Topic: Punishment
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بِئْسَمَا ٱشْتَرَوْا۟ بِهِۦٓ أَنفُسَهُمْ أَن يَكْفُرُوا۟ بِمَآ أَنزَلَ ٱللَّهُ بَغْيًا أَن يُنَزِّلَ ٱللَّهُ مِن فَضْلِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦ ۖ فَبَآءُو بِغَضَبٍ عَلَىٰ غَضَبٍ ۚ وَلِلْكَٰفِرِينَ عَذَابٌ مُّهِينٌ
3:113; 5:61.
3:113; 5:61.
3:113; 5:61.
Important Words:
بغیا (grudging) is derived from بغی. They say بغی الشیء i.e. he wished or desired or sought the thing. بغی الرجل means, the man transgressed or turned away from the truth, or he disobeyed or revolted against a lawful authority. بغی علیه means, he wronged him and continued long in the act (Aqrab). بغی علی اخیه means, he envied his brother; he wished that a blessing might become transferred from his brother to himself (Lane). In the text the word has been translated as "grudging" which is the same as "envying".
باؤا (they incurred) is derived from باء which means, he returned. باء به means, he returned with it. باء بغضب من الله means, he returned with anger from God, i.e. the anger of God came upon him; he incurred His anger (Aqrab & Lane).
Commentary:
In this verse, we are told that the Jews rejected the Holy Prophet solely because he was of different nationality. The verse means that the Jews upon whom the truth has dawned and who have come to recognize the Quran as the very Book mentioned in their Scriptures are, out of sheer pride and obstinacy, impiously rejecting it, little knowing that, by so doing, they are hastening the ruin of their own souls. The truth is that they cannot bear to see a Prophet raised from among any people other than their own. They fail to realize that all alike are the creatures of God and there is no earthly reason why Prophets should appear only from among the Israelites.
The words باؤا بغضب translated here as, they incurred wrath, literally mean "they returned with (God’s) wrath" which points to the fact that though God called them to His presence in order to bestow on them His favours, they, instead of receiving favours, returned from His presence loaded with His displeasure and anger.
The words, wrath upon wrath, are used to signify that even before the coming of the Holy Prophet the Jews had incurred the anger of God by their rejection of Jesus and other iniquities; so when they rejected the Holy Prophet, they incurred wrath upon wrath, i.e. they added to their previous load of God’s anger.
d
3:113; 5:61.
a
3:113; 5:61.
97
Important Words:
بغیا (grudging) is derived from بغی. They say بغی الشیء i.e. he wished or desired or sought the thing. بغی الرجل means, the man transgressed or turned away from the truth, or he disobeyed or revolted against a lawful authority. بغی علیه means, he wronged him and continued long in the act (Aqrab). بغی علی اخیه means, he envied his brother; he wished that a blessing might become transferred from his brother to himself (Lane). In the text the word has been translated as "grudging" which is the same as "envying".
باؤا (they incurred) is derived from باء which means, he returned. باء به means, he returned with it. باء بغضب من الله means, he returned with anger from God, i.e. the anger of God came upon him; he incurred His anger (Aqrab & Lane).
Commentary:
In this verse, we are told that the Jews rejected the Holy Prophet solely because he was of different nationality. The verse means that the Jews upon whom the truth has dawned and who have come to recognize the Quran as the very Book mentioned in their Scriptures are, out of sheer pride and obstinacy, impiously rejecting it, little knowing that, by so doing, they are hastening the ruin of their own souls. The truth is that they cannot bear to see a Prophet raised from among any people other than their own. They fail to realize that all alike are the creatures of God and there is no earthly reason why Prophets should appear only from among the Israelites.
The words باؤا بغضب translated here as, they incurred wrath, literally mean "they returned with (God’s) wrath" which points to the fact that though God called them to His presence in order to bestow on them His favours, they, instead of receiving favours, returned from His presence loaded with His displeasure and anger.
