Sura/Chapter:

Verse:    Count: 78
Tafseer/Commentary:
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Translations:
22: Al-Hajj - الحج

22:1
[ Original ]
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ
[ Abdullah Yusuf Ali ]
O mankind! fear your Lord! for the convulsion of the Hour (of Judgment) will be a thing terrible!
[ Saheeh International ]
O mankind, fear your Lord. Indeed, the convulsion of the [final] Hour is a terrible thing.
Tafseer Commentary

2770 As an introduction to the spiritual meaning of various symbolic acts in this life, the serious issues involved are indicated by showing how terrible the consequences will be for those who disobey Allah's Will. The terror will only be for those who rebel and disobey: the righteous will not suffer from it, but on the contrary will be greeted by angels with joy (21:103).


22:2
[ Original ]
يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّا أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى النَّاسَ سُكَارَىٰ وَمَا هُمْ بِسُكَارَىٰ وَلَٰكِنَّ عَذَابَ اللَّهِ شَدِيدٌ
[ Abdullah Yusuf Ali ]
The Day ye shall see it, every mother giving suck shall forget her suckling- babe, and every pregnant female shall drop her load (unformed): thou shalt see mankind as in a drunken riot, yet not drunk: but dreadful will be the Wrath of Allah.
[ Saheeh International ]
On the Day you see it every nursing mother will be distracted from that [child] she was nursing, and every pregnant woman will abort her pregnancy, and you will see the people [appearing] intoxicated while they are not intoxicated; but the punishment of Allah is severe.
Tafseer Commentary

2771 Three metaphors are used for the extreme terror which the Awful Day will inspire. (1) No mother abandons the baby at her breast in the greatest danger; yet that will happen in this Dreadful Hour. (2) An expectant mother carries the young life within her with great pride and hope: "hope" is the actual word used in Urdu for this physical state; yet the terror will overpower the hope at this "Hour", and nature's working will be reversed. (3) Men ordinarily retain their self-possession except under intoxicants; here, without intoxication, they will be driven to frenzy with terror.


22:3
[ Original ]
وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَانٍ مَرِيدٍ
[ Abdullah Yusuf Ali ]
And yet among men there are such as dispute about Allah, without knowledge, and follow every evil one obstinate in rebellion!
[ Saheeh International ]
And of the people is he who disputes about Allah without knowledge and follows every rebellious devil.

22:4
[ Original ]
كُتِبَ عَلَيْهِ أَنَّهُ مَنْ تَوَلَّاهُ فَأَنَّهُ يُضِلُّهُ وَيَهْدِيهِ إِلَىٰ عَذَابِ السَّعِيرِ
[ Abdullah Yusuf Ali ]
About the (Evil One) it is decreed that whoever turns to him for friendship, him will he lead astray, and he will guide him to the Penalty of the Fire.
[ Saheeh International ]
It has been decreed for every devil that whoever turns to him - he will misguide him and will lead him to the punishment of the Blaze.
Tafseer Commentary

2772 Even after the warnings, there are men who are such fools as to turn away from Allah who created them and cherishes them with His love and care; they become outlaws in His Kingdom, making friends with Evil, which is a rebel in Allah's Kingdom.


22:5
[ Original ]
يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاءُ إِلَىٰ أَجَلٍ مُسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ۖ وَمِنْكُمْ مَنْ يُتَوَفَّىٰ وَمِنْكُمْ مَنْ يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئًا ۚ وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ
[ Abdullah Yusuf Ali ]
O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much). And (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs).
[ Saheeh International ]
O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed - that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind.
Tafseer Commentary

2773 If they really have doubts in their minds about the life after death, they have only to turn their attention, either to their own nature, or to the nature around. How wonderful is their own physical growth, from lifeless matter, to seed, fertilised ovum, fetus, child, youth, age, and death! How can they doubt that the Author of all these wonderful stages in their life here can also give them another kind of life after the end of this life? Or, if they look at external nature, they see the earth dead and barren, and Allah's fertilising showers bring it to life, growth, and beauty in various forms. The Creator of this great pageant of Beauty can surely create yet another and a newer world.

2774 The stages of a man's physical growth from nothing till he completes the cycle of this life are described in words whose accuracy, beauty, and comprehensiveness can only be fully understood by biologists. Parallel to the physical growth, may be understood man's inner growth, also by stages and by Allah's creative artistry.

2775 That is, a male or a female child, a fair or an ugly child, a good or a rebellious child, etc., involving countless mysteries of genetics and heredity.

2776 Cf. 16:70. In that passage the mystery of our life was used to illustrate Allah's abundant mercies and favours to us. Here it is used to illustrate Allah's power in giving us a future Life of even greater promise (see also 40:67).

2777 A beautiful nature passage so pregnant in meaning that the earnest student wonders what magic and truth have been conveyed in so few words. M. P.'s Egyptian colleague, Prof. Ghamrawi (see M. P.'s note on this passage) was but expressing the feelings of every careful student of the Qur'an. The "subtlety and wealth of meaning" are indeed marvellous.


22:6
[ Original ]
ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَىٰ وَأَنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
[ Abdullah Yusuf Ali ]
This is so, because Allah is the Reality: it is He Who gives life to the dead, and it is He Who has power over all things.
[ Saheeh International ]
That is because Allah is the Truth and because He gives life to the dead and because He is over all things competent
Tafseer Commentary

2778 All these beautiful and well-articulated pageants of life and nature point to the Reality behind them, i.e., Allah. They will perish, but He is eternal. They are but shadows; the substance (if such a word may be used) is in Him. They are shifting and illusory, in the sense that they have neither permanency nor independent existence. But they have a sort of secondary reality in the sense in which a shadow is a real reflection from substance. No Power or Existence has any meaning except as a reflection of Allah's ineffable Glory.


22:7
[ Original ]
وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ
[ Abdullah Yusuf Ali ]
And verily the Hour will come: there can be no doubt about it, or about (the fact) that Allah will raise up all who are in the graves.
[ Saheeh International ]
And [that they may know] that the Hour is coming - no doubt about it - and that Allah will resurrect those in the graves.

