Topic: Allah Slow To
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۞ وَعِندَهُۥ مَفَاتِحُ ٱلْغَيْبِ لَا يَعْلَمُهَآ إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِى ٱلْبَرِّ وَٱلْبَحْرِ ۚ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِى ظُلُمَٰتِ ٱلْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِى كِتَٰبٍ مُّبِينٍ
This and the next verse lay down the guiding principle that it has not been left in the hands of the Holy Prophet to bring down punishment on disbelievers as demanded by them. If this had been the case, they would have since long met their deserved end, and then perhaps many erstwhile enemies of Islam like ‘Umar and Khalid who later on were destined to play a leading role in extending and consolidating the power of Islam, would have died in disbelief. But God being All-Powerful is slow to punish and, being fully conversant with the inner working of the human heart, knows when and whom to punish. He alone knows how far hardships or ease can influence the actions of a man and whether or not good works done by a man are rendered null and void through the operation of other causes. He alone has knowledge of the grains of virtue that lie embedded in the heart of man and knows whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all
Commentary:
This verse gives a further reason why the work of punishment must remain in the hands of God; it is God alone with Whom are the keys of the unseen, i.e. it is He alone Who knows the unseen. None but He knows the secrets of men’s hearts and, therefore, He alone is in a position to punish.
The expressions "land", "sea", "falling of a leaf", "grain in the darkness of the earth," and "green or dry" are all descriptive of the various conditions of man. The "sea", according to the Arab conception, is typical of hardships, whereas "land" symbolizes ease and comfort. Similarly, "the falling of a leaf" represents the actions of man that are rendered vain and fruitless; whereas the "grain in the darkness of the earth," if left unprotected, may become lost just as virtue, if left uncared for, may become lost. Again "the green or the dry" is also known to God. A tree appears to us to be dry, but when it is watered by rain, it becomes green.
Similarly, a man sometimes appears to us to be devoid of all spirituality, but when he is watered with the water of Divine mercy, he becomes full of spiritual life.
The word کتاب (Book) also signifies knowledge. Other instances of this use may be seen in 30:57 and 68:48 where the words کتاب (lit. book) and یکتبون (lit. they write) respectively mean "knowledge" and "they know". The Holy Prophet is also reported to have written to the people of Yemen, saying, قد بعثت الیکم کاتبا من اصحابی "I have sent to you a writer, i.e. a man of knowledge, from among my Companions" (Bihar, iii. 193). So the Arabic words rendered as "is recorded in a clear Book" may also be translated as "is preserved in sure divine knowledge."
Thus, as God alone possesses the keys of the unseen and as all the conditions and actions of man are known to Him alone, it is He only Who can punish him. No one who is devoid of perfect knowledge is qualified to punish. Again, God alone knows how far hardship or ease influences the actions of a man. He alone knows whether or not the good works done by a man have been rendered null and void through the operation of other causes. He alone knows the grains of virtue that lie embedded in the heart of man and whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all appearances, is "dry" and devoid of all spiritual life, will turn "green" when supplied with heavenly water or whether he is dead beyond revival. In short, God alone has true knowledge of all things and all conditions and all possibilities and all potentialities, and therefore, He alone can say whether a man deserves to be punished or not.
805
Commentary:
This verse gives a further reason why the work of punishment must remain in the hands of God; it is God alone with Whom are the keys of the unseen, i.e. it is He alone Who knows the unseen. None but He knows the secrets of men’s hearts and, therefore, He alone is in a position to punish.
The expressions "land", "sea", "falling of a leaf", "grain in the darkness of the earth," and "green or dry" are all descriptive of the various conditions of man. The "sea", according to the Arab conception, is typical of hardships, whereas "land" symbolizes ease and comfort. Similarly, "the falling of a leaf" represents the actions of man that are rendered vain and fruitless; whereas the "grain in the darkness of the earth," if left unprotected, may become lost just as virtue, if left uncared for, may become lost. Again "the green or the dry" is also known to God. A tree appears to us to be dry, but when it is watered by rain, it becomes green.