The words, wrath upon wrath, are used to signify that even before the coming of the Holy Prophet the Jews had incurred the anger of God by their rejection of Jesus and other iniquities; so when they rejected the Holy Prophet, they incurred wrath upon wrath, i.e. they added to their previous load of God’s anger.
b
3:113; 5:61.
يَٰٓأَيُّهَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ ءَامِنُوا۟ بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰٓ أَدْبَارِهَآ أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّآ أَصْحَٰبَ ٱلسَّبْتِ ۚ وَكَانَ أَمْرُ ٱللَّهِ مَفْعُولًا
وَجْہٌ کے معنے قوم کے سردار کے ہوتے ہیں اور طمس کے معنے ہلاک کرنے کے ہوتے ہیں۔ عربی کے لحاظ سے قرآن مجیدنے تنوین کو کافی سمجھا ہے مگر ہم نے ترجمہ میں ’’تم میں سے‘‘ کے الفاظ بڑھا دئیے ہیں۔
یعنی خطرناک شکست دیں جس سے ان کا سب جوش ٹھنڈا ہو جائے۔
یہ لعنت جس کا ذکر اس آیت میں ہے اس کا تفصیلی ذکر سورۃ اعراف آیت ۱۶۴ تا ۱۶۷ میں آتا ہے۔
10:89.
2:66; 4:155; 7:164; 16:125.
The words signify that (1) either of the two punishments would befall the Jews; (2) some of them would be visited with one kind of punishment and others with the other.
10:89.
2:66; 4:155; 7:164; 16:125.
Important Words:
وجوھا (leaders) is the plural of وجه which gives a number of meanings: face; the outward appearance of a person or thing; the front or the side that confronts the eyes of the looker; the first part of a thing; the leader or chief of a people; motive or intention, etc. (Aqrab).
Commentary:
This verse contains two prophecies concerning the Jews: (1) God will destroy their leaders, and they will be vanquished and "turned on their backs", i.e. banished from and turned out of their country; (2) God will curse them as He had cursed the people who profaned the Sabbath. The words embodying the two prophecies are joined together by the conjunction او(or) not to express doubt but to show that either of the two punishments was to befall the Jews; or that some of them were to be visited with one kind of punishment and others with another. The expression: We will turn them on their backs, does not mean, as some commentators have thought, "We will physically disfigure them and put their faces on their backs." This meaning, besides being against Arabic idiom, is entirely uncorroborated by history. If the word وجوہ is taken in the sense of "faces", then the whole sentence will be taken in a figurative sense, signifying total transformation or ruin.
The verse also makes it clear that when speaking of the profaners of the Sabbath as having been turned into apes (2:66; 5:61; 7:164-169), the verses referred to do not mean that they were actually and physically transformed into apes; for, as the present verse shows, the same prophecy was made concerning the Jews who opposed the Holy Prophet and they were never actually transformed into apes.
e
10:89.
f
2:66; 4:155; 7:164; 16:125.
1
وَجْہٌ کے معنے قوم کے سردار کے ہوتے ہیں اور طمس کے معنے ہلاک کرنے کے ہوتے ہیں۔ عربی کے لحاظ سے قرآن مجیدنے تنوین کو کافی سمجھا ہے مگر ہم نے ترجمہ میں ’’تم میں سے‘‘ کے الفاظ بڑھا دئیے ہیں۔
2
یعنی خطرناک شکست دیں جس سے ان کا سب جوش ٹھنڈا ہو جائے۔
3
یہ لعنت جس کا ذکر اس آیت میں ہے اس کا تفصیلی ذکر سورۃ اعراف آیت ۱۶۴ تا ۱۶۷ میں آتا ہے۔
a
10:89.
b
2:66; 4:155; 7:164; 16:125.
522
Important Words:
وجوھا (leaders) is the plural of وجه which gives a number of meanings: face; the outward appearance of a person or thing; the front or the side that confronts the eyes of the looker; the first part of a thing; the leader or chief of a people; motive or intention, etc. (Aqrab).
