22:47 Al-Hajj (The Pilgrimage)

أي: يستعجلك هؤلاء المكذبون بالعذاب، لجهلهم، وظلمهم، وعنادهم، وتعجيزا لله، وتكذيبا لرسله، ولن يخلف الله وعده، فما وعدهم به من العذاب، لابد من وقوعه، ولا يمنعهم منه مانع، وأما عجلته، والمبادرة فيه، فليس ذلك إليك يا محمد، ولا يستفزنك عجلتهم وتعجيزهم إيانا. فإن أمامهم يوم القيامة، الذي يجمع فيه أولهم وآخرهم، ويجازون بأعمالهم، ويقع بهم العذاب الدائم الأليم، ولهذا قال: { وَإِنَّ يَوْمًا عِنْدَ رَبِّكَ كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ } من طوله، وشدته، وهو له، فسواء أصابهم عذاب في الدنيا، أم تأخر عنهم العذاب، فإن هذا اليوم، لا بد أن يدركهم. ويحتمل أن المراد: أن الله حليم، ولو استعجلوا العذاب، فإن يوما عنده كألف سنة مما تعدون، فالمدة، وإن تطاولتموها، واستبطأتم فيها نزول العذاب، فإن الله يمهل المدد الطويلة ولا يهمل، حتى إذا أخذ الظالمين بعذابه لم يفلتهم.

يقول تعالى لنبيه صلوات الله وسلامه عليه " ويستعجلونك بالعذاب " أي هؤلاء الكفار الملحدون المكذبون بالله وكتابه ورسوله واليوم الآخر كما قال تعالى " وإذا قالوا اللهم إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم " " وقالوا ربنا عجل لنا قطنا قبل يوم الحساب " وقوله " ولن يخلف الله وعده " أي الذي وعد من إقامة الساعة والانتقام من أعدائه والإكرام لأوليائه قال الأصمعي كنت عند أبي عمرو بن العلاء فجاءه عمرو بن عبيد فقال يا أبا عمرو هل يخلف الله الميعاد؟ فقال لا فذكر آية وعيد فقال له أمن العجم أنت ؟ إن العرب تعد الرجوع عن الوعد لؤما وعن الإيعاد كرما أما سمعت قول الشاعر: ليرهب ابن العم والجار سطوتي ولا أنثني عن سطوة المتهدد فإني وإن أوعـدته أو وعدتـه لمخـلف إيعـادي ومنجز موعدي وقوله " وإن يوما عند ربك كألف سنة مما تعدون " أي هو تعالى لا يعجل فإن مقدار ألف سنة عند خلقه كيوم واحد عنده بالنسبة إلى حكمه لعلمه بأنه على الانتقام قادر وأنه لا يفوته شيء وإن أجل وأنظر وأملى ولهذا قال بعد هذا.

Here Allah consoles His Prophet Muhammad ﷺ for the disbelief of those among his people who opposed him.

وَإِن يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ

(And if they deny you, so did deny before them the people of Nuh) until His saying,

وَكُذِّبَ مُوسَى

(and denied was Musa.) means, despite all the clear signs and evidence that they brought.

فَأمْلَيْتُ لِلْكَـفِرِينَ

(But I granted respite to the disbelievers for a while,) means, `I delayed and postponed.'

ثُمَّ أَخَذْتُهُمْ فَكَيْفَ كَانَ نَكِيرِ

(then I seized them, and how (terrible) was My punishment!) means, `how great was My vengeance against them and My punishment of them!' In the Two Sahihs it is reported from Abu Musa that the Prophet said:

«إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْه»

(Allah lets the wrongdoer carry on until, when He seizes him, He will never let him go.) Then he recited:

وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ

(Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.) 11:102 Then Allah says:

فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـهَا

(And many a township did We destroy)

وَهِىَ ظَـلِمَةٌ

(while they were given wrongdoing,) meaning, they were rejecting their Messengers.

فَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا

(so that it lie in ruins,) Ad-Dahhak said, "Leveled to their roofs," i.e., their houses and cities were destroyed.

وَبِئْرٍ مُّعَطَّلَةٍ

(and (many) a deserted well) means, they draw no water from it, and no one comes to it, after it had been frequented often by crowds of people.

وَقَصْرٍ مَّشِيدٍ

(and a castle Mashid!) `Ikrimah said, "This means whitened with plaster." Something similar was narrated from `Ali bin Abi Talib, Mujahid, `Ata', Sa`id bin Jubayr, Abu Al-Mulayh and Ad-Dahhak. Others said that it means high and impenetrable fortresses. All of these suggestions are close in meaning and do not contradict one another, for this sturdy construction and great height did not help their occupants or afford them any protection when the punishment of Allah came upon them, as He says:

أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ

("Wheresoever you may be, death will overtake you even if you are in Buruj Mushayyadah!") 4:78

أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ

(Have they not traveled through the land,) means, have they not traveled in the physical sense and also used their minds to ponder That is sufficient, as Ibn Abi Ad-Dunya said in his book At-Tafakkur wal-I`tibar, "Some of the wise people said, `Give life to your heart with lessons, illuminate it with thought, kill it with asceticism, strengthen it with certain faith, remind it of its mortality, make it aware of the calamities of this world, warn it of the disasters that life may bring, show it how things may suddenly change with the passing of days, tell it the stories of the people of the past, and remind it what happened to those who came before."' Walk through their ruins, see what they did and what became of them, meaning, look at the punishments and divine wrath that struck the nations of the past who belied,

فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌ يَسْمَعُونَ بِهَا

(and have they hearts wherewith to understand and ears wherewith to hear) meaning, let them learn a lesson from that.

فَإِنَّهَا لاَ تَعْمَى الاٌّبْصَـرُ وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ

(Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.) means, the blind person is not the one whose eyes cannot see, but rather the one who has no insight. Even if the physical eyes are sound, they still cannot learn the lesson.

وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَن يُخْلِفَ اللَّهُ وَعْدَهُ وَإِنَّ يَوْماً عِندَ رَبِّكَ كَأَلْفِ سَنَةٍ مِّمَّا تَعُدُّونَ - وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَـلِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَىَّ الْمَصِيرُ

(47. And they ask you to hasten on the torment! And Allah fails not His promise. And verily a day with your Lord is as a thousand years of what you reckon.) (48. And many a township did I give respite while it was given to wrongdoing. Then I seized it (with punishment). And to Me is the (final) return (of all).)

The Disbelievers Demand for the Punishment

Allah tells His Prophet :

وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ

(And they ask you to hasten on the torment!) meaning, these disbelievers who disbelieve in Allah and His Book and His Messenger and the Last Day. This is like the Ayat:

وَإِذْ قَالُواْ اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَآءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ

(And (remember) when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky or bring on us a painful torment.") 8:32 H

وَقَالُواْ رَبَّنَا عَجِّل لَّنَا قِطَّنَا قَبْلَ يَوْمِ الْحِسَابِ

(They say: "Our Lord! Hasten to us Qittana (our punishment) before the Day of Reckoning!") 38:16.

وَلَن يُخْلِفَ اللَّهُ وَعْدَهُ

(And Allah fails not His promise.) means, His promise to bring about the Hour and wreak vengeance upon His enemies, and to honor His close friends.

