21:44 Al-Anbiyaa (The Prophets)

والذي أوجب لهم استمرارهم على كفرهم وشركهم قوله: { بَلْ مَتَّعْنَا هَؤُلَاءِ وَآبَاءَهُمْ حَتَّى طَالَ عَلَيْهِمُ الْعُمُرُ ْ} أي: أمددناهم بالأموال والبنين، وأطلنا أعمارهم، فاشتغلوا بالتمتع بها، ولهوا بها، عما له خلقوا، وطال عليهم الأمد، فقست قلوبهم، وعظم طغيانهم، وتغلظ كفرانهم، فلو لفتوا أنظارهم إلى من عن يمينهم، وعن يسارهم من الأرض، لم يجدوا إلا هالكا ولم يسمعوا إلا صوت ناعية، ولم يحسوا إلا بقرون متتابعة على الهلاك، وقد نصب الموت في كل طريق لاقتناص النفوس الأشراك، ولهذا قال: { أَفَلَا يَرَوْنَ أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا ْ} أي: بموت أهلها وفنائهم، شيئا فشيئا، حتى يرث الله الأرض ومن عليها وهو خير الوارثين، فلو رأوا هذه الحالة لم يغتروا ويستمروا على ما هم عليه. { أَفَهُمُ الْغَالِبُونَ ْ} الذين بوسعهم، الخروج عن قدر الله؟ وبطاقتهم الامتناع عن الموت؟ فهل هذا وصفهم حتى يغتروا بطول البقاء؟ أم إذا جاءهم رسول ربهم لقبض أرواحهم، أذعنوا، وذلوا، ولم يظهر منهم أدنى ممانعة؟

. يقول تعالى مخبرا عن المشركين إنما غرهم وحملهم على ما هم فيه من الضلال أنهم متعوا في الحياة الدنيا ونعموا وطال عليهم العمر فيما هم فيه قاعتقدوا أنهم على شيء ثم قال واعظا لهم " أفلا يرون أنا نأتي الأرض ننقصها من أطرافها " اختلف المفسرون في معناه وقد أسلفناه في سورة الرعد وأحسن ما فسر بقوله تعالى " ولقد أهلكنا ما حولكم من القرى وصرفنا الآيات لعلهم يرجعون " وقال الحسن البصري يعني بذلك ظهور الإسلام على الكفر والمعنى أفلا يعتبرون بنصر الله لأوليائه على أعدائه وإهلاكه الأمم المكذبة والقرى الظالمة وإنجائه لعباده المؤمنين ولهذا قال " أفهم الغالبون " يعني بل هم المغلوبون الأسفلون الأخسرون الأرذلون وقوله " قل إنما أنذركم بالوحي " أي إنما أنا مبلغ عن الله ما أنذرتكم به من العذاب والنكال ليس ذلك إلا عما أوحاه الله إلي ولكن لا يجدي هذا عمن أعمى الله بصيرته وختم على سمعه وقلبه ولهذا قال " ولا يسمع الصم الدعاء إذا ما ينذرون ".

How the Idolators are deceived by their long and luxurious Lives in this World, and the Explanation of the Truth

Allah explains that they have been deceived and misled by the luxuries that they enjoy in this world and the long life that they have been given, so they believe that they are following something good. Then Allah warns them:

أَفَلاَ يَرَوْنَ أَنَّا نَأْتِى الاٌّرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَآ

(See they not that We gradually reduce the land (in their control) from its outlying borders) This is like the Ayah:

وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُمْ مِّنَ الْقُرَى وَصَرَّفْنَا الاٌّيَـتِ لَعَلَّهُمْ يَرْجِعُونَ

(And indeed We have destroyed towns round about you, and We have shown the Ayat in various ways that they might return.) 46:27 Al-Hasan Al-Basri said: "This means the victory of Islam over disbelief." The meaning is: Do they not learn a lesson from the fact that Allah supported those (believers) against their enemies, He destroyed the disbelieving nations and the evil-doing townships, and He saved His believing servants So Allah says:

أَفَهُمُ الْغَـلِبُونَ

(Is it then they who will overcome) meaning, on the contrary, they are the ones who will be overcomed, who will be defeated, humiliated and brought low.

قُلْ إِنَّمَآ أُنذِرُكُم بِالْوَحْىِ

(Say: "I warn you only by the revelation.") meaning, `I only convey to you the warning of Allah's punishment and vengeance, and this is no more than that which Allah reveals to me.' But this is of no benefit to the one whom Allah has made blind and has put a seal over his hearing and his heart. He says:

وَلاَ يَسْمَعُ الصُّمُّ الدُّعَآءَ إِذَا مَا يُنذَرُونَ

(But the deaf will not hear the call, (even) when they are warned.)

وَلَئِن مَّسَّتْهُمْ نَفْحَةٌ مِّنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يويْلَنَآ إِنَّا كُنَّا ظَـلِمِينَ

(And if a breath of the torment of your Lord touches them, they will surely, cry: "Woe unto us! Indeed we have been wrongdoers!") If these disbelievers were affected by the slightest touch of Allah's punishment, they would confess their sins and admit that they had wronged themselves in this world.