22:8
[ Original ]
وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُنِيرٍ
[ Abdullah Yusuf Ali ]
Yet there is among men such a one as disputes about Allah, without Knowledge, without Guidance, and without a Book of Enlightenment,-
[ Saheeh International ]
And of the people is he who disputes about Allah without knowledge or guidance or an enlightening book [from Him],
Tafseer Commentary

2779 For "Book of Enlightenment" see 3:184 and n. 490. I understand "knowledge" to mean here their human knowledge or intelligence, "guidance" to mean divine guidance, such as comes from Allah or prophets of Allah or a revelation from Allah, and the "Book of Enlightenment" to mean the fundamental guide to good conduct, the clear rules laid down in all Dispensations to help men lead good lives. The "Book of Enlightenment" may mean a revealed Book in which case "Guidance" would refer to divine guidance through a prophet of Allah. (R).


22:9
[ Original ]
ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ ۖ لَهُ فِي الدُّنْيَا خِزْيٌ ۖ وَنُذِيقُهُ يَوْمَ الْقِيَامَةِ عَذَابَ الْحَرِيقِ
[ Abdullah Yusuf Ali ]
(Disdainfully) bending his side, in order to lead (men) astray from the Path of Allah. for him there is disgrace in this life, and on the Day of Judgment We shall make him taste the Penalty of burning (Fire).
[ Saheeh International ]
Twisting his neck [in arrogance] to mislead [people] from the way of Allah. For him in the world is disgrace, and We will make him taste on the Day of Resurrection the punishment of the Burning Fire [while it is said],
Tafseer Commentary

2780 Some Commentators think this refers to Abu J ahl, but the words are perfectly general, and this type of man is common in all ages. The same may be said about verse 3 above: Commentators give the immediate reference to one al Nadr ibn al Harith.


22:10
[ Original ]
ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ
[ Abdullah Yusuf Ali ]
(It will be said): "This is because of the deeds which thy hands sent forth, for verily Allah is not unjust to His servants.
[ Saheeh International ]
"That is for what your hands have put forth and because Allah is not ever unjust to [His] servants."
Tafseer Commentary

2781 'What you suffer is the consequence of your own sinful deeds; Allah is just; He is not unjust in the least to any of His creatures'. (R).


22:11
[ Original ]
وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَىٰ وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ۚ ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ
[ Abdullah Yusuf Ali ]
There are among men some who serve Allah, as it were, on the verge: if good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces: they lose both this world and the Hereafter: that is loss for all to see!
[ Saheeh International ]
And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss.
Tafseer Commentary

2782 They are men whose minds are not firm: they will have faith, if all goes well with them, but as soon as they are tried, they are found wanting. They differ from hypocrites. It is not fraud or double dealing that is their sin: it is a weak mind, petty standards of judging right by success, a selfishness that gives nothing but asks for all, a narrow-mindedness that does not go beyond petty mundane calculationsa "nicely calculated less or more" of the good things of this world. They fail in both worlds and their failure in this world is patent for every on-looker.


22:12
[ Original ]
يَدْعُو مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُ وَمَا لَا يَنْفَعُهُ ۚ ذَٰلِكَ هُوَ الضَّلَالُ الْبَعِيدُ
[ Abdullah Yusuf Ali ]
They call on such deities, besides Allah, as can neither hurt nor profit them: that is straying far indeed (from the Way)!
[ Saheeh International ]
He invokes instead of Allah that which neither harms him nor benefits him. That is what is the extreme error.
Tafseer Commentary

2783 To such minds religion does not mean high endeavour, self-sacrifice for noble ends, the recognition of Allah's infinite world, but just a small concession to formalism, perhaps a present to an idol (literal or figurative), perhaps attendance at worship if it can be done without trouble! It is false gods they worship, and the more they worship, the more they stray.


22:13
[ Original ]
يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ ۚ لَبِئْسَ الْمَوْلَىٰ وَلَبِئْسَ الْعَشِيرُ
[ Abdullah Yusuf Ali ]
(Perhaps) they call on one whose harm is nearer than his profit: evil, indeed, is the patron, and evil the companion (for help)!
[ Saheeh International ]
He invokes one whose harm is closer than his benefit - how wretched the protector and how wretched the associate.
Tafseer Commentary

2784 Such false worship is not always neutral, bringing neither harm nor good. Perhaps the harm comes first, and there is no help from Allah. Such minds are themselves demoralised, and render themselves unfit for help!


22:14
[ Original ]
إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۚ إِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ
[ Abdullah Yusuf Ali ]
Verily Allah will admit those who believe and work righteous deeds, to Gardens, beneath which rivers flow: for Allah carries out all that He plans.
[ Saheeh International ]
Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. Indeed, Allah does what He intends.
Tafseer Commentary

2785 Allah is both true to His promise, and He has power to give full effect to His Will and Plan.


22:15
[ Original ]
مَنْ كَانَ يَظُنُّ أَنْ لَنْ يَنْصُرَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَاءِ ثُمَّ لْيَقْطَعْ فَلْيَنْظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ مَا يَغِيظُ
[ Abdullah Yusuf Ali ]
If any think that Allah will not help him (His Messenger. in this world and the Hereafter, let him stretch out a rope to the ceiling and cut (himself) off: then let him see whether his plan will remove that which enrages (him)!
[ Saheeh International ]
Whoever should think that Allah will not support [Prophet Muhammad] in this world and the Hereafter - let him extend a rope to the ceiling, then cut off [his breath], and let him see: will his effort remove that which enrages [him]?
Tafseer Commentary

2786 There is some difference of opinion as to the interpretation of this verse. Most Commentators are agreed that the pronoun "him" in the second line ("will not help him") refers to the Prophet, and that the "any" in the first line refers to his enemies, who wished to see him destroyed and removed from the scene of his labours, Ibn 'Abbas, whom I have followed here, and whom a great number of Commentators follow, construes the later clauses in the sense given in the text. Freely paraphrased, it means: if the enemies of Allah's Messenger are enraged at his successes, let them fix a rope to their ceiling and hang themselves. Sama 1 is thus rendered by the word "ceiling". If Sama'' is rendered by the word "heaven" (the usual meaning), the paraphrase would be: if the enemies of Allah's Messenger are enraged at the help he gets from heavens, let them stretch a rope to heaven and see if they can cut off the help that way!-in other words, they are fools if they think they can intercept Allah's help by their petty devices!


