Man prays for evil as he prays for good, for man is hasty.
And man prays for evil like the way he seeks goodness; and man is very hasty.
Man prays for evil, as he prays for good; man is ever hasty.
As it is, man [often] prays for things that are bad as if he were praying for something that is good: for man is prone to be hasty [in his judgments].
And man prayeth for evil the prayer he should make for good, and man is ever hasty.
And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty [i.e., if he is angry with somebody, he invokes (saying): "O Allah! Curse him, etc." and that one should not do, but one should be patient].
The human being prays for evil as he prays for good. The human being is very hasty.
Man prays for evil in the manner he ought to pray for good. Man is ever hasty.
And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty.
Man prayeth for evil as he prayeth for good; for man was ever hasty.
Man prays for ill as [avidly as] he prays for good, and man is overhasty.
Yet the human prays for evil as he prays for good mankind is always hasty.
And man supplicates for evil as he supplicates for good, and man is ever hasty.
People pray as earnestly to gain evil as one should to gain virtue. But people are hasty.
And man prays for evil as he ought to pray for good, and man is ever hasty.
WayadAAu alins<u>a</u>nu bi<b>al</b>shsharri duAA<u>a</u>ahu bi<b>a</b>lkhayri wak<u>a</u>na alins<u>a</u>nu AAajool<u>a</u><b>n</b>
Yet man asks for evil as eagerly as he should ask for good. Truly, man is indeed hasty.
The prayer that man should make for good, he maketh for evil; for man is given to hasty (deeds).
وَيَدْعُ ٱلْإِنسَٰنُ بِٱلشَّرِّ دُعَآءَهُۥ بِٱلْخَيْرِ وَكَانَ ٱلْإِنسَٰنُ عَجُولًا
Man on account of his ignorance prays for evil against himself, his children and his wealth when he is angry, just as he prays for good for himself. If we had to answer his prayer for evil he will be ruined and so will his children and his wealth. Human beings are naturally hasty and therefore may hastily bring on something that is harmful.
Man on account of his ignorance prays for evil against himself, his children and his wealth when he is angry, just as he prays for good for himself. If we had to answer his prayer for evil he will be ruined and so will his children and his wealth. Human beings are naturally hasty and therefore may hastily bring on something that is harmful.
<p>Perhaps, it is based on this congruity that it was said in verse 11 that man would, on occasions, pray for something in a haste, something that spells out destruction for him. If Allah Ta` ala were to answer such a prayer, he would be ruined. But, Allah Ta’ ala does not answer such prayers instantly until man himself comes to realize that his prayer was made in error and that it was fatal for him. Then, in the last sentence of this very verse, a natural weakness of man has been mentioned in the form of a standing rule - that man is, by nature, haste-prone. He keeps his sight trained on passing profit and loss and falls short on foresight and hindsight. He loves to go for the immediate gain and comfort, even if it happens to be only a little. He would not bat an eye to prefer it to the greater and more lasting gain and comfort. In short, this verse points out to a natural weakness of human beings in general.</p><p>And some authorities in Tafsir have taken this verse to be related to a particular event. The event they refer to concerns Nadr ibn Harith who had made a prayer in the heat of his hostility to Islam saying:</p><p>اللھُمَّ اِن کَانَ ھٰذَا ھوُالحَقَّ مِن عندِکَ فَاَمطِر عَلَینَا حِجارَۃً مَّنَ السَّمَآِء اَوأتنا بِعَذَاب اَلِیم</p><p>O Allah, if this [ Islam ] is the truth from You, then, rain down on us rocks from the skies or send upon us some other painful punishment.</p><p>In that case, 'al-insan' of the text would be referring to those mentioned above, or those like them.</p>
Perhaps, it is based on this congruity that it was said in verse 11 that man would, on occasions, pray for something in a haste, something that spells out destruction for him. If Allah Ta` ala were to answer such a prayer, he would be ruined. But, Allah Ta’ ala does not answer such prayers instantly until man himself comes to realize that his prayer was made in error and that it was fatal for him. Then, in the last sentence of this very verse, a natural weakness of man has been mentioned in the form of a standing rule - that man is, by nature, haste-prone. He keeps his sight trained on passing profit and loss and falls short on foresight and hindsight. He loves to go for the immediate gain and comfort, even if it happens to be only a little. He would not bat an eye to prefer it to the greater and more lasting gain and comfort. In short, this verse points out to a natural weakness of human beings in general.And some authorities in Tafsir have taken this verse to be related to a particular event. The event they refer to concerns Nadr ibn Harith who had made a prayer in the heat of his hostility to Islam saying:اللھُمَّ اِن کَانَ ھٰذَا ھوُالحَقَّ مِن عندِکَ فَاَمطِر عَلَینَا حِجارَۃً مَّنَ السَّمَآِء اَوأتنا بِعَذَاب اَلِیمO Allah, if this [ Islam ] is the truth from You, then, rain down on us rocks from the skies or send upon us some other painful punishment.In that case, 'al-insan' of the text would be referring to those mentioned above, or those like them.
