Surah Anbiya ayat 111 Tafsir Quran 21:111

﴿وَإِنْ أَدْرِي لَعَلَّهُ فِتْنَةٌ لَّكُمْ وَمَتَاعٌ إِلَىٰ حِينٍ﴾
[ الأنبياء: 111]

21:111 And I know not; perhaps it is a trial for you and enjoyment for a time."

I do not know; perhaps that which I have notified you of but whose time is not known may be a trial a test for you to see how you will act and an enjoyment for a while that is until your terms of life are concluded this second clause wa-matā‘un ‘and an enjoyment’ counters the former which is the object of the optative expressed by the particle la‘alla ‘perhaps’; the second clause cannot be an optative.

Nor do I know the reason for the respite granted to you people, it may be a trial to test your true belief and inclination or to give you enough rope to allow you free scope of action up to a predetermined point of time in order that you may commit yourselves -or relent and be brought to your senses

The main Objective of Revelation is that Allah be worshipped Allah commands His Messenger to say to the idoators: إِنَّمَآ يُوحَى إِلَىَّ أَنَّمَآ إِلَـهُكُمْ إِلَـهٌ وَحِدٌ فَهَلْ أَنتُمْ مُّسْلِمُونَ ( "It is revealed to me that your God is only one God.
Will you then be Muslims" ) meaning, will you then follow that and submit to it فَإِن تَوَلَّوْاْ ( But if they turn away ) means, if they ignore that to which you call them. فَقُلْ ءَاذَنتُكُمْ عَلَى سَوَآءٍ ( say: "I give you a notice to be known to us all alike..." ) meaning, `I declare that I am in a state of war with you as you are in a state of war with me.
I have nothing to do with you just as you have nothing to do with me.' This is like the Ayah: وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ أَنتُمْ بَرِيئُونَ مِمَّآ أَعْمَلُ وَأَنَاْ بَرِىءٌ مِّمَّا تَعْمَلُونَ ( And if they belie you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!" ) 10:41 وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَانبِذْ إِلَيْهِمْ عَلَى سَوَآءٍ ( If you fear treachery from any people, throw back (their covenant ) to them ( so as to be ) on equal terms ( that there will be no more covenant between you and them )) 8:58 which means: so that both you and they will know that the treaty is null and void.
Similarly, Allah says here: فَإِن تَوَلَّوْاْ فَقُلْ ءَاذَنتُكُمْ عَلَى سَوَآءٍ ( But if they turn away say: "I give you a notice to be known to us all alike..." ) meaning, `I have already informed you that I have nothing to do with you and you have nothing to do with me.' No one knows when the Hour will come وَإِنْ أَدْرِى أَقَرِيبٌ أَم بَعِيدٌ مَّا تُوعَدُونَ ( And I know not whether that which you are promised (i.e., the Day of Resurrection ) is near or far.) meaning: `it will inevitably come to pass, but I have no knowledge of whether it is near or far.' إِنَّهُ يَعْلَمُ الْجَهْرَ مِنَ الْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ ( Verily, He (Allah ) knows that which is spoken aloud ( openly ) and He knows that which you conceal.) Allah knows the Unseen in its entirety; He knows what His creatures do openly and what they do secretly.
He knows what is visible and what is concealed; He knows what is secret and hidden.
He knows what His creatures do openly and in secret, and He will requite them for that, for both minor and major actions. وَإِنْ أَدْرِى لَعَلَّهُ فِتْنَةٌ لَّكُمْ وَمَتَاعٌ إِلَى حِينٍ ( And I know not, perhaps it may be a trial for you, and an enjoyment for a while. ) meaning, `I do not know, perhaps it is a trial for you, and an enjoyment for a while.' Ibn Jarir said: `perhaps that is being delayed for you as a test for you, and enjoyment for an allotted time.' This was narrated by `Awn from Ibn `Abbas.
And Allah knows best. قَالَ رَبِّ احْكُم بِالْحَقِّ ( He said: "My Lord! Judge You in truth! ) means, judge between us and our people who disbelieve in the truth.
Qatadah said: "The Prophets ( peace be upon them ) used to say: رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنتَ خَيْرُ الْفَـتِحِينَ ( "Our Lord! Judge between us and our people in truth, for You are the Best of those who give judgment." ) 7:89, and the Messenger of Allah ﷺ was commanded to say this too." It was reported from Malik from Zayd bin Aslam that when the Messenger of Allah ﷺ witnessed any fighting, he would say: رَبِّ احْكُم بِالْحَقِّ ( "My Lord! Judge You in truth!" ) وَرَبُّنَا الرَّحْمَـنُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ ( Our Lord is the Most Gracious, Whose help is to be sought against that which you attribute! ) means, `against the various lies and fabrications that you utter, some of which are worse than others; Allah is the One Whose Help we seek against that.' This is the end of the Tafsir of Surat Al-Anbiya'.
To Allah be praise and blessings.