22:16
[ Original ]
وَكَذَٰلِكَ أَنْزَلْنَاهُ آيَاتٍ بَيِّنَاتٍ وَأَنَّ اللَّهَ يَهْدِي مَنْ يُرِيدُ
[ Abdullah Yusuf Ali ]
Thus have We sent down Clear Sings; and verily Allah doth guide whom He will!
[ Saheeh International ]
And thus have We sent the Qur'an down as verses of clear evidence and because Allah guides whom He intends.
Tafseer Commentary

2787 Instead of plotting against Allah's Messenger, the Unbelievers should observe the Clear Signs which he has brought and obey and follow the Guidance which comes from Allah according to the Laws which He has fixed by His Holy Will and Plan.


22:17
[ Original ]
إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئِينَ وَالنَّصَارَىٰ وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ
[ Abdullah Yusuf Ali ]
Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the Sabians, Christians, Magians, and Polytheists,- Allah will judge between them on the Day of Judgment: for Allah is witness of all things.
[ Saheeh International ]
Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah - Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness.
Tafseer Commentary

2788 For Sabians, see n. 76 to 2:62. They are also referred to in 5:69. In both those passages, the Muslims are mentioned with the Jews, Christians, and Sabians, as receiving Allah's protection and mercy. Here, besides the four religions, there is further mention of Magians and Polytheists: it is not said that they would receive Allah's Mercy, but only that Allah will judge between the various forms of faith. (R).

2789 This is the only place where the Magians (Majus) are mentioned in the Qur'an. Their cult is a very ancient one. They consider Fire as the purest and noblest element, and worship it as a fit emblem of Allah. Their location was the Persian and Median uplands and the Mesopotamian valleys, their religion was reformed by Zardusht (date uncertain, about B.C. 600?). Their scripture is the Zend-Avesta, the bible of the ParsTs. They were "the Wise men of the East" mentioned in the Gospels. (R).


22:18
[ Original ]
أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ ۗ وَمَنْ يُهِنِ اللَّهُ فَمَا لَهُ مِنْ مُكْرِمٍ ۚ إِنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ ۩
[ Abdullah Yusuf Ali ]
Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth,- the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind? But a great number are (also) such as are fit for Punishment: and such as Allah shall disgrace,- None can raise to honour: for Allah carries out all that He wills.
[ Saheeh International ]
Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the punishment has been justified. And he whom Allah humiliates - for him there is no bestower of honor. Indeed, Allah does what He wills.
Tafseer Commentary

2790 Cf. 21:79, and n. 2733. All created things, animate and inanimate, depend on Allah for their existence, and this dependence can be construed as their Sajda or bowing down in worship. Their very existence proclaims their dependence. How can they be objects of worship? For haqqa in this verse , Cf. 15:64, n. 1990.

2791 Cf. 22:16. There the argument was that those who work in harmony with Allah's Law and Will will get their reward, for Allah always carries out His Plan. Here is the parallel argument: those who defy Allah's Will must suffer pain and disgrace, for Allah is well able to carry out His Will {see also 38:14).


22:19
[ Original ]
هَٰذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ ۖ فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِنْ نَارٍ يُصَبُّ مِنْ فَوْقِ رُءُوسِهِمُ الْحَمِيمُ
[ Abdullah Yusuf Ali ]
These two antagonists dispute with each other about their Lord: But those who deny (their Lord),- for them will be cut out a garment of Fire: over their heads will be poured out boiling water.
[ Saheeh International ]
These are two adversaries who have disputed over their Lord. But those who disbelieved will have cut out for them garments of fire. Poured upon their heads will be scalding water
Tafseer Commentary

2792 Two antagonists: i.e., parties of antagonists, viz., Men of Faith, who confess their Lord and seek to carry out His Will, and Men who deny their Lord and defy His Will.


22:20
[ Original ]
يُصْهَرُ بِهِ مَا فِي بُطُونِهِمْ وَالْجُلُودُ
[ Abdullah Yusuf Ali ]
With it will be scalded what is within their bodies, as well as (their) skins.
[ Saheeh International ]
By which is melted that within their bellies and [their] skins.
Tafseer Commentary

2793 The punishment, expressed in physical terms, will be all-pervading, not merely superficial.


22:21
[ Original ]
وَلَهُمْ مَقَامِعُ مِنْ حَدِيدٍ
[ Abdullah Yusuf Ali ]
In addition there will be maces of iron (to punish) them.
[ Saheeh International ]
And for [striking] them are maces of iron.
Tafseer Commentary

2794 Read this with the next verse. There will be no escape from the final Punishment judged after the time of repentance is past (Cf. 32:20).


22:22
[ Original ]
كُلَّمَا أَرَادُوا أَنْ يَخْرُجُوا مِنْهَا مِنْ غَمٍّ أُعِيدُوا فِيهَا وَذُوقُوا عَذَابَ الْحَرِيقِ
[ Abdullah Yusuf Ali ]
Every time they wish to get away therefrom, from anguish, they will be forced back therein, and (it will be said), "Taste ye the Penalty of Burning!"
[ Saheeh International ]
Every time they want to get out of Hellfire from anguish, they will be returned to it, and [it will be said], "Taste the punishment of the Burning Fire!"