Commentary:
This verse contains two prophecies concerning the Jews: (1) God will destroy their leaders, and they will be vanquished and "turned on their backs", i.e. banished from and turned out of their country; (2) God will curse them as He had cursed the people who profaned the Sabbath. The words embodying the two prophecies are joined together by the conjunction او(or) not to express doubt but to show that either of the two punishments was to befall the Jews; or that some of them were to be visited with one kind of punishment and others with another. The expression: We will turn them on their backs, does not mean, as some commentators have thought, "We will physically disfigure them and put their faces on their backs." This meaning, besides being against Arabic idiom, is entirely uncorroborated by history. If the word وجوہ is taken in the sense of "faces", then the whole sentence will be taken in a figurative sense, signifying total transformation or ruin.
The verse also makes it clear that when speaking of the profaners of the Sabbath as having been turned into apes (2:66; 5:61; 7:164-169), the verses referred to do not mean that they were actually and physically transformed into apes; for, as the present verse shows, the same prophecy was made concerning the Jews who opposed the Holy Prophet and they were never actually transformed into apes.
c
10:89.
d
2:66; 4:155; 7:164; 16:125.
614
The words signify that (1) either of the two punishments would befall the Jews; (2) some of them would be visited with one kind of punishment and others with the other.
وَأَخْذِهِمُ ٱلرِّبَوٰا۟ وَقَدْ نُهُوا۟ عَنْهُ وَأَكْلِهِمْ أَمْوَٰلَ ٱلنَّاسِ بِٱلْبَٰطِلِ ۚ وَأَعْتَدْنَا لِلْكَٰفِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا
خروج باب۲۲۔ آیت۲۵‘ اور احبار باب۲۵۔ آیت۳۶‘۳۷ میں یہودیوں سے سود لینا ممنوع قرار دیا گیا ہے۔ لیکن استثنا باب۲۳۔ آیت۲۰ میں یہود کے علاوہ دوسرے لوگوں سے بنی اسرائیل کو سود لینے کی اجازت دی گئی ہے۔ درحقیقت یہ ایک تحریف ہے جو قرآن کریم کی رو سے یہودیوں نے اپنے تجارتی کاروبار کے لئے بائیبل میں کی ہے۔ ورنہ اللہ تعالیٰ نے انہیں ہر قسم کے سودی کاروبار سے منع کیا ہوا تھا۔ پس جو کچھ بائیبل میں لکھا ہے‘ وہ یہودی تحریف کا نتیجہ ہے۔
2:276, 277; 3:131; 30:40.
9:34.
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to take interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up this evil practice (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they, as a nation, suffered death and were scattered over the earth to be persecuted at the hands of their enemies.
2:276, 277; 3:131; 30:40.
9:34.
Commentary:
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to exact interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up taking interest from Jews (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they suffered national death and were scattered over the earth to suffer persecution at the hands of their enemies.
c
2:276, 277; 3:131; 30:40.
d
9:34.
2
خروج باب۲۲۔ آیت۲۵‘ اور احبار باب۲۵۔ آیت۳۶‘۳۷ میں یہودیوں سے سود لینا ممنوع قرار دیا گیا ہے۔ لیکن استثنا باب۲۳۔ آیت۲۰ میں یہود کے علاوہ دوسرے لوگوں سے بنی اسرائیل کو سود لینے کی اجازت دی گئی ہے۔ درحقیقت یہ ایک تحریف ہے جو قرآن کریم کی رو سے یہودیوں نے اپنے تجارتی کاروبار کے لئے بائیبل میں کی ہے۔ ورنہ اللہ تعالیٰ نے انہیں ہر قسم کے سودی کاروبار سے منع کیا ہوا تھا۔ پس جو کچھ بائیبل میں لکھا ہے‘ وہ یہودی تحریف کا نتیجہ ہے۔
b
2:276, 277; 3:131; 30:40.
c
9:34.
