Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And were Allâh to hasten for mankind the evil (they invoke for themselves and for their children. while in a state of anger) as He hastens for them the good (they invoke) then they would have been ruined. So We leave those who expect not their meeting with Us, in their trespasses, wandering blindly in distraction. (Tafsir At-Tabarî)
Word by Word — Arabic, Transliteration & Meaning
۞ وَلَوْwalawAnd if
يُعَجِّلُyuʿajjiluhastens
ٱللَّهُl-lahu(by) Allah
لِلنَّاسِlilnnāsifor the mankind
ٱلشَّرَّl-sharathe evil
ٱسْتِعْجَالَهُمis'tiʿ'jālahum(as) He hastens for them
بِٱلْخَيْرِbil-khayrithe good
لَقُضِىَlaquḍiyasurely, would have been decreed
إِلَيْهِمْilayhimfor them
أَجَلُهُمْ ۖajaluhumtheir term
فَنَذَرُfanadharuBut We leave
ٱلَّذِينَalladhīnathose who
لَاlā(do) not
يَرْجُونَyarjūnaexpect
لِقَآءَنَاliqāanāthe meeting with Us
فِىfīin
طُغْيَـٰنِهِمْṭugh'yānihimtheir transgression
يَعْمَهُونَyaʿmahūnawandering blindly
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 11){وَلَوْيُعَجِّلُاللّٰهُ … : ’’ تَعْجِيْلٌ ‘‘} is from the form "taf‘īl," its meaning is to seek something before its time, and {’’اِسْتِعْجَالٌ‘‘} also means to seek something quickly, but here both do not mean seeking quickly, rather they mean giving quickly, and the addition of letters is for the increase in meaning. There are two interpretations of this verse. The first is that the disbelievers used to hasten and say, "Bring the punishment with which you threaten us." Allah said: «{ وَيَسْتَعْجِلُوْنَكَبِالْعَذَابِ }»[ الحج : ۴۷ ] "And they ask you to hasten the punishment." To the extent that they prayed to Allah, "O Allah! If Islam is truly the truth, then rain down stones upon us from the sky or bring upon us a painful punishment." See Surah Al-Anfal (32). Allah says that just as We grant them good quickly, if We were to send the punishment quickly (at their demand), they would have been destroyed long ago, but We give them respite and a full opportunity to turn back. The second interpretation is that Allah is very merciful to His servants; when a person prays for good for himself or others, He accepts it quickly, but when, out of anger or grief, a person utters words of curse against himself, his children, or others, He does not accept them, rather He gives respite and delay so that perhaps they may reform themselves, and if He were to accept these quickly as well, people would soon be destroyed. In this case, the meaning of seeking is present in "isti‘jāl," not in "ta‘jīl." The Messenger of Allah (peace be upon him) said: [ لاَتَدْعُوْاعَلٰيأَنْفُسِكُمْوَلاَتَدْعُوْاعَلٰيأَوْلَادِكُمْوَلاَتَدْعُوْاعَلٰيخَدَمِكُمْوَلاَتَدْعُوْاعَلٰيأَمْوَالِكُمْ،لاَتُوَافِقُوْامِنَاللّٰهِسَاعَةَنَيْلٍفِیْھَاعَطَاءٌفَيَسْتَجِيْبَلَكُمْ ][ أبوداوٗد، الوتر، باب النہي عن أن یدعو … : ۱۵۳۲، عن جابر بن عبد اللہ رضی اللہ عنہ و صححہ الألباني ] "Do not curse yourselves, do not curse your children, do not curse your servants, and do not curse your wealth, lest you supplicate at a time when supplications are answered and your curse is accepted." In the end, it is said that those who do not believe in the Day of the Hereafter, We leave them wandering in their disbelief, polytheism, and rebellion. The first interpretation is more appropriate with these words.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
11. 1. One meaning of this is that just as man hastens in seeking good, in the same way he hastens in seeking evil (punishment) as well. He says to the messengers of Allah, "If you are truthful, then bring upon us that punishment with which you threaten us." Allah Almighty says that if, according to their demand, We were to hasten the punishment, then they would have already been overtaken by death and destruction. But We grant respite and give them full opportunity. Another meaning is that just as man prays for good and blessings for himself, which We accept, in the same way, when man is angry or in distress, he prays for evil (curses) for himself and his children, etc., which We ignore because, though he asks for destruction with his tongue, he does not intend it in his heart. But if We were to begin destroying people immediately according to their curses, then soon people would be overtaken by death and ruin. That is why it is mentioned in the hadith: "Do not pray for evil (curses) for yourselves, your children, or your wealth and business, lest your curses coincide with the moment in which Allah accepts prayers, and thus He accepts your curses."
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
11. And if Allah were to hasten evil for people as they wish to hasten good, their term (of life) would surely have been ended. But We leave those who do not expect to meet Us to wander blindly in their rebellion [17].
[17] Famine Upon the Quraysh of Makkah:
As a result of the continuous persecution and disobedience by the Quraysh of Makkah, a severe famine appeared in Makkah, from the calamity of which the people of Makkah cried out in distress. The stiff necks of the the arrogant of the Quraysh were bowed. There was nothing to eat, to the extent that these people were forced to eat bones and even leather, and when they looked towards the sky, due to the intensity of hunger and physical weakness, they saw nothing but smoke. In those days, they would also supplicate to Allah with lamentations, and there was a considerable decrease in idol worship as well. When this famine prolonged, Abu Sufyan came to the Prophet ﷺ and said: Pray for deliverance from the torment of famine; you teach the lesson of maintaining family ties while we are dying of hunger. If this torment is removed, we will believe in you. So you ﷺ prayed, and rains began to fall, and the famine was removed, and these prayers were for the welfare and prosperity of mankind.
A Good Prayer is Quickly Accepted and an Evil One is Not:
On the other hand, the disbelievers used to say to you ﷺ: O Allah, if this Quran is indeed the truth and from You, then rain down upon us a shower of stones from the sky [8: 32]. This prayer was for the harm and destruction of mankind, which Allah Almighty did not accept. Sometimes, even in response to the supplication of the Messenger of Allah ﷺ for evil, He said: ﴿لَيْسَلَكَمِنَالْاَمْرِشَيْءٌ﴾. In this verse, Allah Almighty has explained His principle that when something good is asked from Allah, He accepts it. In the same way, if He were to accept your evil supplications, then none of you would remain alive until now. Allah’s principle is that He does not immediately send down punishment in return for evil deeds or evil supplications, but rather continues to give people opportunities to reform. Then, if even after repeated warnings, people do not desist from disobedience, then punishment comes upon them.