22:23
[ Original ]
إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌ
[ Abdullah Yusuf Ali ]
Allah will admit those who believe and work righteous deeds, to Gardens beneath which rivers flow: they shall be adorned therein with bracelets of gold and pearls; and their garments there will be of silk.
[ Saheeh International ]
Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. They will be adorned therein with bracelets of gold and pearl, and their garments therein will be silk.
Tafseer Commentary

2795 In 22:14 above, was described the meed of the Righteous as compared with the time-servers and those who worshipped false gods (w. 10-13): here we have the case of those who were persecuted, abused, prevented from entering the Ka'bah and deprived of all that makes life smooth, agreeable, and comfortable. For them the meed is described in metaphors that negative all these afflictions: costly adornments (as against being stripped of home and property), purity of speech (as against the abuse they received), the Path of the Lord of Praise (as against the fierce and malignant persecution to which they were subjected) (see also 18:31 and 35:33).


22:24
[ Original ]
وَهُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ وَهُدُوا إِلَىٰ صِرَاطِ الْحَمِيدِ
[ Abdullah Yusuf Ali ]
For they have been guided (in this life) to the purest of speeches; they have been guided to the Path of Him Who is Worthy of (all) Praise.
[ Saheeh International ]
And they had been guided [in worldly life] to good speech, and they were guided to the path of the Praiseworthy.

22:25
[ Original ]
إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاءً الْعَاكِفُ فِيهِ وَالْبَادِ ۚ وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ
[ Abdullah Yusuf Ali ]
As to those who have rejected ((Allah)), and would keep back (men) from the Way of Allah, and from the Sacred Mosque, which We have made (open) to (all) men - equal is the dweller there and the visitor from the country - and any whose purpose therein is profanity or wrong-doing - them will We cause to taste of a most Grievous Penalty.
[ Saheeh International ]
Indeed, those who have disbelieved and avert [people] from the way of Allah and [from] al-Masjid al-Haram, which We made for the people - equal are the resident therein and one from outside; and [also] whoever intends [a deed] therein of deviation [in religion] or wrongdoing - We will make him taste of a painful punishment.
Tafseer Commentary

2796 All these were enormities of which the Pagan clique in power in Makkah were guilty before and during the Hijrah.


22:26
[ Original ]
وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَنْ لَا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ
[ Abdullah Yusuf Ali ]
Behold! We gave the site, to Abraham, of the (Sacred) House, (saying): "Associate not anything (in worship) with Me; and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (therein in prayer).
[ Saheeh International ]
And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], "Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate.
Tafseer Commentary

2797 The site of Makkah was granted to Abraham (and his son Isma'i 1) for a place of worship that was to be pure {without idols, the worship being paid to Allah, the One True God) and universal, without being reserved (like Solomon's Temple of later times) to any one People or Race. (R).

2798 Cf. 2:125. Note that here the word qa'imin (who stand up for prayer) occurs in place of 'akifin (who use it as a retreat). In practice the meaning is the same. Those who go for a retreat to the Ka'bah stay there for the time being.


22:27
[ Original ]
وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ
[ Abdullah Yusuf Ali ]
"And proclaim the Pilgrimage among men: they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways;
[ Saheeh International ]
And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass -
Tafseer Commentary

2799 When the Pilgrimage was proclaimed, people carne to it from every quarter, near and far, on foot and mounted. The "lean camel" coming after a fatiguing journey through distant mountain roads typifies the difficulties of travel, which Pilgrims disregard on account of the temporal and spiritual benefits referred to in the next verse.


22:28
[ Original ]
لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ ۖ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ
[ Abdullah Yusuf Ali ]
"That they may witness the benefits (provided) for them, and celebrate the name of Allah, through the Days appointed, over the cattle which He has provided for them (for sacrifice): then eat ye thereof and feed the distressed ones in want.
[ Saheeh International ]
That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor.
Tafseer Commentary

2800 There are benefits both for this our material life and for our spiritual life. Of the former kind are those associated with social intercourse which furthers trade and increases knowledge. Of the latter kind are the opportunities of realising some of our spiritual yearnings in sacred associations that go back to the most ancient times. Of both kinds may be considered the opportunities which the Pilgrimage provides for strengthening our international Brotherhood.

2801 The three special days of Hajj are the 8th, 9th, and 10th of the month of Dhu al Hijjah, and the two or three subsequent days of Tashriqisee the rites explained in n. 217 to 2:197. But we may ordinarily include the first ten days of Dhu al Hijjah in the term.

2802 The great day of commemorative Sacrifice ('Id al Adha) is the 10th of Dhu al Hijjah: the meat then killed is meant to be eaten for food and distributed to the poor and needy. (R).


22:29
[ Original ]
ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ
[ Abdullah Yusuf Ali ]
"Then let them complete the rites prescribed for them, perform their vows, and (again) circumambulate the Ancient House."
[ Saheeh International ]
Then let them end their untidiness and fulfill their vows and perform Tawaf around the ancient House."
Tafseer Commentary

2803 Tafath- t he superfluous growth on one's body, such as nails, hair, etc., which is not permitted to remove in Ihram. These may be removed on the 10th day, when the Hajj is completed: that is the rite of completion.

2804 The spirit of Pilgrimage is not completed by the performance of the outward rites. The Pilgrim should carry in mind some vow or spiritual service and endeavour to perform it. Then comes the final Tawaf.


22:30
[ Original ]
ذَٰلِكَ وَمَنْ يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَهُ عِنْدَ رَبِّهِ ۗ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ ۖ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ
[ Abdullah Yusuf Ali ]
Such (is the Pilgrimage): whoever honours the sacred rites of Allah, for him it is good in the Sight of his Lord. Lawful to you (for food in Pilgrimage) are cattle, except those mentioned to you (as exception): but shun the abomination of idols, and shun the word that is false,-
[ Saheeh International ]
That [has been commanded], and whoever honors the sacred ordinances of Allah - it is best for him in the sight of his Lord. And permitted to you are the grazing livestock, except what is recited to you. So avoid the uncleanliness of idols and avoid false statement,
Tafseer Commentary

2805 The general food prohibitions will be found in 2:173, 5:4-5, and 6:121, 6:138-146. They are meant for health and cleanliness, but the worst abominations to shun are those of false worship and false speech. Here the question is about food during Pilgrimage. Lawful meat but not game is allowed.