(21:111) I think that this (delay) may be a trial for you, *103 and you are being given respite to enjoy yourselves for an appointed term" .

And I know not; perhaps it is meaning

*103) This was a " trial " because the delay in the " punishment " was deluding them into believing " All the things put forward by the Prophet are false: had he been a true Prophet of Allah we would have been punished long before this for our disbelief. " They did not realize that the reason for the delay was that Allah willed to give them respite for mending their ways.

 

The main Objective of Revelation is that Allah be worshipped Allah commands His Messenger to say to the idoators: إِنَّمَآ يُوحَى إِلَىَّ أَنَّمَآ إِلَـهُكُمْ إِلَـهٌ وَحِدٌ فَهَلْ أَنتُمْ مُّسْلِمُونَ ( "It is revealed to me that your God is only one God.
Will you then be Muslims" ) meaning, will you then follow that and submit to it فَإِن تَوَلَّوْاْ ( But if they turn away ) means, if they ignore that to which you call them. فَقُلْ ءَاذَنتُكُمْ عَلَى سَوَآءٍ ( say: "I give you a notice to be known to us all alike..." ) meaning, `I declare that I am in a state of war with you as you are in a state of war with me.
I have nothing to do with you just as you have nothing to do with me.' This is like the Ayah: وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ أَنتُمْ بَرِيئُونَ مِمَّآ أَعْمَلُ وَأَنَاْ بَرِىءٌ مِّمَّا تَعْمَلُونَ ( And if they belie you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!" ) 10:41 وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَانبِذْ إِلَيْهِمْ عَلَى سَوَآءٍ ( If you fear treachery from any people, throw back (their covenant ) to them ( so as to be ) on equal terms ( that there will be no more covenant between you and them )) 8:58 which means: so that both you and they will know that the treaty is null and void.
Similarly, Allah says here: فَإِن تَوَلَّوْاْ فَقُلْ ءَاذَنتُكُمْ عَلَى سَوَآءٍ ( But if they turn away say: "I give you a notice to be known to us all alike..." ) meaning, `I have already informed you that I have nothing to do with you and you have nothing to do with me.' No one knows when the Hour will come وَإِنْ أَدْرِى أَقَرِيبٌ أَم بَعِيدٌ مَّا تُوعَدُونَ ( And I know not whether that which you are promised (i.e., the Day of Resurrection ) is near or far.) meaning: `it will inevitably come to pass, but I have no knowledge of whether it is near or far.' إِنَّهُ يَعْلَمُ الْجَهْرَ مِنَ الْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ ( Verily, He (Allah ) knows that which is spoken aloud ( openly ) and He knows that which you conceal.) Allah knows the Unseen in its entirety; He knows what His creatures do openly and what they do secretly.
He knows what is visible and what is concealed; He knows what is secret and hidden.
He knows what His creatures do openly and in secret, and He will requite them for that, for both minor and major actions. وَإِنْ أَدْرِى لَعَلَّهُ فِتْنَةٌ لَّكُمْ وَمَتَاعٌ إِلَى حِينٍ ( And I know not, perhaps it may be a trial for you, and an enjoyment for a while. ) meaning, `I do not know, perhaps it is a trial for you, and an enjoyment for a while.' Ibn Jarir said: `perhaps that is being delayed for you as a test for you, and enjoyment for an allotted time.' This was narrated by `Awn from Ibn `Abbas.
And Allah knows best. قَالَ رَبِّ احْكُم بِالْحَقِّ ( He said: "My Lord! Judge You in truth! ) means, judge between us and our people who disbelieve in the truth.
Qatadah said: "The Prophets ( peace be upon them ) used to say: رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنتَ خَيْرُ الْفَـتِحِينَ ( "Our Lord! Judge between us and our people in truth, for You are the Best of those who give judgment." ) 7:89, and the Messenger of Allah ﷺ was commanded to say this too." It was reported from Malik from Zayd bin Aslam that when the Messenger of Allah ﷺ witnessed any fighting, he would say: رَبِّ احْكُم بِالْحَقِّ ( "My Lord! Judge You in truth!" ) وَرَبُّنَا الرَّحْمَـنُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ ( Our Lord is the Most Gracious, Whose help is to be sought against that which you attribute! ) means, `against the various lies and fabrications that you utter, some of which are worse than others; Allah is the One Whose Help we seek against that.' This is the end of the Tafsir of Surat Al-Anbiya'.
To Allah be praise and blessings.

( And I know not but that this ) postponement of chastisement ( may be a trial for you ) may be a test for you, ( and enjoyment for a while ) until the chastisement visits you.

And I know not, perhaps it may be a trial for you, and an enjoyment for a while.

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