وَلَن يُؤَخِّرَ اللَّهُ نَفسًا إِذا جاءَ أَجَلُها ۚ وَاللَّهُ خَبيرٌ بِما تَعمَلونَ

But Allah shall never respite a soul when its time has come, and Allah is well aware of what you do.

EXEGESIS

Khabīr is an adjective which derives from the root khubr meaning thorough information, and knowledge with accuracy and precision.^{‎[1]Tahqiq, under kh-b-r.} According to some lexicologists, khubrah denotes knowledge of the hidden aspects of a thing.^{‎[2]Raghib, under kh-b-r.} Thus, khabīr implies one who has thorough and accurate knowledge of something, and is aware of the hidden aspects of it. However, some lexicologists also give the possibility that khabīr could mean one who informs.^{‎[3]Raghib, under kh-b-r.}

Khabīr is one of the names of God. He is aware of what He brings into creation, and knows, in depth, the realities of His creation.^{‎[4]Bahrayn, under kh-b-r.} Hidden information does not escape Him; there is nothing that occurs in the seen or the unseen world, nor the movement of the atoms and their coming to rest, but that He is aware of it.^{‎[5]Sayyid Ali Khān, Riyāḍ al-Sālikīn, researched by Muḥsin Ḥusaynī Amīnī (Daftar-i Intishārāt-i Islāmī, 1411 ah), 6/290.}

Awareness about hidden occurrences and realities is also a form of knowledge, thus khabīr shares the same meaning as ʿalīm (one who knows). However, the difference between the two is that if knowledge (ʿilm) were to be considered in its unrestricted sense, then God is al-ʿalīm (all-knowing); and if it were taken into consideration with respect to hidden events and affairs, then God is al-khabīr; and if it were to be seen in relation to things which are visible and manifest, then He is al-shahīd (the witness).^{‎[6]Al-Nihāyah (Qum: Ismāʿīliyān), 2/513.}

EXPOSITION

This is a divine norm in the universe that nothing shall cross the appointed term fixed for it, as no human being can live more than the time decreed for him in divine knowledge.

This particular divine norm has been mentioned four times in the Holy Quran; once in the verse under discussion related to human life on this earth, while the other three are concerning the appointed term for communities and nations (7:34, 10:49, and 16:61).

INSIGHTS FROM HADITH

1. Imam al-Bāqir (a) said: ‘Verily, God has indefinite decrees; He advances from it what He wishes, and delays what He wills. On the Night of Ordainment, He sends down all that which is going to occur until the next similar night; and this is His word: But Allah shall never respite a soul when its time has come, that is, when God has sent it down and the scribes of the heavens have recorded it. This is that [decree] which is not deferred.’^{‎[7]Safi, 5/181.}

REVIEW OF TAFSĪR LITERATURE

When its time has come: 1. It signifies the definite time, for the indefinite term is subject to change as per divine knowledge of the interest of His creatures.^{‎[8]Tibyan, 10/16-17; Tabrisi, 10/445; Mizan, 19/292; Kashif, 7/335.} 2. When it comes to the end of its life.^{‎[9]Shawkani, 5/279; Shubbar, p. 519.}

And Allah is well aware of what you do: 1. He has recorded all your deeds, and it is He who shall reward and punish you accordingly.^{‎[10]Tabrisi, 10/445; Nemuneh, 24/175.} 2. God is aware that even if He were to grant them opportunity, they would neither purify their wealth nor will they perform the obligation of hajj, similar to what the Quran states: But were they to be sent back they would revert to what they were forbidden, and they are indeed liars (6:28).^{‎[11]Razi, 30/550.}

Tabatabai gives two possibilities with regard to the sentence and Allah is well aware of what you do. According to him, it is either an accusative (ḥāl) phrase linked with the pronoun you in before death comes to any of you, or it is a justification for the previous two commands. Thus, according to the first possibility, the verse would read: And spend in the way of God before death overtakes you – as God is completely aware of what you have been doing throughout your life; and, on the other hand, no respite shall be given to you to change the situation. Based on the second possibility, it would mean: Do not let your possessions and children distract you and spend from what we have provided you, because God is well aware of your actions, and He it is who shall reward you accordingly.^{‎[12]Mizan, 19/292.}

[1] Tahqiq, under kh-b-r.
[2] Raghib, under kh-b-r.
[3] Raghib, under kh-b-r.
[4] Bahrayn, under kh-b-r.
[5] Sayyid Ali Khān, Riyāḍ al-Sālikīn, researched by Muḥsin Ḥusaynī Amīnī (Daftar-i Intishārāt-i Islāmī, 1411 ah), 6/290.
[6] Al-Nihāyah (Qum: Ismāʿīliyān), 2/513.
[7] Safi, 5/181.
[8] Tibyan, 10/16-17; Tabrisi, 10/445; Mizan, 19/292; Kashif, 7/335.
[9] Shawkani, 5/279; Shubbar, p. 519.
[10] Tabrisi, 10/445; Nemuneh, 24/175.
[11] Razi, 30/550.
[12] Mizan, 19/292.