Similarly, a man sometimes appears to us to be devoid of all spirituality, but when he is watered with the water of Divine mercy, he becomes full of spiritual life.
The word کتاب (Book) also signifies knowledge. Other instances of this use may be seen in 30:57 and 68:48 where the words کتاب (lit. book) and یکتبون (lit. they write) respectively mean "knowledge" and "they know". The Holy Prophet is also reported to have written to the people of Yemen, saying, قد بعثت الیکم کاتبا من اصحابی "I have sent to you a writer, i.e. a man of knowledge, from among my Companions" (Bihar, iii. 193). So the Arabic words rendered as "is recorded in a clear Book" may also be translated as "is preserved in sure divine knowledge."
Thus, as God alone possesses the keys of the unseen and as all the conditions and actions of man are known to Him alone, it is He only Who can punish him. No one who is devoid of perfect knowledge is qualified to punish. Again, God alone knows how far hardship or ease influences the actions of a man. He alone knows whether or not the good works done by a man have been rendered null and void through the operation of other causes. He alone knows the grains of virtue that lie embedded in the heart of man and whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all appearances, is "dry" and devoid of all spiritual life, will turn "green" when supplied with heavenly water or whether he is dead beyond revival. In short, God alone has true knowledge of all things and all conditions and all possibilities and all potentialities, and therefore, He alone can say whether a man deserves to be punished or not.
854
This and the next verse lay down the guiding principle that it has not been left in the hands of the Holy Prophet to bring down punishment on disbelievers as demanded by them. If this had been the case, they would have since long met their deserved end, and then perhaps many erstwhile enemies of Islam like ‘Umar and Khalid who later on were destined to play a leading role in extending and consolidating the power of Islam, would have died in disbelief. But God being All-Powerful is slow to punish and, being fully conversant with the inner working of the human heart, knows when and whom to punish. He alone knows how far hardships or ease can influence the actions of a man and whether or not good works done by a man are rendered null and void through the operation of other causes. He alone has knowledge of the grains of virtue that lie embedded in the heart of man and knows whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all
۞ وَلَوْ يُعَجِّلُ ٱللَّهُ لِلنَّاسِ ٱلشَّرَّ ٱسْتِعْجَالَهُم بِٱلْخَيْرِ لَقُضِىَ إِلَيْهِمْ أَجَلُهُمْ ۖ فَنَذَرُ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا فِى طُغْيَٰنِهِمْ يَعْمَهُونَ
17:12.
See 10:8.
The word Khair also meaning wealth (Lane), the verse means that disbelievers direct all their energies to the earning of wealth, and neglect God altogether. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing them as their conduct deserves, they would have been destroyed long ago. If the word Khair be taken in the sense of 'good' as in the text, the verse would mean that if God were as quick to inflict punishment on disbelievers for their evil deeds as He is to bestow good, then they would already have been destroyed.
17:12.
See 10:8.
Important Words:
الخیر (wealth) is a common Arabic word giving among others the following meanings: (1) good, moral or physical, actual or potential; (2) a thing that all desire, being profitable or useful; (3) wealth or property; (4) good fortune, happiness or prosperity (Lane).
Commentary:
Some difference of opinion exists among commentators as to the meaning of the first part of this verse. This difference has arisen owing to the word خیر (wealth) being misconstrued as "good" or "virtue", which it does not always mean. The word خیر as shown under Important Words, also means wealth or property, and it is in this sense that it has been used in the present verse. The verse thus means that disbelievers have directed all their energies to the earning of wealth and have altogether neglected God. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing as their conduct deserves, they would have been destroyed long ago. But God gives people respite to repent and mend their ways. If, however, the word خیر be taken in the sense of "good", then the pronoun ھم in the expression استعجالـھم would be taken as the object of the word استعجال and not as the subject, and in this case the verse would mean that if God had been as quick to inflict punishment as He is to bestow good, then they would already have been destroyed; but God, being Forgiving and Merciful, gives them time to repent.