22:31
[ Original ]
حُنَفَاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ ۚ وَمَنْ يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ
[ Abdullah Yusuf Ali ]
Being true in faith to Allah, and never assigning partners to Him: if anyone assigns partners to Allah, is as if he had fallen from heaven and been snatched up by birds, or the wind had swooped (like a bird on its prey) and thrown him into a far- distant place.
[ Saheeh International ]
Inclining [only] to Allah, not associating [anything] with Him. And he who associates with Allah - it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place.
Tafseer Commentary

2806 A parable full of meaning. The man who falls from the worship of the One True God. is like a man who falls from heaven. His being taken up with false objects of worship is like the falling man being picked up in the air by birds of prey. But the false objects of worship cannot hold him permanently in their grip. A fierce blast of wind-the Wrath of Allah-comes and snatches him away and throws him into a place far, far away from any place he could have imagined-into the hell of those who defied Allah. (R).


22:32
[ Original ]
ذَٰلِكَ وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ
[ Abdullah Yusuf Ali ]
Such (is his state): and whoever holds in honour the Symbols of Allah, (in the sacrifice of animals), such (honour) should come truly from piety of heart.
[ Saheeh International ]
That [is so]. And whoever honors the symbols of Allah - indeed, it is from the piety of hearts.
Tafseer Commentary

2807 Sha'a'ir, symbols, signs, marks by which something is known to belong to some particular body of men, such as flags. In 2:158 the word was applied to Safa and Marwah: see n. 160 there. Here it seems to be applied to the rites of sacrifice. Such sacrifice is symbolic: it should betoken dedication and piety of heart. See below, 22:37.


22:33
[ Original ]
لَكُمْ فِيهَا مَنَافِعُ إِلَىٰ أَجَلٍ مُسَمًّى ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ
[ Abdullah Yusuf Ali ]
In them ye have benefits for a term appointed: in the end their place of sacrifice is near the Ancient House.
[ Saheeh International ]
For you the animals marked for sacrifice are benefits for a specified term; then their place of sacrifice is at the ancient House.
Tafseer Commentary

2808 In them: in cattle, or animals offered for sacrifice. It is quite true that they are useful in many ways to man, e.g., camels in desert countries are useful as mounts or for carrying burdens, or for giving milk, and so for horses and oxen; and camels and oxen are also good for meat, and camel's hair can be woven into cloth; goats and sheep also yield milk and meat, and hair or wool. But if they are used for sacrifice, they become symbols by which men show that they are willing to give up some of their own benefits for the sake of satisfying the needs of their poorer brethren.

2809 Ila= towards, near. The actual sacrifice is not performed in the Ka'bah, but at Mina, five or six miles off, where the Pilgrims encamp: see n. 217 to 2:197. Thumma=then, finally, in the end; i.e., after all the rites have been performed, Tawaf, Sara, and Marwah, and 'Arafat.


22:34
[ Original ]
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا لِيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ ۗ فَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا ۗ وَبَشِّرِ الْمُخْبِتِينَ
[ Abdullah Yusuf Ali ]
To every people did We appoint rites (of sacrifice), that they might celebrate the name of Allah over the sustenance He gave them from animals (fit for food). But your Allah is One Allah. submit then your wills to Him (in Islam): and give thou the good news to those who humble themselves,-
[ Saheeh International ]
And for all religion We have appointed a rite [of sacrifice] that they may mention the name of Allah over what He has provided for them of [sacrificial] animals. For your god is one God, so to Him submit. And, [O Muhammad], give good tidings to the humble [before their Lord]
Tafseer Commentary

2810 This is the true end of sacrifice, not propitiation of higher powers, for Allah is One, and He does not delight in flesh or blood (22:37), but a symbol of thanksgiving to Allah by sharing meat with fellow-men. The solemn pronouncement of Allah's name over the sacrifice is an essential part of the rite.

2811 The good news: i.e., the Message of Allah, that He will accept in us the sacrifice of self for the benefit of our fellow-men.


22:35
[ Original ]
الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَالصَّابِرِينَ عَلَىٰ مَا أَصَابَهُمْ وَالْمُقِيمِي الصَّلَاةِ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ
[ Abdullah Yusuf Ali ]
To those whose hearts when Allah is mentioned, are filled with fear, who show patient perseverance over their afflictions, keep up regular prayer, and spend (in charity) out of what We have bestowed upon them.
[ Saheeh International ]
Who, when Allah is mentioned, their hearts are fearful, and [to] the patient over what has afflicted them, and the establishers of prayer and those who spend from what We have provided them.
Tafseer Commentary

2812 Some qualities of Allah's devotees are mentioned here, in ascending order: (1) Humility before Allah makes them receptive, and prepares them to listen to Allah's Message; (2) fear of Allah, which is akin to love, touches their heart, and penetrates through their inmost being; (3) they are not afraid of anything in mortal life; they take their trials patiently, and they go on in a course of righteousness with constancy; (4) their prayer now is not a matter of form, but a real communion with Allah, with a sense of confidence such as a faithful servant feels in the presence of a kind and loving master; and (5) gratitude to Allah, as shown by practical acts of charity to all fellow-creatures.


22:36
[ Original ]
وَالْبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ ۖ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ ۖ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ ۚ كَذَٰلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ
[ Abdullah Yusuf Ali ]
The sacrificial camels we have made for you as among the symbols from Allah. in them is (much) good for you: then pronounce the name of Allah over them as they line up (for sacrifice): when they are down on their sides (after slaughter), eat ye thereof, and feed such as (beg not but) live in contentment, and such as beg with due humility: thus have We made animals subject to you, that ye may be grateful.
[ Saheeh International ]
And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good. So mention the name of Allah upon them when lined up [for sacrifice]; and when they are [lifeless] on their sides, then eat from them and feed the needy and the beggar. Thus have We subjected them to you that you may be grateful.
Tafseer Commentary

2813 See n. 2808 to 22:33 above. What was expressed in general terms is applied here more particularly to camels, the most precious and useful animals of Arabia , whose mode of slaughter for sacrifice is different from that of smaller animals: the special word for such sacrifice is Nahr (108:2).

