سُوْرَةُ النَّحْلِ

Surah An-Nahl (16) — Ayah 61

The Bee · Meccan · Juz 14 · Page 273

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وَلَوْ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَآبَّةٍ وَلَـٰكِن يُؤَخِّرُهُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۖ فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَـْٔخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ ﴿61﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

And if Allâh were to seize mankind for their wrong-doing, He would not leave on it (the earth) a single moving (living) creature, but He postpones them for an appointed term and when their term comes, neither can they delay nor can they advance it an hour (or a moment).

Word by Word — Arabic, Transliteration & Meaning

وَلَوْ walaw And if
يُؤَاخِذُ yuākhidhu Allah were to seize
ٱللَّهُ l-lahu Allah were to seize
ٱلنَّاسَ l-nāsa the mankind
بِظُلْمِهِم biẓul'mihim for their wrongdoing
مَّا mā not
تَرَكَ taraka He (would) have left
عَلَيْهَا ʿalayhā upon it
مِن min any
دَآبَّةٍۢ dābbatin moving creature
وَلَـٰكِن walākin but
يُؤَخِّرُهُمْ yu-akhiruhum He defers them
إِلَىٰٓ ilā for
أَجَلٍۢ ajalin a term
مُّسَمًّۭى ۖ musamman appointed
فَإِذَا fa-idhā Then when
جَآءَ jāa comes
أَجَلُهُمْ ajaluhum their terms
لَا lā not
يَسْتَـْٔخِرُونَ yastakhirūna they (will) remain behind
سَاعَةًۭ ۖ sāʿatan an hour
وَلَا walā and not
يَسْتَقْدِمُونَ yastaqdimūna they can advance (it)

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.

(Ayah61) ➊ {وَ لَوْ يُؤَاخِذُ اللّٰهُ النَّاسَ بِظُلْمِهِمْ …: ’’ يُؤَاخِذُ ‘‘} here is in the meaning of {’’ يَأْخُذُ ‘‘}, and the form "Mufa‘alah" is used because it also clarifies the sense of questioning and accountability. Zulm (wrongdoing) means to put something in a place other than its rightful place; the greatest zulm is shirk (associating partners with Allah), then transgressing any of Allah’s limits, and not showing gratitude for Allah’s blessings are various forms of zulm. The same point is mentioned in the last verse of Surah Fatir.

➋ By {’’ النَّاسَ ‘‘} is meant either the disbelievers and polytheists, or all humans in general, no matter how pious they are, because no one has ever been able to fully thank Allah for His blessings or completely fulfill His commands, nor can anyone do so, as He said: «{ كَلَّا لَمَّا يَقْضِ مَاۤ اَمَرَهٗ }» [ عبس : ۲۳] “No! He has not yet accomplished what Allah commanded him.” It is Allah’s grace that in this world both the righteous and the wicked are given respite for a time. But if ever Allah’s punishment comes in this world, then all—righteous and wicked, even animals and birds—are caught in it, except for those whom Allah has mercy on. Then on the Day of Resurrection, everyone will be dealt with according to their faith, intention, and deeds. For a hadith with this meaning, see in Sahih Bukhari in {’’ كِتَابُ الْبُيُوْعِ، بَابُ مَا ذُكِرَ فِي الْأَسْوَاقِ (۲۱۱۸) ‘‘} the mention of the army that will come to attack the Ka‘bah.

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.

61. 1. This is His gentleness and the demand of His wisdom and purpose that He sees their disobedience, yet He neither takes away His blessings nor does He immediately punish, although if He were to start punishing at the very moment of committing sin, then oppression, disobedience, disbelief, and polytheism are so widespread that no living being would remain on the face of the earth. Because when evil becomes widespread, then in a general punishment, even the righteous are destroyed; however, in the Hereafter, they will be successful with Allah, as is clarified in the hadith (see Sahih Bukhari, number 2118). 61. 2. This is the explanation of His wisdom under which He grants respite until a specified time, so that, firstly, no excuse remains for them, and secondly, some believers may emerge from among their offspring.

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.

61. If Allah were to seize people for their wrongdoing, not a single living creature would be left on the earth [58]. But He gives them respite for an appointed term; and when their term comes, they can neither delay it by a moment nor advance it.

[58]
The Annihilation of the Wrongdoers and Polytheists is Contrary to Allah’s Will:

Whatever form the punishment may take, it ultimately becomes the cause of the destruction of all creation. Take a simple example: if Allah Almighty were to stop sending down rain, neither humans nor animals would have water to drink, nor would vegetables and grass grow, nor fruit-bearing trees, and within a few days all creatures would die of hunger and the world would become desolate and deserted. The second scenario is that Allah’s wrath descends only upon those humans who are polytheists and wrongdoers, and only the righteous remain. Such a population on earth is also not in accordance with Allah’s will, and such a creation, who are only righteous, already exists in the form of angels. Allah intended to make this world a place of trial and to keep it inhabited, and the only way for this is that both good and evil people exist in this world. The battle between truth and falsehood continues, and the process of their testing goes on. Therefore, to immediately punish and destroy the criminals is against Allah’s system and wisdom.
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