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Ibisobanuro by'amagambo
Umurongo: (1) Isura: A Nahlu (Inzuki)
An-Nahl
أَتَىٰٓ أَمۡرُ ٱللَّهِ فَلَا تَسۡتَعۡجِلُوهُۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ
(1) Allah’s Command has come[3203] so do not seek to hasten it; Glorified and High Aloof is He above all they Associate[3204] ˹with Him˺!
[3203] The sura opens up with this urgent, yet subtle threat; a threat that runs throughout the sura to underline the fact that God’s Punishment is ever overshadowing those who incur His Wrath (cf. Ayas: 26, 33, 45-47, 77 and 112). This is so that the Deniers may see reason and become mindful (another theme that the sura emphasizes).
This aya could be taken as a direct reply to the Makkan idolater’s ‘insistent’ request from the Noble Prophet to ‘bring upon’ them (i’tinā, bring us; an imperative form of atā) what he was promising them, i.e. God’s Command as in Aya 8: 32. It is also revealing to note that many earlier rebellious nations, who, to mark their utter denial, requested the expedition of their Punishment, by addressing their Messengers with the very same brazen words, cf. 7: 70 and 77, 8: 32, 11: 32, 29: 29, 46:22).
The expression used here is very much similar in its sense and sensation to that used in Sura al-Naml, which marks the very same dire circumstances, i.e. the Noble Messenger (ﷺ) being saddened by the stance his tribe took to his call, in essence being troubled by their plotting against it (there Aya 70, which describes the Messenger’s (ﷺ) state of mind is exactly parallel (mutashābih) with Aya 127 at the end of this sura). There, they requested him to bring upon them the ‘promise’ of punishment and the just as subtle reply came: “It may be well that, some of what you seek to hasten is closing in on you!” (27: 72). The verb atā, used in this aya also marks the imminence and certainty of the coming (cf. al- Ṭabarī, Ibn Kathīr, al-Saʿdī). The situation in Makkah at the time of revelation, and the zenith of the persecution campaign mounted by the Deniers, was so dire that only such an urgently worded statement could have driven the message home.
Amru Allāh could either mean (among other lesser senses of the expression, cf. Ibn ʿAṭiyyah) the infliction of punishment (cf. Aya 33 below; al-Wāḥidī, al-Wajīz, al-Tafsīr al-Mukhtaṣar) or the Day of Judgement, which is said to be ‘akin to a blink of an eye or ˹even˺ faster’ (cf. Aya 77 below; al- Ṭabarī, Ibn Kathīr, al-Saʿdī). That neither one of them is clearly stated further emphasizes the subtlety of the threat being posed as also clouds its exact nature in ambiguity by way of imparting upon it the magnitude that it merits (cf. Ibn ʿĀshūr). Ibn ʿĀshūr also notes that elsewhere in the Qur’an it is called waʿdu Allāh (Allah’s Promise; cf. among others: 10: 4 and 55, 13: 31, 30: 9, 45: 32) and ajalu Allāh (Allah’s Term; cf. for instance: 29: 5, 71: 4).
[3204] This most egregious of all sins, Associating (shirk) other deities with God, is what made them incur His Wrath (cf. Ibn ʿĀshūr). What follows is a thorough detailing of God’s sole worthiness of worship, which in the process, discredits all other so-called deities they invoke besides Him (cf. al-Biqāʿī, Naẓm al-Durar).
This aya could be taken as a direct reply to the Makkan idolater’s ‘insistent’ request from the Noble Prophet to ‘bring upon’ them (i’tinā, bring us; an imperative form of atā) what he was promising them, i.e. God’s Command as in Aya 8: 32. It is also revealing to note that many earlier rebellious nations, who, to mark their utter denial, requested the expedition of their Punishment, by addressing their Messengers with the very same brazen words, cf. 7: 70 and 77, 8: 32, 11: 32, 29: 29, 46:22).
The expression used here is very much similar in its sense and sensation to that used in Sura al-Naml, which marks the very same dire circumstances, i.e. the Noble Messenger (ﷺ) being saddened by the stance his tribe took to his call, in essence being troubled by their plotting against it (there Aya 70, which describes the Messenger’s (ﷺ) state of mind is exactly parallel (mutashābih) with Aya 127 at the end of this sura). There, they requested him to bring upon them the ‘promise’ of punishment and the just as subtle reply came: “It may be well that, some of what you seek to hasten is closing in on you!” (27: 72). The verb atā, used in this aya also marks the imminence and certainty of the coming (cf. al- Ṭabarī, Ibn Kathīr, al-Saʿdī). The situation in Makkah at the time of revelation, and the zenith of the persecution campaign mounted by the Deniers, was so dire that only such an urgently worded statement could have driven the message home.
Amru Allāh could either mean (among other lesser senses of the expression, cf. Ibn ʿAṭiyyah) the infliction of punishment (cf. Aya 33 below; al-Wāḥidī, al-Wajīz, al-Tafsīr al-Mukhtaṣar) or the Day of Judgement, which is said to be ‘akin to a blink of an eye or ˹even˺ faster’ (cf. Aya 77 below; al- Ṭabarī, Ibn Kathīr, al-Saʿdī). That neither one of them is clearly stated further emphasizes the subtlety of the threat being posed as also clouds its exact nature in ambiguity by way of imparting upon it the magnitude that it merits (cf. Ibn ʿĀshūr). Ibn ʿĀshūr also notes that elsewhere in the Qur’an it is called waʿdu Allāh (Allah’s Promise; cf. among others: 10: 4 and 55, 13: 31, 30: 9, 45: 32) and ajalu Allāh (Allah’s Term; cf. for instance: 29: 5, 71: 4).
[3204] This most egregious of all sins, Associating (shirk) other deities with God, is what made them incur His Wrath (cf. Ibn ʿĀshūr). What follows is a thorough detailing of God’s sole worthiness of worship, which in the process, discredits all other so-called deities they invoke besides Him (cf. al-Biqāʿī, Naẓm al-Durar).
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Ibisobanuro by'amagambo
Umurongo: (1) Isura: A Nahlu (Inzuki)
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