625
Commentary:
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to exact interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up taking interest from Jews (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they suffered national death and were scattered over the earth to suffer persecution at the hands of their enemies.
b
2:276, 277; 3:131; 30:40.
c
9:34.
703
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to take interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up this evil practice (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they, as a nation, suffered death and were scattered over the earth to be persecuted at the hands of their enemies.
قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ ۛ أَرْبَعِينَ سَنَةً ۛ يَتِيهُونَ فِى ٱلْأَرْضِ ۚ فَلَا تَأْسَ عَلَى ٱلْقَوْمِ ٱلْفَٰسِقِينَ
2:244.
2:244.
When the Israelites behaved in a cowardly manner, God decreed that they should continue to wander in the wilderness for 40 years in order that the life of the desert should invigorate them and infuse in them a new life and should strengthen their morals. In the meantime, the old generation had become practically extinct and the younger generation grew brave and strong enough to conquer the Promised Land.
2:244.
Important Words:
یتیھون (they shall wander in distraction) is derived from تاه meaning: (1) he lost his way in the desert; (2) he was or became confounded or perplexed; (3) he went away in the land confounded or perplexed and was unable to see his right course; (4) his intellect or mind was or became disordered and confused and he perished; (5) he magnified himself or behaved proudly or insolently (Aqrab & Lane).
Commentary:
When the Israelites behaved in a cowardly manner, God decreed that they should remain in the desert for a period of 40 years so that the life of the desert should invigorate them and strengthen their morals. In the mean-time, the old generation became practically extinct and the younger generation grew brave and strong enough to conquer the Promised Land. See also note on 5:24 above. For the relevant portion of the Bible see Num. ch. 14.
b
2:244.
a
2:244.
662
Important Words:
یتیھون (they shall wander in distraction) is derived from تاه meaning: (1) he lost his way in the desert; (2) he was or became confounded or perplexed; (3) he went away in the land confounded or perplexed and was unable to see his right course; (4) his intellect or mind was or became disordered and confused and he perished; (5) he magnified himself or behaved proudly or insolently (Aqrab & Lane).
Commentary:
When the Israelites behaved in a cowardly manner, God decreed that they should remain in the desert for a period of 40 years so that the life of the desert should invigorate them and strengthen their morals. In the mean-time, the old generation became practically extinct and the younger generation grew brave and strong enough to conquer the Promised Land. See also note on 5:24 above. For the relevant portion of the Bible see Num. ch. 14.
a
2:244.
735
When the Israelites behaved in a cowardly manner, God decreed that they should continue to wander in the wilderness for 40 years in order that the life of the desert should invigorate them and infuse in them a new life and should strengthen their morals. In the meantime, the old generation had become practically extinct and the younger generation grew brave and strong enough to conquer the Promised Land.
فَلَمَّا نَسُوا۟ مَا ذُكِّرُوا۟ بِهِۦٓ أَنجَيْنَا ٱلَّذِينَ يَنْهَوْنَ عَنِ ٱلسُّوٓءِ وَأَخَذْنَا ٱلَّذِينَ ظَلَمُوا۟ بِعَذَابٍۭ بَـِٔيسٍۭ بِمَا كَانُوا۟ يَفْسُقُونَ
6:45.
6:45.
6:45.
Important Words:
بئیس (severe) is verbal adjective from بؤس which means, he was or became mighty or strong in war or fight; or courageous or valiant. بأس is infinitive-noun from this root and means, might or strength in war or fight; courage and valour; war or fight; fear; harm or injury; punishment, or a severe punishment. بئیس means, mighty or strong; courageous or valiant. عذاب بئیس means, a vehement or severe punishment (Lane). See also 2:178.
