But they said: "O Lord, make the distance between the stages of our journeys longer;" but (by doing so) they wronged themselves. So We turned them into bygone tales, and dispersed them, scattered in all directions. Surely there are signs in this for those who endeavour and are grateful.
So they said, “Our Lord! Make the stage between our journeys longer” and they wronged themselves – We therefore turned them into fables and scattered them completely with adversity; indeed in this are signs for every greatly enduring, most grateful person.
But they said, 'Our Lord, prolong the stages of our travel'; and they wronged themselves, so We made them as but tales, and We tore them utterly to pieces. Surely in that are signs for every man enduring, thankful.
But now they would say, “Long has our Sus­tainer made the distance between our journey- stages!” - for they had sinned against themselves. And in the end We caused them to become [one of those] tales [of things long past], and scattered them in countless fragments. Herein, behold, there are messages indeed for all who are wholly patient in adversity and deeply grate­ful [to God].
Then they said: Our Lord make the distance between our journeys longer. And they wronged themselves. Wherefore We made them by words and dispersed them with a total dispersion. Verily herein are signs for every persevering, grateful persons.
But they said: "Our Lord! Make the stages between our journey longer," and they wronged themselves, so We made them as tales (in the land), and We dispersed them all, totally. Verily, in this are indeed signs for every steadfast grateful (person).
But they said, “Our Lord, lengthen the distances of our journeys.” They wronged themselves; so We made them history, and We scattered them in every direction. In this are lessons for every steadfast and appreciative person.
But they said: “Lord, make the stages of our journeys longer.” They wronged their own selves so We reduced them to bygone tales, and utterly tore them to pieces. Verily there are Signs in this for everyone who is steadfast and thankful.
But they said: "Our Lord! Make the stages between our journey longer," and they wronged themselves; so We made them as tales (in the land), and We dispersed them all totally. Verily, in this are indeed signs for every steadfast, grateful (person).
But they said: Our Lord! Make the stage between our journeys longer. And they wronged themselves, therefore We made them bywords (in the land) and scattered them abroad, a total scattering. Lo! herein verily are portents for each steadfast, grateful (heart).
But they said, ‘Our Lord! Make the stages between our journeys far apart,’ and they wronged themselves. So We turned them into folktales and caused them to disintegrate totally. There are indeed signs in that for every patient and grateful [servant].
But they said: 'Lord, make the stages between our journeys longer' so they wronged themselves; so We made them news and We tore them utterly into pieces. Surely, there are signs in this for every one who is patient, thankful.
But [insolently] they said, "Our Lord, lengthen the distance between our journeys," and wronged themselves, so We made them narrations and dispersed them in total dispersion. Indeed in that are signs for everyone patient and grateful.
They said, "Lord, make the distances of our journeys longer." They did injustice to themselves and We turned their existence into ancient tales by making them disintegrate totally. In this there is evidence (of the truth) for every forbearing and grateful person.
And they said: O our Lord! make spaces to be longer between our journeys; and they were unjust to themselves so We made them stories and scattered them with an utter scattering; most surely there are signs in this for every patient, grateful one
Faq<u>a</u>loo rabban<u>a</u> b<u>a</u>AAid bayna asf<u>a</u>rin<u>a</u> wa<i><u>th</u></i>alamoo anfusahum fajaAAaln<u>a</u>hum a<u>ha</u>deetha wamazzaqn<u>a</u>hum kulla mumazzaqin inna fee <u>tha</u>lika la<u>a</u>y<u>a</u>tin likulli <u>s</u>abb<u>a</u>rin shakoor<b>in</b>
but they said, "Our Lord! Make the stages of our journeys longer." Thus they wronged themselves and We made them bygone tales and scattered them throughout the land. There are certainly signs in that for everyone who is steadfast and thankful.
But they said: "Our Lord! Place longer distances between our journey-stages": but they wronged themselves (therein). At length We made them as a tale (that is told), and We dispersed them all in scattered fragments. Verily in this are Signs for every (soul that is) patiently constant and grateful.
فَقَالُوا۟ رَبَّنَا بَٰعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوٓا۟ أَنفُسَهُمْ فَجَعَلْنَٰهُمْ أَحَادِيثَ وَمَزَّقْنَٰهُمْ كُلَّ مُمَزَّقٍ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
But they arrogantly rejected Allah's favour of facilitating their journey and they said: “Our Lord, make our journeys longer by removing those cities in between so that we can have a taste of the exhaustion of travelling, and we can make clear the excellence of our riding mounts”. And they wronged themselves by arrogantly rejecting Allah’s favour, turning away from thanking Him, so I made them into tales which those after them talk of and I totally separated between them in the lands so they cannot reach each other. In that which has been mentioned, namely favouring the people of Sheba and taking retribution from them, is a lesson for every person who is patient in is obediance to Allah, and bearing what he has been afflicted with, who is thankful for Allah’s favours on him.