<h2 class="title">Man's Haste and Prayers against Himself</h2><p>Allah tells us about man's haste and how he sometimes prays against himself or his children or his wealth, praying for something bad to happen for them, or for them to die or be destroyed, invoking curses, etc. If Allah were to answer his prayer, he would be destroyed because of it, as Allah says:</p><div class="text_uthmani arabic">وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ</div><p>(And were Allah to hasten for mankind the evil...) 10:11 This is how it was interpreted by Ibn `Abbas, Mujahid and Qatadah. We have already discussed the Hadith:</p><div class="text_uthmani arabic">«لَا تَدْعُوا عَلَى أَنْفُسِكُمْ، وَلَا عَلَى أَمْوَالِكُمْ أَنْ تُوَافِقُوا مِنَ اللهِ سَاعَةَ إِجَابَةٍ يَسْتَجِيبُ فِيهَا»</div><p>(Do not pray against yourselves or your wealth, for that might coincide with a time when Allah answers prayers.) What makes the son of Adam do that is his anxiety and haste. Allah says:</p><div class="text_uthmani arabic">وَكَانَ الإِنْسَـنُ عَجُولاً</div><p>(And man is ever hasty.) Salman Al-Farisi and Ibn `Abbas mentioned the story of Adam, when he wanted to get up before his soul reached his feet. When his soul was breathed into him, it entered his body from his head downwards. When it reached his brain he sneezed, and said, "Al-Hamdu Lillah" (praise be to Allah), and Allah said, "May your Lord have mercy on you, O Adam." When it reached his eyes, he opened them, and when it reached his body and limbs he started to stare at them in wonder. He wanted to get up before it reached his feet, but he could not. He said, "O Lord, make it happen before night comes."</p>
Man's Haste and Prayers against HimselfAllah tells us about man's haste and how he sometimes prays against himself or his children or his wealth, praying for something bad to happen for them, or for them to die or be destroyed, invoking curses, etc. If Allah were to answer his prayer, he would be destroyed because of it, as Allah says:وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ(And were Allah to hasten for mankind the evil...) 10:11 This is how it was interpreted by Ibn `Abbas, Mujahid and Qatadah. We have already discussed the Hadith:«لَا تَدْعُوا عَلَى أَنْفُسِكُمْ، وَلَا عَلَى أَمْوَالِكُمْ أَنْ تُوَافِقُوا مِنَ اللهِ سَاعَةَ إِجَابَةٍ يَسْتَجِيبُ فِيهَا»(Do not pray against yourselves or your wealth, for that might coincide with a time when Allah answers prayers.) What makes the son of Adam do that is his anxiety and haste. Allah says:وَكَانَ الإِنْسَـنُ عَجُولاً(And man is ever hasty.) Salman Al-Farisi and Ibn `Abbas mentioned the story of Adam, when he wanted to get up before his soul reached his feet. When his soul was breathed into him, it entered his body from his head downwards. When it reached his brain he sneezed, and said, "Al-Hamdu Lillah" (praise be to Allah), and Allah said, "May your Lord have mercy on you, O Adam." When it reached his eyes, he opened them, and when it reached his body and limbs he started to stare at them in wonder. He wanted to get up before it reached his feet, but he could not. He said, "O Lord, make it happen before night comes."