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  5. Ayah 18
Meccan · Surah 17 of 114

Al-Israa 17:18

The Night Journey · ayah 18 of 111

مَّن كَانَ يُرِيدُ ٱلْعَاجِلَةَ عَجَّلْنَا لَهُۥ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُۥ جَهَنَّمَ يَصْلَىٰهَا مَذْمُومًۭا مَّدْحُورًۭا

Man kana yureedu alAAajilataAAajjalna lahu feeha ma nashao limannureedu thumma jaAAalna lahu jahannama yaslahamathmooman madhoora

"Whoever should desire the immediate - We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished."

Saheeh International translation

Recitation by Mishary Alafasy
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Other English translations

Abdel Haleem (Oxford)+

"If anyone desires [only] the fleeting life, We speed up whatever We will in it, for whoever We wish; in the end We have prepared Hell for him in which to burn, disgraced and rejected."

Pickthall (classic)+

"Whoso desireth that (life) which hasteneth away, We hasten for him therein what We will for whom We please. And afterward We have appointed for him hell; he will endure the heat thereof, condemned, rejected."

Yusuf Ali (classic)+

"If any do wish for the transitory things (of this life), We readily grant them - such things as We will, to such person as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected."

Tafsīr · classical commentary

Ibn Kathir

Abridged English, public domain

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The Reward of Those who desire this World and Those who desire the Hereafter

Allah tells us that not everyone who desires this world and its luxuries gets what he wants. That is attained by those whom Allah wants to have it, and they get what He wills that they should get. This Ayah narrows down the general statements made in other Ayat. Allah says:

عَجَّلْنَا لَهُ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ

(We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell) meaning, in the Hereafter,

يَصْلَـهَآ

(he will burn therein) means, he will enter it until it covers him on all sides,

مَذْمُومًا

(disgraced) means, blamed for his bad behaviour and evil deeds, because he chose the transient over the eternal,

مَّدْحُورًا

(rejected.) means, far away (from Allah's mercy), humiliated and put to shame.

وَمَنْ أَرَادَ الاٌّخِرَةَ

(And whoever desires the Hereafter) wanting the Hereafter and its blessings and delights,

وَسَعَى لَهَا سَعْيَهَا

(and strives for it, with the necessary effort due for it) seeking it in the right way, which is following the Messenger .

وَهُوَ مُؤْمِنٌ

(while he is a believer,) means, his heart has faith, i.e., he believes in the reward and punishment,

فَأُولَـئِكَ كَانَ سَعْيُهُم مَّشْكُورًا

(then such are the ones whose striving shall be appreciated, (rewarded by Allah).)

Tafsir Saʿdi

English translation, public domain

+
Если человек жаждет преходящей и тленной мирской жизни, трудится ради нее и стремится к ней, забывая о своем изначальном и конечном местопребывании, то Аллах облегчает ему обретение мирских благ. Аллах дарует каждому из таких людей столько, сколько пожелает, в строгом соответствии с предопределением, записанным в Хранимой скрижали. Однако эти блага не принесут таким людям пользы и недолго будут доставлять им удовольствие. И когда они попадут в Последнюю жизнь, то прикоснутся к наказанию в Преисподней, в которой они будут поверженными и презренными. Они будут опозорены перед Аллахом и перед творениями и будут лишены Его милости. Их достоянием станут одновременно наказание и позор.
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Maʿārif al-Qur'ān

Mufti Shafi Usmani, English

+

Commentary

Two behavior models of human beings appear in the cited verses side by side. As for those who elect to go for the readily available benefits out of their life in this world, and the punishment that comes in its wake, the words used were: مَّن كَانَ يُرِ‌يدُ الْعَاجِلَةَ (Whoever opts for the immediate life herein - 18). These words signify continuity and permanence meaning that this punishment of Hell will materialize only when one's actions are all the time motivated by material interests only, having practically no concern for the Hereafter. And as for 'those who desire to have the Here-after and its rewards,' the words used were: أَرَ‌ادَ الْآخِرَ‌ةَ ۔ The sense is that as soon as a true believer were to form an intention to have the reward of the Hereafter in whatever he proposes to do, that deed of his shall stand accepted - irrespective of any corruptive element having entered into something else he was intending to do.

The first condition can only be that of a denier of the Hereafter, therefore, none of his deeds is acceptable. Then, the second condition is that of a true believer. A particular deed by him that issues forth with sincerity of intention, and is for the Hereafter - along with the presence of other conditions - shall be acceptable. And a deed even from the same person, a deed that has no sincerity, or where other conditions are missing, will not be acceptable.

Tafsīr sourced from quran.com's open API. These are classical commentaries; for personal rulings consult a qualified scholar.

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