But they arrogantly rejected Allah's favour of facilitating their journey and they said: “Our Lord, make our journeys longer by removing those cities in between so that we can have a taste of the exhaustion of travelling, and we can make clear the excellence of our riding mounts”. And they wronged themselves by arrogantly rejecting Allah’s favour, turning away from thanking Him, so I made them into tales which those after them talk of and I totally separated between them in the lands so they cannot reach each other. In that which has been mentioned, namely favouring the people of Sheba and taking retribution from them, is a lesson for every person who is patient in is obediance to Allah, and bearing what he has been afflicted with, who is thankful for Allah’s favours on him.
<p>Verse 19 opens with the statement: فَقَالُوا رَ‌بَّنَا بَاعِدْ بَيْنَ أَسْفَارِ‌نَا وَظَلَمُوا أَنفُسَهُمْ فَجَعَلْنَاهُمْ أَحَادِيثَ وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ (Then they said," Our Lord, make (the phases of) our journeys more distant." And they wronged themselves, therefore We turned them into stories and tore them into pieces - 34:19). It means that so unjust were these people that they would go to the extent of dismissing the very blessing of Allah placed there to eliminate the hardships of travel, rather went deeper into their lack of recognition and straight ungratefulness by coming forward to pray that their Lord makes the distances they cover in travel longer - hoping that the habitations do not appear at such close distances, and wishing to see some hard areas of a forest or wilderness which ask for some rough traversing as well. Their case was similar to that of the Bani Isra'il. They used to get the excellent sustenance of mann and salwa, all free of cost. Bored with it, they asked Allah to replace it with vegetables and greens. In return for their ungratefulness and lack of recognition for blessings, Allah Ta’ ala released the punishment on them that has been called the flood of the dam earlier. The ultimate consequence of this very punishment has been stated in this verse in strong words, that is, they were virtually expunged from this world leaving nothing but idle tales of their wealth and luxury.</p><p>The word: مَزَّقْنَاهُمْ (mazzaqnahum) is a derivation from: تَمزِیق (tamziq) which means to tear and scatter (a people) or to destroy (a kingdom). The sense is that some of the inhabitants of this city of Ma'arib were destroyed on the spot and some others were scattered in a manner that small groups of them spread out to various countries. This destruction and scattering away of the people of Saba' became proverbial in Arabia. On such occasions, there is an Arab idiom: تَفَرَّقُوا اَیَادِیَ that is, these people got scattered away as were the luxury-laden people of the Saba'.</p><p>Ibn Kathir and other commentators have reported a long narrative about a soothsayer who had come to know about the coming of the punishment of the flood a little before it actually did. He made a swift and unique plan. First of all, he sold his entire property. When he had the money in his hands, he told his people about the coming flood and exhorted them to get out of the area immediately. He also told them that those who intend to shift to a safe far-away place should go to 'Amman, and those who have a taste for liquor, pita bread and fruits should move to Busra in the country of Syria, and those who would settle for rides that go through mud, come handy during the time of famine and prove efficient when dashing on a journey, should go to Yathrib (Madinah) which abounds in dates. His people followed his advice. The tribe of Azd went towards ` Amman, the Ghassn to Busra in the country of Syria and the Aws and Khazraj and Banu ` Uthman started off in the direction of Yathrib, the home of date palms. After reaching Batn Murr, Banu ` Uthman liked the place and settled right there. Because of this divergence, Banu ` Uthman were given the title of Khuza'ah. Batn Murr is closer to Makkah al-Mukarramah where they had chosen to settle down. As for Aws and Khazraj, they reached Yathrib and stayed there. After the long narrative in Ibn Kathir, the same detail about people scattering to different places has been reported on the authority of Said from Qatadah from al-Sha'bi. Thus, says Ibn Kathir, these people of Saba' were shredded into pieces, people who have been mentioned in: مَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ (We torn them into pieces).</p><p>The concluding statement in verse 19: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ‌ شَكُورٍ‌ (Surely in this, there are signs for everyone who is ever- patient, fully grateful - 34:19) means that there is a great sign and lesson in the rise and fall and in the radical change that hit the life cycle of the people of Saba' for a person who is enduring and grateful at its best, that is, when faced with some distress or pain, one observes patience over it, and when blessed with things of comfort, one is readily grateful for it. This is a life style in which one always comes out a winner. No matter what the state of his life is, he ends up in nothing but pluses, profits and gains. So says a Hadith of Sayyidna Abu Hurairah ؓ appearing in the Sahih of al-Bukhari and Muslim where the Holy Prophet ﷺ has been reported to have said:</p><p>'Certainly unique is the state of life a true believer is always in. No matter what Allah decrees for him, it turns for him into nothing but good and profitable. If he is blessed in one way or the other or has the desire of his heart fulfilled, he thanks Allah for it and it becomes good and beneficial for him in the Hereafter. And if he suffers from some pain or distress, he bears it with considered patience for which he is rewarded in a big way and thus, this suffering too, becomes good and beneficial for him' - from Ibn Kathir.</p><p>Some commentators have taken the word: صَبَّارٍ‌ (Sabbar: very patient) in the general sense of sabr or patience - which includes remaining firm in all acts requiring obedience as well as abstaining from sins. In the light of this tafsir or explanation, a true believer remains comprehensively attuned to Sabr (patience) and shukr (gratitude) under all conditions and then, for that matter, every sabr is shukr and every shukr is sabr. Allah knows best.</p>