وَنَضَعُ الْمَوَزِينَ الْقِسْطَ لِيَوْمِ الْقِيَـمَةِ فَلاَ تُظْلَمُ نَفْسٌ شَيْئاً

(And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything.) meaning, "We shall set up the Balances of justice on the Day of Resurrection." The majority of scholars state that it is one Balance, and the plural form is used here to reflect the large number of deeds which will be weighed therein.

فَلاَ تُظْلَمُ نَفْسٌ شَيْئاً وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَـسِبِينَ

(then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And sufficient are We to take account.) This is like the Ayat:

وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا

(and your Lord treats no one with injustice) 18:49

إِنَّ اللَّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَـعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْراً عَظِيماً

(Surely, Allah wrongs not even of the weight of speck of dust, but if there is any good, He doubles it, and gives from Him a great reward.) 4:40

يبُنَىَّ إِنَّهَآ إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُنْ فِى صَخْرَةٍ أَوْ فِى السَّمَـوَتِ أَوْ فِى الاٌّرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ

("O my son! If it be equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle, Well-Aware.") 31:16 In the Two Sahihs it was recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said:

«كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمَنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيم»

(Two words which are light on the tongue, heavy in the Balance and beloved to Ar-Rahman: "Subhan Allahi wa bi hamdihi, Subhan Allahil `Azim (Glory and praise be to Allah, Glory be to Allah the Almighty).") Imam Ahmad also recorded that `A'ishah said that one of the Companions of the Messenger of Allah ﷺ sat down before him and said, "O Messenger of Allah, I have two slaves who lie to me, betray me and disobey me, and I hit them and insult them. How do I stand with regard to them" The Messenger of Allah ﷺ said:

«يُحْسَبُ مَا خَانُوكَ وَعَصَوْكَ وَكَذَّبُوكَ وَعِقَابُكَ إِيَّاهُمْ، فَإِنْ كَانَ عِقَابُكَ إِيَّاهُمْ بِقَدْرِ ذُنُوبِهِمْ، كَانَ كَفَافًا لَا لَكَ وَلَا عَلَيْكَ، وَإِنْ كَانَ عِقَابُكَ إِيَّاهُمْ دُونَ ذُنُوبِهِمْ، كَانَ فَضْلًا لَكَ، وَإِنْ كَانَ عِقَابُكَ إِيَّاهُمْ فَوْقَ ذُنُوبِهِمْ، اقْتُصَّ لَهُمْ مِنْكَ الْفَضْلُ الَّذِي بَقِيَ قَبْلَك»

(The extent to which they betrayed you, disobeyed you and lied to you will be measured against the punishment you meted out to them. If your punishment was commensurate with their misconduct, then you will be equal and you will not have anything counted for you or against you. If your punishment of them was less than that what they deserved for their misconduct, then this will count in your favor. If your punishment of them was more than what they deserved for their misconduct, then Allah will take what is due to them from you.) Then the man started to weep before the Messenger of Allah ﷺ, and the Messenger of Allah ﷺ asked,

«مَالَهُ لَا يَقْرَأُ كِتَابَ الله

وَنَضَعُ الْمَوَزِينَ الْقِسْطَ لِيَوْمِ الْقِيَـمَةِ فَلاَ تُظْلَمُ نَفْسٌ شَيْئاً وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَـسِبِينَ »

(What is the matter with him Has he not read the words of Allah, (And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And sufficient are We to take account.)) The man said, "O Messenger of Allah, I think there is nothing better than keeping away from these people -- meaning his slaves -- I call upon you to bear witness that they are all free."

Nay but We provided comforts for these and their fathers in the way of the graces which We bestowed on them until life lasted long for them so that they were deluded by such longevity. Do they not see how We visit the land how We target their land diminishing it at its edges? by granting the Prophet victory through conquest. Are they the ones who will prevail? No it is rather the Prophet and his Companions who will do so.

Haste is undesirable

خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste. - 21:37). عَجَل ('ajal) means haste or hurry. The word is used in situations when one desires things to happen before their time, and this trait is bad by its very nature. In another place also the word is used to denote human weakness. For instance وَكَانَ الْإِنسَانُ عَجُولًا i.e. Man is prone to haste - 17:11, meaning that he is very impatient. When Sayyidna Musa (علیہ السلام) went to the mount Tur in a hurry leaving his people behind, he was censured by Allah Ta` ala.

Prophets (علیہم السلام) and the devout people who try to excel each other in the performance of righteous deeds have been commended and their zeal to do good deeds does not constitute haste and hurry because they do not try to do these deeds before their time. In fact they do the deeds on time, but try to excel each other in quantity and quality.

Here خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste - 21:37) means that haste and hurry is one of the many weaknesses which are inherent in human nature. When a man is identified by some intrinsic trait of his character, me Arabs used to say that he is 'made of that trait. For instance a short tempered man would be called a 'man made of anger'.

سَأُرِ‌يكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ (I shall show you my signs -.21:37) Here the word آیات (signs) refers to those miracles and events which bear evidence to the honesty of the Holy Prophet ﷺ and the truth of his message. (Qurtubi)

These miracles also occurred during the battle of Badr (غزوہ بدر) when the Muslims who were considered weak and worthy of contempt gained a great victory over their enemies.