Commentary:
In the preceding two verses three classes of men have been mentioned: (1) those who profaned the Sabbath; (2) those who, while themselves refraining from profaning the Sabbath, did not prohibit others from violating it; and (3) those who not only themselves refrained from profaning the Sabbath, but also urged the profaners to abstain from this evil. Of these three classes, the present verse declares only those as saved who not only themselves abstained from doing evil but also exhorted others to abstain from it, and the
rest have been represented as "transgressors" and these were visited with Divine punishment. This shows that the second party who, though they themselves refrained from profaning the Sabbath yet did not prevent their brethren from violating it, were also condemned as transgressors and shared the punishment with those who actually broke the commandment of God. This constitutes a great warning to us that we can be classed with the righteous only when we not only ourselves eschew evil but exhort our brethren also to do the same. We should do our duty both to God and man, the one being as important as the other.
a
6:45.
a
6:45.
1055
Important Words:
بئیس (severe) is verbal adjective from بؤس which means, he was or became mighty or strong in war or fight; or courageous or valiant. بأس is infinitive-noun from this root and means, might or strength in war or fight; courage and valour; war or fight; fear; harm or injury; punishment, or a severe punishment. بئیس means, mighty or strong; courageous or valiant. عذاب بئیس means, a vehement or severe punishment (Lane). See also 2:178.
Commentary:
In the preceding two verses three classes of men have been mentioned: (1) those who profaned the Sabbath; (2) those who, while themselves refraining from profaning the Sabbath, did not prohibit others from violating it; and (3) those who not only themselves refrained from profaning the Sabbath, but also urged the profaners to abstain from this evil. Of these three classes, the present verse declares only those as saved who not only themselves abstained from doing evil but also exhorted others to abstain from it, and the
rest have been represented as "transgressors" and these were visited with Divine punishment. This shows that the second party who, though they themselves refrained from profaning the Sabbath yet did not prevent their brethren from violating it, were also condemned as transgressors and shared the punishment with those who actually broke the commandment of God. This constitutes a great warning to us that we can be classed with the righteous only when we not only ourselves eschew evil but exhort our brethren also to do the same. We should do our duty both to God and man, the one being as important as the other.
a
6:45.
فَلَمَّا عَتَوْا۟ عَن مَّا نُهُوا۟ عَنْهُ قُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَٰسِـِٔينَ
2:66; 5:61.
بندر ہو جاؤ سے یہ مرادنہیں جیسا کہ مفسرین نے لکھا ہے کہ وہ مسخ ہو کر بندر ہو گئے تھے بلکہ مراد یہ ہے کہ دل ناپاک ہو جائیں اور بندروں والی نقالی کی حرکات کرنے لگ جائیں۔ اس جگہ بندر کے لفظ کی صفت وہی رکھی ہے جو انسان کے لئے استعمال کی جاتی ہے جس سے ثابت ہے کہ یہاں اصلی بندر مرادنہیں بلکہ بندر صفت انسان مراد ہے چنانچہ سورہ مائدہ آیت ۶۱و۶۲ میں لکھا ہے کہ یہ یہودی جو بندر بن گئے تھے رسول کریم صلی اللہ علیہ وسلم اور مومنوں کے پاس بھی آتے تھے۔ حالانکہ سب حدیثیں اور تاریخ بتاتی ہے کہ آپ کے پاس بندر صفت یہودی تو ضرور آتے تھے مگر بندر بنے ہوئے یہودی کبھی نہیں آئے تھے۔
b
2:66; 5:61.
