and better one would emerge from its ruins. But before that great and glorious day his own mettle and that of his followers would be put to a severe test. They will have to bear, with patience and fortitude, like great Prophets of God, very great hardships and privations, and it is after they will come out of the ordeal triumphantly and unscathed that their cause will prevail. That would be a glorious day for believers; and for the disbelievers a time of heart-burning and gnashing of teeth. So severe and swift and overwhelming would be God’s punishment that compared to it a whole life spent in comfort and ease would seem but an "hour".
b
10:46; 30:56; 79:47.
1257
安拉对不信者的惩罚是严厉、神速而势不可挡的。因此, 相比之下, 在安逸舒适中度过的整个一生似乎 “只不过片刻而已。”
c
10:46; 30:56; 79:47.
3787A
Commentary:
In this verse the Holy Prophet is told that with his advent a new heaven and a new earth would be born. The old decrepit order would die and a new and better one would emerge from its ruins. But before that great and glorious day his own mettle and that of his followers would be put to a severe test. They will have to bear, with patience and fortitude, like great Prophets of God, very great hardships and privations, and it is after they will come out of the ordeal triumphantly and unscathed that their cause will prevail. That would be a glorious day for believers; and for the disbelievers a time of heart-burning and gnashing of teeth. So severe and swift and overwhelming would be God’s punishment that compared to it a whole life spent in comfort and ease would seem but an "hour".
a
10:46; 30:56; 79:47.
2736
So severe, swift and overwhelming will be God’s punishment for disbelievers that compared to it a whole life, spent in comfort and ease, would seem to them 'but an hour.'