وَكَمْ أَهْلَكْنَا مِن قَرْيَةٍۭ بَطِرَتْ مَعِيشَتَهَا فَتِلْكَ مَسَٰكِنُهُمْ لَمْ تُسْكَن مِّنۢ بَعْدِهِمْ إِلَّا قَلِيلًا وَكُنَّا نَحْنُ ٱلْوَٰرِثِينَ
<p>The second reply to their excuse is given in the next verse وَكَمْ أَهْلَكْنَا مِن قَرْ‌يَةٍ بَطِرَ‌تْ مَعِيشَتَهَا (And how many a town have We destroyed that were over-proud of their means of living. - 28:58). In this reply it is stressed that they should recall the plight of other infidel people of the world, how their habitations, strong forts, and all means of their protection were destroyed, because of their infidelity and rejection of the truth. at they should actually fear is their infidelity and associating others with Allah, which is the real cause of destruction. How foolish and ill informed they were that they feared faith and not the denial of truth and infidelity.</p><p>The third reply was given in the following verse: وَمَا أُوتِيتُم مِّن شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا (And whatever thing you are given is the enjoyment of the worldly life - 28:60). Here it is explained that just in case they did get involved in some sort of trouble as a result of accepting faith, it would last only for a few days. Just as mundane wealth and comfort is temporary and would last for a short time only, worldly troubles are also transient and short-lived. Therefore, the wisdom lies in that one should seek and care for the comfort and happiness that is lasting. If one has to suffer trouble for a short time for the sake of permanent and everlasting wealth and comfort, it is well worth it.</p><p>لَمْ تُسْكَن مِّن بَعْدِهِمْ إِلَّا قَلِيلًا (Which were never inhabited after them except a few - 28:56). The habitations of the earlier people, which were destroyed by the Divine torment, still lie uninhabited, with the exception of a few. If the exemption ` except a few' is taken for those living there and the places destroyed, as Zajjaj has construed it, then the meaning would be that those places could never get inhabited, except a few that are inhabited. But Sayyidna Ibn ` Abbas ؓ has given another explanation of the verse. According to his interpretation, the exemption is not for the place and houses, but for the time. Thus the meaning would be that even if someone lives there, it is for a short time, like travelers, who cannot be regarded as permanent residents.</p>
The second reply to their excuse is given in the next verse وَكَمْ أَهْلَكْنَا مِن قَرْ‌يَةٍ بَطِرَ‌تْ مَعِيشَتَهَا (And how many a town have We destroyed that were over-proud of their means of living. - 28:58). In this reply it is stressed that they should recall the plight of other infidel people of the world, how their habitations, strong forts, and all means of their protection were destroyed, because of their infidelity and rejection of the truth. at they should actually fear is their infidelity and associating others with Allah, which is the real cause of destruction. How foolish and ill informed they were that they feared faith and not the denial of truth and infidelity.The third reply was given in the following verse: وَمَا أُوتِيتُم مِّن شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا (And whatever thing you are given is the enjoyment of the worldly life - 28:60). Here it is explained that just in case they did get involved in some sort of trouble as a result of accepting faith, it would last only for a few days. Just as mundane wealth and comfort is temporary and would last for a short time only, worldly troubles are also transient and short-lived. Therefore, the wisdom lies in that one should seek and care for the comfort and happiness that is lasting. If one has to suffer trouble for a short time for the sake of permanent and everlasting wealth and comfort, it is well worth it.لَمْ تُسْكَن مِّن بَعْدِهِمْ إِلَّا قَلِيلًا (Which were never inhabited after them except a few - 28:56). The habitations of the earlier people, which were destroyed by the Divine torment, still lie uninhabited, with the exception of a few. If the exemption ` except a few' is taken for those living there and the places destroyed, as Zajjaj has construed it, then the meaning would be that those places could never get inhabited, except a few that are inhabited. But Sayyidna Ibn ` Abbas ؓ has given another explanation of the verse. According to his interpretation, the exemption is not for the place and houses, but for the time. Thus the meaning would be that even if someone lives there, it is for a short time, like travelers, who cannot be regarded as permanent residents.