سُوْرَةُ النَّحْلِ
Surah An-Nahl (16) — Ayah 1
أَتَىٰٓ أَمْرُ ٱللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يُشْرِكُونَ ﴿1﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
The Event (the Hour or the punishment of disbelievers and polytheists or the Islâmic laws or commandments) ordained by Allâh will come to pass, so seek not to hasten it. Glorified and Exalted be He above all that they associate as partners with Him.
Word by Word — Arabic, Transliteration & Meaning
أَتَىٰٓ
atā
Will come
أَمْرُ
amru
(the) command of Allah
ٱللَّهِ
l-lahi
(the) command of Allah
فَلَا
falā
so (do) not
تَسْتَعْجِلُوهُ ۚ
tastaʿjilūhu
(be) impatient for it
سُبْحَـٰنَهُۥ
sub'ḥānahu
Glorified is He
وَتَعَـٰلَىٰ
wataʿālā
and Exalted (is) He
عَمَّا
ʿammā
above what
يُشْرِكُونَ
yush'rikūna
they associate
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.
(Ayah1) ➊ By { اَتٰۤى اَمْرُ اللّٰهِ:’’ اَمْرُ اللّٰهِ ‘‘} is meant the Day of Judgment, and also the descent of various kinds of punishment upon the polytheists, and by {’’اَتٰۤى ‘‘} (has come) is meant coming very near, because if it had already come, then the demand by the disbelievers to hasten it would be meaningless.
➋ {فَلَا تَسْتَعْجِلُوْهُ:} The polytheists, upon mention of the Day of Judgment or punishment, would mockingly demand that it be brought immediately. See Surah Al-Anfal (32) and Surah Al-Ankabut (53 to 55). The word in the past tense { ’’ اَتٰۤى ‘‘} (has come) means that its coming is so certain that it is as if it has already come, so do not be hasty; it is very near and will come at its appointed time. Some scholars have said that sometimes Muslims, out of distress, would also pray for the quick arrival of Allah’s help for the Muslims and of punishment for disbelief, which was being delayed; they too are comforted and told to consider Allah’s command as already come, as He said: «{ حَتّٰى يَقُوْلَ الرَّسُوْلُ وَ الَّذِيْنَ اٰمَنُوْا مَعَهٗ مَتٰى نَصْرُ اللّٰهِ اَلَاۤ اِنَّ نَصْرَ اللّٰهِ قَرِيْبٌ }» [ البقرۃ : ۲۱۴ ] “Until the Messenger and those who believed with him said, ‘When will the help of Allah come?’ Behold! Indeed, the help of Allah is near.”
➌ {سُبْحٰنَهٗ وَ تَعٰلٰى عَمَّا يُشْرِكُوْنَ:} Because the punishment did not come quickly, they would say that Allah cannot bring that punishment, otherwise why does He not bring it immediately? It is said that considering Allah incapable of enforcing His command or bringing punishment, or thinking Him to be one who breaks promises, is a result of disbelief and polytheism, from which Allah is completely pure and highly exalted. He is neither incapable nor does He break promises, but He is the owner of His will; He is not bound by their demands. See Surah Al-Hajj (47).
➍ At the beginning of the verse, addressing is made: «{ فَلَا تَسْتَعْجِلُوْهُ}» “Do not demand its quick arrival,” and at the end of the verse, the polytheists are mentioned in the third person: «{ سُبْحٰنَهٗ وَ تَعٰلٰى عَمَّا يُشْرِكُوْنَ}» “He is pure and very exalted above what they associate (with Him).” This is called iltifat (change of address). The purpose is that these people are not even worthy of being addressed.
➋ {فَلَا تَسْتَعْجِلُوْهُ:} The polytheists, upon mention of the Day of Judgment or punishment, would mockingly demand that it be brought immediately. See Surah Al-Anfal (32) and Surah Al-Ankabut (53 to 55). The word in the past tense { ’’ اَتٰۤى ‘‘} (has come) means that its coming is so certain that it is as if it has already come, so do not be hasty; it is very near and will come at its appointed time. Some scholars have said that sometimes Muslims, out of distress, would also pray for the quick arrival of Allah’s help for the Muslims and of punishment for disbelief, which was being delayed; they too are comforted and told to consider Allah’s command as already come, as He said: «{ حَتّٰى يَقُوْلَ الرَّسُوْلُ وَ الَّذِيْنَ اٰمَنُوْا مَعَهٗ مَتٰى نَصْرُ اللّٰهِ اَلَاۤ اِنَّ نَصْرَ اللّٰهِ قَرِيْبٌ }» [ البقرۃ : ۲۱۴ ] “Until the Messenger and those who believed with him said, ‘When will the help of Allah come?’ Behold! Indeed, the help of Allah is near.”
➌ {سُبْحٰنَهٗ وَ تَعٰلٰى عَمَّا يُشْرِكُوْنَ:} Because the punishment did not come quickly, they would say that Allah cannot bring that punishment, otherwise why does He not bring it immediately? It is said that considering Allah incapable of enforcing His command or bringing punishment, or thinking Him to be one who breaks promises, is a result of disbelief and polytheism, from which Allah is completely pure and highly exalted. He is neither incapable nor does He break promises, but He is the owner of His will; He is not bound by their demands. See Surah Al-Hajj (47).
➍ At the beginning of the verse, addressing is made: «{ فَلَا تَسْتَعْجِلُوْهُ}» “Do not demand its quick arrival,” and at the end of the verse, the polytheists are mentioned in the third person: «{ سُبْحٰنَهٗ وَ تَعٰلٰى عَمَّا يُشْرِكُوْنَ}» “He is pure and very exalted above what they associate (with Him).” This is called iltifat (change of address). The purpose is that these people are not even worthy of being addressed.
