20-129 And had not a word gone forth from thy Lord, and a term been fixed, it would surely have overtaken them.a
وَلَوْلَا كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَامًۭا وَأَجَلٌۭ مُّسَمًّۭى (۱۲۹)
20-129a: According to the arrangement لَكَانَ لِزَامًۭا it would surely have overtaken them should come at the end so that the verse should read: وَلَوْلَا كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ وَأَجَلٌۭ مُّسَمًّۭى لَكَانَ لِزَامًۭا . However, the reason why لَكَانَ لِزَامًۭا is placed first is because although the opponents of Islam were really deserving of immediate chastisement, the Word of Allah (كَلِمَةٌۭ) had already gone forth that His mercy takes precedence over His displeasure, therefore He does not chastise immediately.
أَجَلٌۭ مُّسَمًّۭى fixed term – The fixed term was the period in which the opponents, after exhausting all strategies took up the sword and came out to annihilate Islam: سَيُهْزَمُ ٱلْجَمْعُ وَيُوَلُّونَ ٱلدُّبُرَ Soon shall the hosts be routed, and they will show (their) backs (54:45). For this reason, some commentators have taken أَجَلٌۭ مُّسَمًّۭى to mean the day of the Battle of Badr. It would be incorrect to object that an annihilating punishment is meant in this verse, and at Badr the enemies were not completely destroyed. Indeed, Badr was the beginning of the process of overcoming, which culminated with the conquest of Makkah.
20-130 So bear patiently what they say, and celebrate the praise of thy Lord before the rising of the sun and before its setting, and glorify (Him) during the hours of the night and parts of the day, that thou mayest be well pleased.a
فَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ ءَانَآئِ ٱلَّيْلِ فَسَبِّحْ وَأَطْرَافَ ٱلنَّهَارِ لَعَلَّكَ تَرْضَىٰ (۱۳۰)
20-130a: The times of prayer: In times of trials and tribulations, prayer is always mentioned along with patience because it involves turning to Allah ٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ seek assistance with patience and prayer (2:153). The five daily prayers are referenced in this verse. The Fajr and Asr prayers are referred to specifically: قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ غُرُوبِهَا …before the rising of the sun and before its setting and the rest of the prayers are mentioned in ءَانَآئِ ٱلَّيْلِ فَسَبِّحْ وَأَطْرَافَ ٱلنَّهَارِ glorify (Him) during the hours of the night and parts of the day. The parts of the day can be before sunrise, and after sunset and this is what is meant in طَرَفَىِ ٱلنَّهَارِ the two ends of the day (11:114). The two parts of the day can also be divided into the period after the declining of the sun, and the period after sunset and this what is meant in the verse, referring to Dhuhr and Maghrib. The use of the word تَرْضَىٰ indicates that one should strive to achieve success, because success is what is deeply satisfying.
20-131 And strain not thine eyes toward that with which We have provided different classes of them, (of) the splendor of this world’s life, that We may thereby try them. And the sustenance of thy Lord is better and more abiding.a
وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًۭا مِّنْهُمْ زَهْرَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌۭ وَأَبْقَىٰ (۱۳۱)
20-131a: زَهْرَةَ – means a flower in bloom, some have specified only white. زَهْرَةَ الدنیا is the splendor of this world’s life. زُھۡرۃ means beautiful and white. رَجُلٌ اَزۡھر is a man with a fair complexion and a radiant face (because the moon is called اَزۡھر and the sun and moon are called اَزۡھران ). A woman can be called زَھۡراء. One of the attributes of the Holy Prophet Muhammad (peace and blessings be upon him) is اَزۡھَرُ اللّونِ because his complexion was white and radiant. Hazrat Fatima is called الزھراء.
Worldly splendor and luxuries: This verse generally addresses everyone, but even if the Holy Prophet Muhammad (peace be upon him) is considered as the main recipient, the real purpose is to address his followers who were going to soon be the recipients of زَهْرَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا splendors of this world’s life. There were no nations before the Holy Prophet who were so fully engrossed in worldly splendor and luxuries. We see this bedazzling display in the western world. Accordingly, this verse has the greatest relevance for the Muslims of this time as a warning not to incline fully towards worldly goods, on seeing the luxuries and decorations of the western nations. In fact, the disease of materialism and worldly greed has permeated through the body of the Muslim nation to the extent that they do not even have time to bow down before God. In contrast to this, the sustenance of the Rabb Nourisher is mentioned which is generally understood as prophethood and guidance, but in fact it comprehends all matters spiritual.
