Surah Maryam (19) — Ayah 75

(Ayah 75) ➊ {قُلْ مَنْ كَانَ فِي الضَّلٰلَةِ …:} In response to the question of what we should say to the disbelievers, it was commanded to say to them: Come! Let us engage in Mubahalah (mutual invocation of Allah’s curse), and both of us together will pray to Allah that whichever of the two parties is upon misguidance, Allah grants them respite for a period and keeps them in that state, so that when the disbelievers die in the state of disbelief due to this gradual reprieve and respite, they will come to know whose abode is worse and whose army and group is the weakest. In this exegesis, {’’فَلْيَمْدُدْ ‘‘ } is kept on its original meaning of “command.” Ibn Kathir and Ibn Jarir have only given this interpretation. An example of this in the Qur’an is in Surah Al-Imran, verse (61), and Surah Al-Baqarah, verse (94). (Shanqiti)

➋ The second interpretation of this verse is that, in response to the question of what answer we should give to the argument of the disbelievers, it was commanded to say to them that those who are involved in misguidance, Allah has decreed that He will grant them some respite, so that the proof is established against them. They cannot say that they did not get time to reflect. Then, when they are humiliated and disgraced at the hands of the Muslims in this world, or when they see the punishment at the time of death which they were promised, they themselves will thoroughly assess whose abode is worse and whose group and army is weaker. The wisdom in the word {’’ الرَّحْمٰنُ ‘‘} in the verse is that granting respite to the misguided is a demand of Allah’s immense mercy, so that they may benefit from this respite and repent from disbelief. In several verses of the Qur’an, this matter has been mentioned in different ways. See Surah Al-Imran (178), Al-An’am (44), Saba (17), and Qalam (44, 45). In this interpretation, in {’’ فَلْيَمْدُدْ لَهُ الرَّحْمٰنُ ‘‘}, “command” is in the meaning of “information.” This meaning is stronger, because in the next verse: «{ وَ يَزِيْدُ اللّٰهُ الَّذِيْنَ اهْتَدَوْا هُدًى }», it is stated that just as Allah grants respite to the disbelievers in their misguidance, likewise He keeps increasing the guidance of those who are rightly guided.

75. 1. Besides, these things are also given to the misguided and disbelievers as a respite, so this is not a criterion. The real distinction between good and bad will be known when the period of action comes to an end and Allah's punishment overtakes them or the Day of Resurrection is established. But knowledge at that time will be of no benefit, because there will be no way for rectification or compensation there.

Say, "Whoever is in error, the Most Merciful will extend for him an extension, until, when they see what they were promised—either the punishment or the Hour—they will know who is worse in position [67] and weaker in forces."

[67]
Trial Through Abundance of Blessings:

Instead, the real situation is that those who become attached to the worldly means and are captivated by its allurements, Allah showers even more blessings upon them and tests them in this manner. Yet, even this has a set limit. If during this period they turn towards Allah and return to the true religion, then so be it; otherwise, they will have to face punishment. Such punishment can also come in this world, as it did upon previous nations, and if they escape it in this world, then on the Day of Resurrection they will certainly have to face it. At that time, they will realize the value of well-being, and it will also become clear to them which party truly had prosperity destined for them and who was better in terms of society.