2814 There are ethics in begging, as in charity. No approval is given to arrogant and insolent begging, though the relief of distress of all kinds, deserved and undeserved, is included in charity. But those who beg with humility and those who receive gifts with gratitude and contentment are both mentioned for special attention. Charity should not be given for show, or to get rid of importunate demands. It should find out real needs and meet them.


22:37
[ Original ]
لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِنْ يَنَالُهُ التَّقْوَىٰ مِنْكُمْ ۚ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ ۗ وَبَشِّرِ الْمُحْسِنِينَ
[ Abdullah Yusuf Ali ]
It is not their meat nor their blood, that reaches Allah. it is your piety that reaches Him: He has thus made them subject to you, that ye may glorify Allah for His guidance to you: and proclaim the good news to all who do right.
[ Saheeh International ]
Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you. Thus have We subjected them to you that you may glorify Allah for that [to] which He has guided you; and give good tidings to the doers of good.
Tafseer Commentary

2815 The essence of sacrifice has been explained in n. 2810. No one should suppose that meat or blood is acceptable to the One True God. It was a Pagan fancy that Allah could be appeased by blood sacrifice. But Allah does accept the offering of our hearts, and as a symbol of such offer, some visible institution is necessary. He has given us power over the brute creation, and permitted us to eat meat, but only if we pronounce His name at the solemn act of taking life, for without this solemn invocation, we are apt to forget the sacredness of life. By the invocation we are reminded that wanton cruelty is not in our thoughts, but only the need of food. Now if we further deny ourselves the greater part of the food (some theologians fix the proportion at three-quarters or two-thirds) for the sake of our poorer brethren in solemn assembly in the precincts of the Haram (sacred territory), our symbolic act finds practical expression in benevolence, and that is the virtue sought to be taught. We should be grateful to Allah for His guidance in this matter, in which many Peoples have gone wrong, and we should proclaim the true doctrine, so that virtue and charity may increase among men.


22:38
[ Original ]
إِنَّ اللَّهَ يُدَافِعُ عَنِ الَّذِينَ آمَنُوا ۗ إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ
[ Abdullah Yusuf Ali ]
Verily Allah will defend (from ill) those who believe: verily, Allah loveth not any that is a traitor to faith, or show ingratitude.
[ Saheeh International ]
Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful.

22:39
[ Original ]
أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا ۚ وَإِنَّ اللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ
[ Abdullah Yusuf Ali ]
To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;-
[ Saheeh International ]
Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.
Tafseer Commentary

2816 Several translators have failed to notice that yuqa taluna is in the passive voice, "against whom war is made"-not "who take arms against the unbelievers" as Sale translates it. The clause "and verily... their aid" is parenthetical. Verse 40 connects on with "they are wronged". The wrong is indicated: 'driven by persecution from their home, for no other reason than that they worshipped the One True God 1 . This was the first occasion on which fighting-in self-defence-was permitted. This passage therefore undoubtedly dates from Madinah.


22:40
[ Original ]
الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ ۗ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا ۗ وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ
[ Abdullah Yusuf Ali ]
(They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, "our Lord is Allah.. Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause);- for verily Allah is full of Strength, Exalted in Might, (able to enforce His Will).
[ Saheeh International ]
[They are] those who have been evicted from their homes without right - only because they say, "Our Lord is Allah." And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.
Tafseer Commentary

2817 Cf. 2:251, where the expression is used in connection with David's fight against the Philistines. To allow a righteous people to fight against a ferocious and mischief-loving people was fully justified. But the justification was far greater here, when the little Muslim community was not only fighting for its own existence against the Makkan Quraysh, but for the very existence of the Faith in the One True God. They had as much right to be in Makkah and worship in the Ka'bah as the other Quraysh; yet they were exiled for their Faith. It affected not the faith of one particular people. The principle involved was that of all worship, Jewish or Christian as well as Muslim, and of all foundations built for pious uses.

2818 'Aziz means Exalted in power, rank, dignity; Incomparable; Full of might and majesty; Able to enforce His Will. The last signification is the one that predominates here (Cf. 22:74).


22:41
[ Original ]
الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ
[ Abdullah Yusuf Ali ]
(They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs.
[ Saheeh International ]
[And they are] those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters.
Tafseer Commentary

2819 'Enjoining the right and forbidding the wrong" is an essential duty of the Muslim Ummah and one of the main purposes for which it has been raised. (See 3:104, 110; 9:71, 111-112). (Eds.).


22:42
[ Original ]
وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَثَمُودُ
[ Abdullah Yusuf Ali ]
If they treat thy (mission) as false, so did the peoples before them (with their prophets),- the People of Noah, and 'Ad and Thamud;
[ Saheeh International ]
And if they deny you, [O Muhammad] - so, before them, did the people of Noah and 'Aad and Thamud deny [their prophets],
Tafseer Commentary

2820 It is nothing new if the Prophet of Allah is accused of imposture. This was done in all ages: e.g., Noah (7:64); Hud the prophet of the 'Ad people (7:66); Salih prophet of Thamud (7:76); Abraham (21:55); Lut (7:82); Shu'aib the prophet of the Madyan people (7:85) and also of the Companions of the Wood (15:78). The case of Moses is mentioned apart, as his people survived to the time of our Prophet and survive to the present, and they frequently rebelled against Moses (2:49-61).