وَإِنَّ يَوْماً عِندَ رَبِّكَ كَأَلْفِ سَنَةٍ مِّمَّا تَعُدُّونَ

(And verily a day with your Lord is as a thousand years of what you reckon. ) means, He does not hasten, for what is counted as a thousand years with His creation is as one day with Him, and He knows that He is able to exact revenge and that He will not miss a thing, even if He delays and waits and postpones. Hence He then says:

وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَـلِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَىَّ الْمَصِيرُ

(And many a township did I give respite while it was given to wrongdoing. Then I seized it (with punishment). And to Me is the (final) return (of all).) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said:

«يَدْخُلُ فُقَرَاءُ الْمُسْلِمِينَ الْجَنَّةَ قَبْلَ الْأَغْنِيَاءِ بِنِصْفِ يَوْمٍ خَمْسِمِائَةِ عَام»

(The poor among the Muslims will enter Paradise half a day before the rich -- five hundred years.) This was recorded by At-Tirmidhi and An-Nasa'i from the Hadith of Ath-Thawri from Muhammad bin `Amr. At-Tirmidhi said, "Hasan Sahih." Abu Dawud recorded at the end of Book of Al-Malahim in his Sunan from Sa`d bin Abi Waqqas that the Prophet said:

«إِنِّي لَأَرْجُو أَنْ لَا تَعْجِزَ أُمَّتِي عِنْدَ رَبِّهَا أَنْ يُؤَخِّرَهُمْ نِصْفَ يَوْم»

(I hope that it will not be too much for my Ummah if Allah delays them for half a day.) It was said to Sa`d, "What does half a day mean" He said, "Five hundred years."

And they ask you to hasten the chastisement even though God would never break His promise of sending down the chastisement upon them — and so He sent it down on the day of Badr. And truly a day with your Lord of the days of the Hereafter on account of the severity of the chastisement is like a thousand years of your counting read ta‘uddūna or ya‘uddūna ‘their counting’ in this world.

How the Day of Resurrection will be equal to one thousand years by our reckoning

In this verseإِنَّ يَوْمًا عِندَ رَ‌بِّكَ كَأَلْفِ سَنَةٍ (22:47) means that one day with your Lord is like one thousand years of what you count. This verse can be interpreted in two ways. The first meaning is that the verse refers to the Day of Resurrection and the events which will take place on that day will be so horrifying and of such extreme severity that the day will appear never to end, as if it was equal to one thousand years according to our reckoning. Many commentators have interpreted this verse accordingly.

The other meaning of the verse is that the Day of Resurrection will in actual fact be so long that it will stretch up to one thousand years of this world. This view is supported by a saying of the Holy Prophet ﷺ as reported in Musnad of Ahmad and Tirmidhi on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ once addressed the poor people of the muhajirin (i.e. those who migrated from Makkah) and said, ` I give you good news about the full refulgence on the Day of Resurrection and that you will be admitted to heaven half a day before the rich and the wealthy, and a day in the Hereafter will be of one thousand years, hence the poor will enter the heaven five hundred years before the wealthy'. Tirmidhi has classified this hadith as 'hasan'. (Mazhari)

A doubt and its explanation

There is a verse in Surah Al-Ma'arij which says that the day with your Lord will be equal to fifty thousand years كَانَ مِقْدَارُ‌هُ خَمْسِينَ أَلْفَ سَنَةٍ. (Whereof the measure is fifty thousand yours - 70:4) This can also be explained by applying either of the two explanations of the present verse and in the first case since every person will suffer different levels of severity, to some it will appear as if he has suffered pain for one thousand years, while to others the period will appear equal to fifty thousand years. If, however, the second explanation is applied to this verse, then there would appear to be a contradiction between the verses where one verse equates the Day of Resurrection to one thousand years and the other to fifty thousand years. But this so-called contradiction has been reconciled by Sayyidna Ashraf ` Ali Thanavi (رح))in his commentary Bayan ul-Qur'an, by saying that this difference may be due to different horizons. Just as we see in our world that the length of day and night is different on different horizons, (on zero latitude it is of 24 hours while at the latitude of 900 it is one year. Likewise it is possible that the length of the Day of Resurrection would be different on different horizons, and if its length right below the day line is one thousand years because of miraculously slow rotation of sun or earth), the areas falling 50 times far from it may have a day 50 times more in length. And Allah knows best.