Al-Ahqaf: (35) So be patient, as did the messengers...

Know that when the Almighty established the three essential claims—Tawhid (Oneness of God), Prophethood, and the Hereafter—and responded to the doubts raised against them, He followed this up with what serves as admonition and sincere advice to the Messenger (peace and blessings be upon him). This was because the disbelievers were causing him distress and troubling his heart.

Therefore, He said: {So be patient, as did the messengers of firm resolve (ulu al-'azm) among the messengers}.

This means those possessing steadfastness, patience, and firmness. There are two interpretations regarding this verse:

1. The first interpretation is that the word {min} (among/of) denotes partiality (tab'id). The intended meaning is some of the prophets. It is said they were:
   • Noah, who was patient with the harm inflicted by his people, to the point of being beaten until he lost consciousness.
   • Abraham, regarding the fire and the slaughter of his son.
   • Isaac, regarding being prepared for slaughter.
   • Jacob, regarding the loss of his sons and the loss of his sight.
   • Joseph, regarding the well and imprisonment.
   • Job, regarding affliction.
   • Moses, when his people said, {Indeed, we are about to be overtaken} (Ash-Shu'ara: 61), to which he replied, {No! Indeed, with me is my Lord; He will guide me} (Ash-Shu'ara: 62).
   • David, who wept for his lapse for forty years.
   • Jesus, who did not lay one brick upon another, saying, "This is merely a crossing place, so cross over it, and do not settle in it."
   • Regarding Adam, God Almighty said, {And We did not find in him any resolve} (Taha: 115).
   • Regarding Jonah, {And do not be like the companion of the fish} (Al-Qalam: 48).

2. The second interpretation is that all messengers were people of firm resolve ('ulu 'azm). God did not send any messenger except one who possessed resolve, firmness, sound judgment, perfection, and intellect. The word {min} in {min al-rusul} is for clarification (tabyin), not partiality, similar to saying, "I clothed him with fine silk" (where 'min' clarifies the material). It is as if the meaning is: "Be patient just as the messengers before you were patient with the harm inflicted by their people." They were described with 'azm (resolve) because of their patience and steadfastness.

Then He said: {And do not seek to hasten it for them}. The object of hastening is omitted; the meaning is, "Do not seek to hasten the punishment for them." It is said that the Prophet (peace and blessings be upon him) felt some impatience with his people and wished that God would send down the punishment upon those who refused, so he was commanded to be patient and refrain from seeking haste.

Then He informed that this punishment is near for them, and it will inevitably descend upon them even if delayed. When that punishment descends upon them, they will perceive the duration of their stay in the world as short, to the extent that they will think it was but an hour of a day.

The meaning is that when they witness the punishment, the length of their stay in the world and the intermediate state (Barzakh) will seem like an hour of the day, or as if it never happened due to the horror of what they witnessed. Alternatively, it is because a thing, once past, seems as if it never was, even if it was long. A poet said:

Know that here, He then said: {This is a conveyance (balāgh)}. This is similar to His saying: {This is a conveyance for the people} (Ibrahim: 25). This means that what you have been admonished with is sufficient for admonition, or this is the delivery (tabligh) from the messengers. So, who will be destroyed except those who deviate from accepting the admonition and acting upon its requirements? And God knows best.