20-132 And enjoin prayer on thy people, and steadily adhere to it. We ask not of thee a sustenance. We provide for thee. And the (good) end is for guarding against evil.a
وَأْمُرْ أَهْلَكَ بِٱلصَّلَوٰةِ وَٱصْطَبِرْ عَلَيْهَا ۖ لَا نَسْـَٔلُكَ رِزْقًۭا ۖ نَّحْنُ نَرْزُقُكَ ۗ وَٱلْعَـٰقِبَةُ لِلتَّقْوَىٰ (۱۳۲)
20-132a: اَھۡل – Refer to 2-105a. This word is general, and is not limited to wives. If the addressee is taken as the Holy Prophet Muhammad (peace and blessings be upon him), all his followers are included, and if the address is taken to be general, all the people associated with someone are included in اَھۡل . The statement following the command about prayer that We ask not of thee a sustenance conveys the fact that Allah does not benefit from our prayer. His glory and magnificence do not increase because of prayers being offered to Him because He is not in need of anybody. In نَّحْنُ نَرْزُقُكَ We provide for thee, we are told that prayer is sustenance for the soul and by enjoining it Allah gives the real sustenance to people, the sustenance that will ultimately benefit a person, which is indicated in وَٱلْعَـٰقِبَةُ لِلتَّقْوَىٰ And the (good) end is for guarding against evil which guarantees a good end for the righteous.
20-133 And they say: Why does he not bring us a sign from his Lord? Has not there come to them a clear evidence of what is in the previous Books?a
وَقَالُوا۟ لَوْلَا يَأْتِينَا بِـَٔايَةٍۢ مِّن رَّبِّهِۦٓ ۚ أَوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِى ٱلصُّحُفِ ٱلْأُولَىٰ (۱۳۳)
20-133a: A beautiful reply to the demand for a destructive chastisement: The Quran’s method of teaching is based on great wisdom. When the narratives of the destructive chastisements of former nations were recited before the opponents of Islam, their response was that instead of telling us about it, why don’t you bring a similar destructive punishment upon us? The generality in ايَةٍۢ مِّن رَّبِّهِ a sign from his Lord is not only for the sign to be great and magnificent but the use of a common noun indicates that the destructive sign demanded should be like the sign of previous nations which were narrated to them. A wise reply is given: The Promised Prophet mentioned in previous scriptures, a prophet who was to be a mercy for all mankind, has appeared among them and they should benefit from him instead of asking him for destruction. This same topic is discussed in another place where their demand for a sign is stated as: وَقَالُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَـٰتٌۭ مِّن رَّبِّهِۦ : And they say: Why are not signs sent down upon him from his Lord? (29:50) and the reply is given: أَنَّآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَـٰبَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِى ذَٰلِكَ لَرَحْمَةًۭ وَذِكْرَىٰ لِقَوْمٍۢ يُؤْمِنُونَ : Is it not enough for them that We have revealed to thee the Book which is recited to them? Surely there is mercy in this and a reminder for a people who believe (29:51). Simply put, there is mercy in the Book so why do they not benefit from it? A similar reasoning is followed here. Previous scriptures mention the Holy Prophet Muhammad (peace and blessings be upon him). This clear evidence has now come to them because the previous scriptures have verified him and the Holy Prophet is called بینة clear evidence in another verse: لَمْ يَكُنِ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَـٰبِ وَٱلْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ ٱلْبَيِّنَةُ رَسُولٌۭ مِّنَ ٱللَّهِ يَتْلُوا۟ صُحُفًۭا مُّطَهَّرَةًۭ :Those who disbelieve from among the People of the Book and the idolaters could not have been freed till clear evidence came to them – A Messenger from Allah, reciting pure pages (98:1-2). When those who rejected the previous scriptures were chastised, how could the rejectors of the Quran escape punishment?
20-134 And if We had destroyed them with chastisement before it, they would have said: Our Lord, why didst Thou not send to us a messenger, so that we might have followed Thy messages before we met disgrace and shame?a
وَلَوْ أَنَّآ أَهْلَكْنَـٰهُم بِعَذَابٍۢ مِّن قَبْلِهِۦ لَقَالُوا۟ رَبَّنَا لَوْلَآ أَرْسَلْتَ إِلَيْنَا رَسُولًۭا فَنَتَّبِعَ ءَايَـٰتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ (۱۳۴)
20-134a: How the chastisement and the messenger are related: Two things are stated here. First, that the mischief and villainy of the rejectors had already reached a level that they should have been destroyed, however for the sake of providing conclusive proof it was necessary for a messenger to come to them. This also shows that by بینة is meant the messenger. Second, the nature of the chastisement that was to befall the rejecters of the Holy Prophet Muhammad (peace and blessings be upon him) is disclosed. The punishment was to take the form ofأَن نَّذِلَّ وَنَخْزَىٰ disgrace and shame and this dishonor and humiliation was to be their destruction. This took the form of the Holy Prophet’s opponents, who had spent a lifetime trying to destroy him, presenting themselves in front of him, vanquished and humiliated, and begging for mercy. In the last verse, it is stated that they should wait for Allah’s inevitable judgment which will definitely come.
20-135 Say: Everyone (of us) is waiting, so wait. Soon you will come to know who is the follower of the even path and who goes aright.
قُلْ كُلٌّۭ مُّتَرَبِّصٌۭ فَتَرَبَّصُوا۟ ۖ فَسَتَعْلَمُونَ مَنْ أَصْحَـٰبُ ٱلصِّرَٰطِ ٱلسَّوِىِّ وَمَنِ ٱهْتَدَىٰ (۱۳۵)
Bayan-ul-Quran 