The words, But We leave those who look not for the meeting with Us to wander distractedly in their transgression, do not mean that God desires to leave the transgressors in their transgression, but that, in spite of their transgression, He grants them respite so that they may not die in a state of transgression but may have a chance to correct themselves and escape punishment.
As already pointed out in 10:4 above, the Quran sometimes omits to mention a question and only indirectly alludes to it by giving the answer. Thus this verse shows that 10:4 was a reply to the demand of the disbelievers for a speedy decision. All these verses therefore occur in a perfectly natural order and contain a reply to an implied question.
c
17:12.
d
10:8.
a
17:12.
b
See 10:8.
1287
Important Words:
الخیر (wealth) is a common Arabic word giving among others the following meanings: (1) good, moral or physical, actual or potential; (2) a thing that all desire, being profitable or useful; (3) wealth or property; (4) good fortune, happiness or prosperity (Lane).
Commentary:
Some difference of opinion exists among commentators as to the meaning of the first part of this verse. This difference has arisen owing to the word خیر (wealth) being misconstrued as "good" or "virtue", which it does not always mean. The word خیر as shown under Important Words, also means wealth or property, and it is in this sense that it has been used in the present verse. The verse thus means that disbelievers have directed all their energies to the earning of wealth and have altogether neglected God. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing as their conduct deserves, they would have been destroyed long ago. But God gives people respite to repent and mend their ways. If, however, the word خیر be taken in the sense of "good", then the pronoun ھم in the expression استعجالـھم would be taken as the object of the word استعجال and not as the subject, and in this case the verse would mean that if God had been as quick to inflict punishment as He is to bestow good, then they would already have been destroyed; but God, being Forgiving and Merciful, gives them time to repent.
The words, But We leave those who look not for the meeting with Us to wander distractedly in their transgression, do not mean that God desires to leave the transgressors in their transgression, but that, in spite of their transgression, He grants them respite so that they may not die in a state of transgression but may have a chance to correct themselves and escape punishment.
As already pointed out in 10:4 above, the Quran sometimes omits to mention a question and only indirectly alludes to it by giving the answer. Thus this verse shows that 10:4 was a reply to the demand of the disbelievers for a speedy decision. All these verses therefore occur in a perfectly natural order and contain a reply to an implied question.
b
17:12.
c
See 10:8.
1242
The word Khair also meaning wealth (Lane), the verse means that disbelievers direct all their energies to the earning of wealth, and neglect God altogether. Their conduct demands that evil should overtake them. But God is slow to punish. If He had been as quick in punishing them as their conduct deserves, they would have been destroyed long ago. If the word Khair be taken in the sense of 'good' as in the text, the verse would mean that if God were as quick to inflict punishment on disbelievers for their evil deeds as He is to bestow good, then they would already have been destroyed.
وَلَوْ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِمَا كَسَبُوا۟ مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِن دَآبَّةٍ وَلَٰكِن يُؤَخِّرُهُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۖ فَإِذَا جَآءَ أَجَلُهُمْ فَإِنَّ ٱللَّهَ كَانَ بِعِبَادِهِۦ بَصِيرًۢا
10:12; 18:59.
7:35; 10:50; 16:62.
The Merciful God is slow to punish. He grants respite and affords chances to the wicked and the rebellious in order that they may mend their ways. If God had meted out swift and quick punishment that the sinners deserved they would have been destroyed in no time, and the world would have come to an end, and all life on earth would have become extinct, because then there would be no purpose left in the beasts, animals, birds, etc. remaining alive after man’s destruction. Or, the verse may mean that God will not hesitate to destroy these abominable worms of the earth, i.e. disbelievers.
10:12; 18:59.
7:35; 10:50; 16:62.
Commentary:
The verse purports to say that though, by their rejection of truth and iniquitous deeds, disbelievers have made themselves deserving of Divine punishment, yet the Merciful God is slow in punishing them. He grants respite and affords opportunities to the wicked and the rebellious people in order that they may mend their ways and accept the truth. If God had meted out swift and quick punishment to sinners, they would have been destroyed in no time, and the world would have come to an end, and all life on earth would have become extinct, because there would be no purpose left in the beasts, animals, birds, etc. remaining alive after man’s destruction. Being created for man’s use, they too would have perished. But this respite and delay in punishment should not be understood to signify that disbelievers can indefinitely escape or avoid it. When the cup of their iniquities is full, says the verse, the decreed hour of retribution will arrive and they will be allowed no further respite.
