Transliteration:( Wa anzirin naasa Yawma yaateehimul 'azaabu fa yaqoolul lazeena zalamoo Rabbanaaa akhkhirnaaa ilaaa ajalin qareebin nujib da'wataka wa nattabi 'ir Rusul; awalam takoonooo aqsamtum min qablu maa lakum min zawaal )
44. And warn mankind of the Day [97] when the punishment will come upon them. Then the wrongdoers will say [98], 'Our Lord, delay us for a short term so that we may respond to Your call and follow the messengers.' Did you not swear previously that you would never move away [100]?
(Kanzul Imaan Translation)
The command to "warn mankind" includes both believers and disbelievers, showing the universality of the Holy Prophet ﷺ's mission.
The word "An-Naas" (mankind) is unrestricted, indicating that the Prophet ﷺ is a Messenger for all people and all times, until the Day of Judgment.
This also establishes that the Ulama (scholars) and Awliya (saints) will continue to warn and guide people as deputies of the Prophet ﷺ until the end of time.
The “wrongdoers” refers particularly to polytheists, as explained in the Qur’anic verse:
"Indeed, associating partners with Allah is a great injustice" (Surah Luqman 31:13).
These disbelievers, when faced with punishment, will plead:
“Give us some time! Let us return so we can accept the message!”
But this plea will be rejected, as it comes too late — at a time when repentance is no longer accepted.
They will request to be sent back to the world to do good deeds.
However, the Hereafter is not a place for action, only for judgment and recompense.
The opportunity to act lies solely in this worldly life, which makes heedlessness now a tragic loss.
The verse reminds them:
“Did you not previously swear that you would never leave (your position or beliefs)?”
This indicates their past arrogance and false assumption of permanence and security in disbelief.
The commentary warns:
“Today he (the Prophet ﷺ) is calling you to righteousness, but you refuse. Tomorrow, you will beg for his help, but it will be too late.”
Moral lesson: We should obey Allah and His Messenger today, before the chance is lost.
44. And warn mankind of the Day when the torment will come unto them; then the wrongdoers will say: “Our Lord! Respite us for a little while, we will answer Your call and follow the Messengers!” (It will be said) “Had you not sworn aforetime that you would not leave (the world for the Hereafter).” 45. “And you dwelt in the dwellings of men who wronged themselves, and it was clear to you how We dealt with them. And We put forth (many) parables for you.” 46. Indeed, they planned their plot, and their plot was with Allah, though their plot was not such as to remove the mountains from their places.
Allah mentions what those who committed injustice against themselves will say when they witness the torment,
(Our Lord! Respite us for a little while, we will answer Your call and follow the Messengers!) Allah said in other Ayat,
(Until, when death comes to one of them, he says: “My Lord! Send me back.”)﴿23:99﴾ and,
(O you who believe! Let not your properties divert you.) ﴿63:9-10﴾ Allah described the condition of the wrongdoers on the Day of Gathering, when He said,
(And if you only could see when the criminals shall hang their heads.) ﴿32:12﴾,
(If you could but see when they will be held over the Fire! They will say: “Would that we were but sent back (to the world)! Then we would not deny the Ayat of Our Lord. ..”!) ﴿6:27﴾ and,
(Therein they will cry.) ﴿35:27﴾ Allah refuted their statement here,
(Had you not sworn aforetime that you would not leave.) Allah says, `Had you not vowed before, that your previous state will not change, that there will be no Resurrection or Reckoning Therefore, taste this torment because of what you vowed before.’ Mujahid commented that,
(that you would not leave.) refers to leaving this worldly life to the Hereafter. Allah also said,
(And they swear by Allah with their strongest oaths, that Allah will not raise up him who dies.) ﴿16:38﴾ Allah said next,
(And you dwelt in the dwellings of men who wronged themselves, and it was clear to you how We had dealt with them. And We put forth (many) parables for you.) Allah says, `you have witnessed or heard of the news of what happened to the earlier disbelieving nations, but you did not draw a lesson from their end, nor did what We punished them with provide an example for you,’
(Perfect wisdom but the warners benefit then not.)﴿54:5﴾ Shu`bah narrated that Abu Ishaq said that `Abdur-Rahman bin Dabil said that `Ali bin Abi Talib commented on Allah’s statement,
(though their plot was not such as to remove the mountains from their places.) “He who disputed with Ibrahim about his Lord, took two eaglets and raised them until they became adult eagels. Then he tied each eagel’s leg to a wooden box with ropes and left them go hungry. He and another man sat inside the wooden box and raised a staff with a piece of meat on its tip. So, the two eagles started flying. The king asked his companion to tell him what he was seeing, and he described the scenes to him, until he said that he saw the earth as a fly. So, the king brought the staff closer to the eagels and they started landing slowly. This is why Allah said, (وَإِنْ كَادَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ) `though their plot was hardly one to remove the mountains from their places.”’ Mujahid also mentioned that this story was about Nebuchadnezzar, and that when the king’s sight was far away from earth and its people, he was called, `O tyrant one! Where are you headed to’ He became afraid and brought the staff closer to the eagels, which flew faster with such haste that the mountains almost shook from the noise they made. The mountains were almost moved from their places, so Allah said,
(though their plot was not such as to remove the mountains from their places.)” Ibn Jurayj narrated that Mujahid recited this Ayah in a way that means, “though their plot was such as to remove the mountains from their places.” However, Al-`Awfi reported that Ibn `Abbas said that,
(though their plot was not such as to remove the mountains from their places.) indicates that their plot was not such as to remove the mountains from their places. Similar was said by Al-Hasan Al-Basri. Ibn Jarir reasoned that, “Associating others with Allah and disbelieving in Him, which they brought upon themselves, did not bother the mountains nor other creatures. Rather, the harm of their actions came to haunt them.” I (Ibn Kathir) said, this meaning is similar to Allah’s statement,
(And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height.)﴿17:37﴾ There is another way of explaining this Ayah; `Ali bin Abi Talhah reported that Ibn `Abbas said that,
(though their plot was not such as to remove the mountains from their places.) refers to their Shirk, for Allah said in another Ayah,
(Whereby the heavens are almost torn.) ﴿19:90﴾ Ad-Dahhak and Qatadah said similarly.
(14:44) (O Muhammad), warn mankind of the Day when a severe chastisement shall overtake them, and the wrong-doers will say: “Our Lord, grant us respite for a short while; we shall respond to Your call and will follow Your Messengers.” (But they will be clearly told): “Are you not the same who swore earlier that they shall never suffer decline?”
There is no commentary by Abul Maududi available for this verse.
[664]- Of the blessings which Allāh had bestowed upon you during life on earth.
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