22:43
[ Original ]
وَقَوْمُ إِبْرَاهِيمَ وَقَوْمُ لُوطٍ
[ Abdullah Yusuf Ali ]
Those of Abraham and Lut;
[ Saheeh International ]
And the people of Abraham and the people of Lot

22:44
[ Original ]
وَأَصْحَابُ مَدْيَنَ ۖ وَكُذِّبَ مُوسَىٰ فَأَمْلَيْتُ لِلْكَافِرِينَ ثُمَّ أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ نَكِيرِ
[ Abdullah Yusuf Ali ]
And the Companions of the Madyan People; and Moses was rejected (in the same way). But I granted respite to the Unbelievers, and (only) after that did I punish them: but how (terrible) was my rejection (of them)!
[ Saheeh International ]
And the inhabitants of Madyan. And Moses was denied, so I prolonged enjoyment for the disbelievers; then I seized them, and how [terrible] was My reproach.
Tafseer Commentary

2821 Were they the same as the Companions of the Wood? See n. 2000 to 15:78.

2822 My Wrath on them, and the complete reversal of their fortune in consequence (Cf 34:45 and 35:26).


22:45
[ Original ]
فَكَأَيِّنْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا وَهِيَ ظَالِمَةٌ فَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَبِئْرٍ مُعَطَّلَةٍ وَقَصْرٍ مَشِيدٍ
[ Abdullah Yusuf Ali ]
How many populations have We destroyed, which were given to wrong- doing? They tumbled down on their roofs. And how many wells are lying idle and neglected, and castles lofty and well-built?
[ Saheeh International ]
And how many a city did We destroy while it was committing wrong - so it is [now] fallen into ruin - and [how many] an abandoned well and [how many] a lofty palace.
Tafseer Commentary

2823 The roofs fell in first, and the whole structure, walls and all, came tumbling after, as happens in ruins. The place was turned upside down.

2824 In a dry country like Arabia, a well stands as a symbol for a living, flourishing population, and many place-names mean "the well of so-and-so" e.g., Bir 'Ali, a village just south of Madinah, the quality of whose drinking water is famous, or Abyar Ibn Hassan, a noted stopping place on the road from Makkah to Madinah, about 92 miles from Madinah.


22:46
[ Original ]
أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ
[ Abdullah Yusuf Ali ]
Do they not travel through the land, so that their hearts (and minds) may thus learn wisdom and their ears may thus learn to hear? Truly it is not their eyes that are blind, but their hearts which are in their breasts.
[ Saheeh International ]
So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts.
Tafseer Commentary

2825 The word for "heart" in Arabic speech imports both the seat of intelligent faculties and understanding as well as the seat of affections and emotions. Those who reject Allah's Message may have their physical eyes and ears, but their hearts are blind and deaf. If their faculties of understanding were active, would they not see the Signs of Allah's Providence and Allah's Wrath in nature around them and in the cities and ruins if they travel intelligently?


22:47
[ Original ]
وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَنْ يُخْلِفَ اللَّهُ وَعْدَهُ ۚ وَإِنَّ يَوْمًا عِنْدَ رَبِّكَ كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ
[ Abdullah Yusuf Ali ]
Yet they ask thee to hasten on the Punishment! But Allah will not fail in His Promise. Verily a Day in the sight of thy Lord is like a thousand years of your reckoning.
[ Saheeh International ]
And they urge you to hasten the punishment. But Allah will never fail in His promise. And indeed, a day with your Lord is like a thousand years of those which you count.
Tafseer Commentary

2826 If Allah gives respite, those to whom it is given have a real chance of repentance and amendment. He will not curtail His promise of respite. But on the other hand He has promised to call everyone to account for his deeds, and this involves justice and punishment for sin. This promise will also come true. It is foolish to try to hasten it. Time with Him is nothing. We keep count of time for our relative calculations. His existence is absolute, and not conditioned by Time or Place. What we call a thousand years may be nothing more than a day or a minute to Him (Cf. 26:204 and 37:176).


22:48
[ Original ]
وَكَأَيِّنْ مِنْ قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِيَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَيَّ الْمَصِيرُ
[ Abdullah Yusuf Ali ]
And to how many populations did I give respite, which were given to wrong-doing? in the end I punished them. To me is the destination (of all).
[ Saheeh International ]
And for how many a city did I prolong enjoyment while it was committing wrong. Then I seized it, and to Me is the [final] destination.
Tafseer Commentary

2827 The argument begun in 22:45 is now rounded oft and closed.


22:49
[ Original ]
قُلْ يَا أَيُّهَا النَّاسُ إِنَّمَا أَنَا لَكُمْ نَذِيرٌ مُبِينٌ
[ Abdullah Yusuf Ali ]
Say: "O men! I am (sent) to you only to give a clear warning:
[ Saheeh International ]
Say, "O people, I am only to you a clear warner."
Tafseer Commentary

2828 It is the Messenger's duty to convey the warning in the clearest terms to the wicked. It is not part of his duty to coerce them or judge them, or bring on the Punishment for them. That only rests with Allah. But the warning itself is full of Mercy: for it gives the highest hope to the repentant sinner who turns and comes to Allah.


22:50
[ Original ]
فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
[ Abdullah Yusuf Ali ]
"Those who believe and work righteousness, for them is forgiveness and a sustenance most generous.
[ Saheeh International ]
And those who have believed and done righteous deeds - for them is forgiveness and noble provision.
Tafseer Commentary

2829 The "sustenance" must be construed in the widest sense, spiritual as well as intellectual and physical. The reward of righteousness is far more generous than any merit there may be in the creature following the Will of his Creator.


22:51
[ Original ]
وَالَّذِينَ سَعَوْا فِي آيَاتِنَا مُعَاجِزِينَ أُولَٰئِكَ أَصْحَابُ الْجَحِيمِ
[ Abdullah Yusuf Ali ]
"But those who strive against Our Signs, to frustrate them,- they will be Companions of the Fire."
[ Saheeh International ]
But the ones who strove against Our verses, [seeking] to cause failure - those are the companions of Hellfire.
Tafseer Commentary

2830 It will not be in their power to frustrate Allah's Plan; all they will do is to go further and further down in their spiritual state, deeper and deeper into their Hell, (Cf. 34:5).


