كَم أَهلَكنا مِن قَبلِهِم مِن قَرنٍ فَنادَوا وَلاتَ حينَ مَناصٍ
How many a generation We have destroyed before them! They cried out [for help], but it was no more the time for escape.
EXEGESIS
Qarn (generation) literally means two things which are joined together or placed side-by-side. From this comes the meaning of a generation, as it is people who are linked together in one time period.
Lāta (it was no more): lāta is a word that is used specifically only in conjunction with ḥīna (time), and it carries a meaning similar to laysa (it was not).
Manāṣ (escape) comes from nūṣ, meaning delay, and in this context it means escape or refuge. It is reported from Ibn Abbas that those who fought the Muslims in Badr, when they were losing they yelled ‘manāṣ, manāṣ!’, seeking refuge from the fighting, and that this verse was then revealed. The surah is most certainly Meccan though, so this is at best simply referring to an appropriate manifestation of the verse and not its actual revelation.
In effect they are being told that when the punishment descends upon them it is no longer a time to seek refuge, in other words ‘this is not the time to escape the punishment’. It could mean it is not the time for calling out for help, or the time for repentance, neither of which is contradictory to the first interpretation.
EXPOSITION
The verse draws the attention of the conceited Meccan opponents of the Prophet to previous nations. Their stories were well known to them and they did not depend on the Quran for their knowledge of these events. Thus, the statement is made as an exclamatory question: How many a generation We have destroyed before them, with the expectation that the audience knows what is being referred to here.
The verse is intending to point out that the pride the faithless are attributing to themselves is misplaced. They need only look at previous generations to see how all those who thought themselves mighty fell down eventually.
When destruction eventually befell them, many of them cried out. What they cried out for has been omitted, but from the context it could mean they cried out for help. More likely though it refers to a cry of despair-ridden repentance and declaration of supposed faith, Then, when they sighted Our punishment, they said: ‘We believe’ (40:84). Like Pharaoh, who saw the waves rushing in, and called out, I believe that there is no god except Him in whom the Children of Israel believe (10:90). Such repentance is never sincere and is borne of desperation only. The time to repent was when destruction had not yet been decreed, and when ample warning was given. So God declares, it was no more the time for escape.
INSIGHTS FROM HADITH
- From Zurārah, that Imam al-Bāqir (a) said: ‘When the soul reaches here,’ pointing towards his throat with his hand, ‘there is no repentance for the knowledgeable one, but the ignorant has a chance for repentance.’
INSIGHTS FROM OTHER TRADITIONS
- Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it – I see that my letter hurt you, but only for a little while – yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended and so were not harmed in any way by us. Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death.
[1] Raghib, p. 667.
[2] Tibyan, 8/542; Tabari, 23/77, which relates various opinions regarding this word, and in the end concludes that it is actually from the word lā, which has a t added to it here when used with words that indicate time, such as ḥīna in this case.
[3] Tabari, 23/76-77. Perhaps the one who is left behind escapes.
[4] Razi, 26/367.
[5] Thalabi, 8/178.
[6] Tibyan, 8/524.
[7] Tabari, 23/77.
[8] Tabrisi, 8/726.
[9] Razi, 26/366; he also suggests that it could simply be a shout, like one who cries out because of fear or surprise. What we mentioned is more meaningful though.
[10] Kafi, 2/440.
[11] 2 Corinthians 7:8-10.