Verse 19 opens with the statement: فَقَالُوا رَ‌بَّنَا بَاعِدْ بَيْنَ أَسْفَارِ‌نَا وَظَلَمُوا أَنفُسَهُمْ فَجَعَلْنَاهُمْ أَحَادِيثَ وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ (Then they said," Our Lord, make (the phases of) our journeys more distant." And they wronged themselves, therefore We turned them into stories and tore them into pieces - 34:19). It means that so unjust were these people that they would go to the extent of dismissing the very blessing of Allah placed there to eliminate the hardships of travel, rather went deeper into their lack of recognition and straight ungratefulness by coming forward to pray that their Lord makes the distances they cover in travel longer - hoping that the habitations do not appear at such close distances, and wishing to see some hard areas of a forest or wilderness which ask for some rough traversing as well. Their case was similar to that of the Bani Isra'il. They used to get the excellent sustenance of mann and salwa, all free of cost. Bored with it, they asked Allah to replace it with vegetables and greens. In return for their ungratefulness and lack of recognition for blessings, Allah Ta’ ala released the punishment on them that has been called the flood of the dam earlier. The ultimate consequence of this very punishment has been stated in this verse in strong words, that is, they were virtually expunged from this world leaving nothing but idle tales of their wealth and luxury.The word: مَزَّقْنَاهُمْ (mazzaqnahum) is a derivation from: تَمزِیق (tamziq) which means to tear and scatter (a people) or to destroy (a kingdom). The sense is that some of the inhabitants of this city of Ma'arib were destroyed on the spot and some others were scattered in a manner that small groups of them spread out to various countries. This destruction and scattering away of the people of Saba' became proverbial in Arabia. On such occasions, there is an Arab idiom: تَفَرَّقُوا اَیَادِیَ that is, these people got scattered away as were the luxury-laden people of the Saba'.Ibn Kathir and other commentators have reported a long narrative about a soothsayer who had come to know about the coming of the punishment of the flood a little before it actually did. He made a swift and unique plan. First of all, he sold his entire property. When he had the money in his hands, he told his people about the coming flood and exhorted them to get out of the area immediately. He also told them that those who intend to shift to a safe far-away place should go to 'Amman, and those who have a taste for liquor, pita bread and fruits should move to Busra in the country of Syria, and those who would settle for rides that go through mud, come handy during the time of famine and prove efficient when dashing on a journey, should go to Yathrib (Madinah) which abounds in dates. His people followed his advice. The tribe of Azd went towards ` Amman, the Ghassn to Busra in the country of Syria and the Aws and Khazraj and Banu ` Uthman started off in the direction of Yathrib, the home of date palms. After reaching Batn Murr, Banu ` Uthman liked the place and settled right there. Because of this divergence, Banu ` Uthman were given the title of Khuza'ah. Batn Murr is closer to Makkah al-Mukarramah where they had chosen to settle down. As for Aws and Khazraj, they reached Yathrib and stayed there. After the long narrative in Ibn Kathir, the same detail about people scattering to different places has been reported on the authority of Said from Qatadah from al-Sha'bi. Thus, says Ibn Kathir, these people of Saba' were shredded into pieces, people who have been mentioned in: مَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ (We torn them into pieces).The concluding statement in verse 19: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ‌ شَكُورٍ‌ (Surely in this, there are signs for everyone who is ever- patient, fully grateful - 34:19) means that there is a great sign and lesson in the rise and fall and in the radical change that hit the life cycle of the people of Saba' for a person who is enduring and grateful at its best, that is, when faced with some distress or pain, one observes patience over it, and when blessed with things of comfort, one is readily grateful for it. This is a life style in which one always comes out a winner. No matter what the state of his life is, he ends up in nothing but pluses, profits and gains. So says a Hadith of Sayyidna Abu Hurairah ؓ appearing in the Sahih of al-Bukhari and Muslim where the Holy Prophet ﷺ has been reported to have said:'Certainly unique is the state of life a true believer is always in. No matter what Allah decrees for him, it turns for him into nothing but good and profitable. If he is blessed in one way or the other or has the desire of his heart fulfilled, he thanks Allah for it and it becomes good and beneficial for him in the Hereafter. And if he suffers from some pain or distress, he bears it with considered patience for which he is rewarded in a big way and thus, this suffering too, becomes good and beneficial for him' - from Ibn Kathir.Some commentators have taken the word: صَبَّارٍ‌ (Sabbar: very patient) in the general sense of sabr or patience - which includes remaining firm in all acts requiring obedience as well as abstaining from sins. In the light of this tafsir or explanation, a true believer remains comprehensively attuned to Sabr (patience) and shukr (gratitude) under all conditions and then, for that matter, every sabr is shukr and every shukr is sabr. Allah knows best.