3
بندر ہو جاؤ سے یہ مرادنہیں جیسا کہ مفسرین نے لکھا ہے کہ وہ مسخ ہو کر بندر ہو گئے تھے بلکہ مراد یہ ہے کہ دل ناپاک ہو جائیں اور بندروں والی نقالی کی حرکات کرنے لگ جائیں۔ اس جگہ بندر کے لفظ کی صفت وہی رکھی ہے جو انسان کے لئے استعمال کی جاتی ہے جس سے ثابت ہے کہ یہاں اصلی بندر مرادنہیں بلکہ بندر صفت انسان مراد ہے چنانچہ سورہ مائدہ آیت ۶۱و۶۲ میں لکھا ہے کہ یہ یہودی جو بندر بن گئے تھے رسول کریم صلی اللہ علیہ وسلم اور مومنوں کے پاس بھی آتے تھے۔ حالانکہ سب حدیثیں اور تاریخ بتاتی ہے کہ آپ کے پاس بندر صفت یہودی تو ضرور آتے تھے مگر بندر بنے ہوئے یہودی کبھی نہیں آئے تھے۔
a
2:66; 5:61.
1056
Commentary:
The expression, Be ye apes despised, explains the "severe punishment" mentioned in the previous verse. See also 2:66.
b
2:66; 5:61.
1065
See {107}.
وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ مَن يَسُومُهُمْ سُوٓءَ ٱلْعَذَابِ ۗ إِنَّ رَبَّكَ لَسَرِيعُ ٱلْعِقَابِ ۖ وَإِنَّهُۥ لَغَفُورٌ رَّحِيمٌ
قرآن مجید سے ثابت ہے کہ خداتعالیٰ سزا دینے میں بڑا ڈھیلا ہے۔ پس اس آیت کے صرف یہ معنے ہیں کہ جب اللہ تعالیٰ انسان کو سزا دیتا ہے تو وہ جلدی اس کو پکڑ لیتی ہیں اور کوئی چیز اس کے راستہ میں روک نہیں بنتی۔ یہ مطلب نہیں کہ اِدھر گناہ کیا اور اُدھر عذاب آگیا۔
2:62; 3:113.
This and the following several verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others.
It is clear from several verses of the Qur’an that God is very slow in punishing the sinners. He grants them respite again and again. The words mean that when punishment is finally decreed to overtake a people, it is swift in coming and nothing can retard its coming.
2:62; 3:113.
Commentary:
The reference in the memorable words, those who would afflict them with grievous torment, is to those people who throughout the ages have persecuted and tormented the Jews. The degradation of the Jews holds a lesson for us. Those who neither act righteously nor try to reform their environment gradually drift more and more into evil practices, with the result that finally they lose their independence and are subjugated by other nations who trample them under their feet.
This and the following verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others. See also 2:66.
c
2:62; 3:113.
525
从 «古兰经» 的几节经文中可以清楚地看出, 安拉惩罚犯罪的人很是缓慢的。他重复地给我们暂缓的机会。这些字的意思是, 当一个民族遭受最后判决惩罚时, 那惩罚来得很快, 没有事物能阻滞它的来临。
1
قرآن مجید سے ثابت ہے کہ خداتعالیٰ سزا دینے میں بڑا ڈھیلا ہے۔ پس اس آیت کے صرف یہ معنے ہیں کہ جب اللہ تعالیٰ انسان کو سزا دیتا ہے تو وہ جلدی اس کو پکڑ لیتی ہیں اور کوئی چیز اس کے راستہ میں روک نہیں بنتی۔ یہ مطلب نہیں کہ اِدھر گناہ کیا اور اُدھر عذاب آگیا۔
b
2:62; 3:113.
1057
Commentary:
The reference in the memorable words, those who would afflict them with grievous torment, is to those people who throughout the ages have persecuted and tormented the Jews. The degradation of the Jews holds a lesson for us. Those who neither act righteously nor try to reform their environment gradually drift more and more into evil practices, with the result that finally they lose their independence and are subjugated by other nations who trample them under their feet.
This and the following verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others. See also 2:66.
c
2:62; 3:113.
1066
This and the following several verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others.
1066A
It is clear from several verses of the Qur’an that God is very slow in punishing the sinners. He grants them respite again and again. The words mean that when punishment is finally decreed to overtake a people, it is swift in coming and nothing can retard its coming.