The words دابة signifying "worm of the earth" may also apply to disbelievers because of their devoting all their labour and endeavour to the acquirement of worldly comforts and riches. In this sense of the word the verse would mean that God will not hesitate to destroy these abominable worms of the earth.
a
10:12; 18:59.
b
7:35; 10:50; 16:62.
1058
永久仁慈的安拉的惩罚是缓慢的。他给邪恶和忤逆者缓刑, 让他们可以改过自新。如果安拉很快地给予那些犯罪者以应有的惩罚的话, 他们就会在弹指间被歼灭殆尽, 世界就会完结, 地球上的生物就会死绝, 因为在人类毁灭后所遗留下飞禽走兽, 它们活着也将是没有意义的, 这节经文的意思或可解为, 安拉不会对消灭这些地球上可恶的蠕虫即不信的人犹疑不决。
a
10:12; 18:59.
b
7:35; 10:50; 16:62.
3212
Commentary:
The verse purports to say that though, by their rejection of truth and iniquitous deeds, disbelievers have made themselves deserving of Divine punishment, yet the Merciful God is slow in punishing them. He grants respite and affords opportunities to the wicked and the rebellious people in order that they may mend their ways and accept the truth. If God had meted out swift and quick punishment to sinners, they would have been destroyed in no time, and the world would have come to an end, and all life on earth would have become extinct, because there would be no purpose left in the beasts, animals, birds, etc. remaining alive after man’s destruction. Being created for man’s use, they too would have perished. But this respite and delay in punishment should not be understood to signify that disbelievers can indefinitely escape or avoid it. When the cup of their iniquities is full, says the verse, the decreed hour of retribution will arrive and they will be allowed no further respite.
The words دابة signifying "worm of the earth" may also apply to disbelievers because of their devoting all their labour and endeavour to the acquirement of worldly comforts and riches. In this sense of the word the verse would mean that God will not hesitate to destroy these abominable worms of the earth.
a
10:12; 18:59.
b
7:35; 10:50; 16:62.
2425
The Merciful God is slow to punish. He grants respite and affords chances to the wicked and the rebellious in order that they may mend their ways. If God had meted out swift and quick punishment that the sinners deserved they would have been destroyed in no time, and the world would have come to an end, and all life on earth would have become extinct, because then there would be no purpose left in the beasts, animals, birds, etc. remaining alive after man’s destruction. Or, the verse may mean that God will not hesitate to destroy these abominable worms of the earth, i.e. disbelievers.
وَلَا يُوثِقُ وَثَاقَهُۥٓ أَحَدٌ
安拉的磨坊碾磨是慢慢的, 但碾磨得非常的细小。安拉的惩罚来得不快, 但安拉的惩罚到来时, 毁灭性是很大的。“它不放过一切, 丝毫不留” (74:29)。
The mill of God grinds slowly, but it grinds exceedingly small. God is slow to punish but when His punishment comes, it is most destructive. 'It spares not and it leaves naught' (74:29).
Commentary:
The Mill of God grinds slowly but it grinds exceedingly small. God is slow to punish but when His punishment overtakes a people, it is most destructive. "It spares not and it leaves naught" (74:29).
1687
安拉的磨坊碾磨是慢慢的, 但碾磨得非常的细小。安拉的惩罚来得不快, 但安拉的惩罚到来时, 毁灭性是很大的。“它不放过一切, 丝毫不留” (74:29)。
4721
Commentary:
The Mill of God grinds slowly but it grinds exceedingly small. God is slow to punish but when His punishment overtakes a people, it is most destructive. "It spares not and it leaves naught" (74:29).
3341
The mill of God grinds slowly, but it grinds exceedingly small. God is slow to punish but when His punishment comes, it is most destructive. 'It spares not and it leaves naught' (74:29).