22:52
[ Original ]
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّىٰ أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنْسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ
[ Abdullah Yusuf Ali ]
Never did We send a messenger or a prophet before thee, but, when he framed a desire, Satan threw some (vanity) into his desire: but Allah will cancel anything (vain) that Satan throws in, and Allah will confirm (and establish) His Signs: for Allah is full of Knowledge and Wisdom:
[ Saheeh International ]
And We did not send before you any messenger or prophet except that when he spoke [or recited], Satan threw into it [some misunderstanding]. But Allah abolishes that which Satan throws in; then Allah makes precise His verses. And Allah is Knowing and Wise.
Tafseer Commentary

2831 Prophets and messengers (the distinction is explained in n. 2503 to 19:51) are but human. Their actions are righteous and their motives pure, but in judging things from a human point of view, the suggestion may come to their mind (from Satan) that it would be good to have power or wealth or influence for furthering Allah's cause, or that it may be good to conciliate some faction which may be irreconcilable. In fact, in Allah's Plan, it may be the opposite. Allah, in His mercy and inspiration, will cancel any false or vain suggestions of this kind, and confirm and strengthen His own Commands and make known His Will in His Signs or revelations.

2832 This clause and the similar clause at the end of the next verse are parenthetical.


22:53
[ Original ]
لِيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً لِلَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ ۗ وَإِنَّ الظَّالِمِينَ لَفِي شِقَاقٍ بَعِيدٍ
[ Abdullah Yusuf Ali ]
That He may make the suggestions thrown in by Satan, but a trial for those in whose hearts is a disease and who are hardened of heart: verily the wrong-doers are in a schism far (from the Truth):
[ Saheeh International ]
[That is] so He may make what Satan throws in a trial for those within whose hearts is disease and those hard of heart. And indeed, the wrongdoers are in extreme dissension.
Tafseer Commentary

2833 If any suggestion comes to the human mind that is not in accordance with Allah's Will and Plan, it has two opposite effects: to evil minds it is a trial and a temptation from the Evil One, but to the mind well-instructed in Faith, it stands self-condemned at once, and becomes a means of strengthening the Faith and stimulating redoubled efforts to conform to the Will of Allah.

2834 Cf. 2:10. I understand the "disease in the heart" to be an earlier state of curse, which leads in an intensified form to a complete "hardening of the heart".


22:54
[ Original ]
وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِنْ رَبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ ۗ وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ
[ Abdullah Yusuf Ali ]
And that those on whom knowledge has been bestowed may learn that the (Qur'an) is the Truth from thy Lord, and that they may believe therein, and their hearts may be made humbly (open) to it: for verily Allah is the Guide of those who believe, to the Straight Way.
[ Saheeh International ]
And so those who were given knowledge may know that it is the truth from your Lord and [therefore] believe in it, and their hearts humbly submit to it. And indeed is Allah the Guide of those who have believed to a straight path.
Tafseer Commentary

2835 The last clause in the last verse was parenthetical. Treat this clause as parallel with the first clause in verse 53, "that he may make", etc. Both will then connect with "Allah will confirm (and establish) His Signs" in verse 52. See n. 2833 above.


22:55
[ Original ]
وَلَا يَزَالُ الَّذِينَ كَفَرُوا فِي مِرْيَةٍ مِنْهُ حَتَّىٰ تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ
[ Abdullah Yusuf Ali ]
Those who reject Faith will not cease to be in doubt concerning (Revelation) until the Hour (of Judgment) comes suddenly upon them, or there comes to them the Penalty of a Day of Disaster.
[ Saheeh International ]
But those who disbelieve will not cease to be in doubt of it until the Hour comes upon them unexpectedly or there comes to them the punishment of a barren Day.
Tafseer Commentary

2836 The penalty of deliberately rejecting Faith is that the person doing so closes the channels of Mercy that flow from Allah. He will always be subject to doubts and superstitions, until the time comes when all earthly scales fall from his spiritual eyes. But then there will be no time for Repentance: it will be too late to profit by the guidance of Allah given through Revelation.


22:56
[ Original ]
الْمُلْكُ يَوْمَئِذٍ لِلَّهِ يَحْكُمُ بَيْنَهُمْ ۚ فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي جَنَّاتِ النَّعِيمِ
[ Abdullah Yusuf Ali ]
On that Day of Dominion will be that of Allah. He will judge between them: so those who believe and work righteous deeds will be in Gardens of Delight.
[ Saheeh International ]
[All] sovereignty that Day is for Allah; He will judge between them. So they who believed and did righteous deeds will be in the Gardens of Pleasure.
Tafseer Commentary

2837 Such power as Evil has over those who yield to it (17:62-64) will then be gone, as the respite granted to Satan will be over, and Allah's Kingdom will be established.


22:57
[ Original ]
وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا فَأُولَٰئِكَ لَهُمْ عَذَابٌ مُهِينٌ
[ Abdullah Yusuf Ali ]
And for those who reject Faith and deny our Signs, there will be a humiliating Punishment.
[ Saheeh International ]
And they who disbelieved and denied Our signs - for those there will be a humiliating punishment.

22:58
[ Original ]
وَالَّذِينَ هَاجَرُوا فِي سَبِيلِ اللَّهِ ثُمَّ قُتِلُوا أَوْ مَاتُوا لَيَرْزُقَنَّهُمُ اللَّهُ رِزْقًا حَسَنًا ۚ وَإِنَّ اللَّهَ لَهُوَ خَيْرُ الرَّازِقِينَ
[ Abdullah Yusuf Ali ]
Those who leave their homes in the cause of Allah, and are then slain or die,- On them will Allah bestow verily a goodly Provision: Truly Allah is He Who bestows the best provision.
[ Saheeh International ]
And those who emigrated for the cause of Allah and then were killed or died - Allah will surely provide for them a good provision. And indeed, it is Allah who is the best of providers.
Tafseer Commentary

2838 Rizq: sustenance, provision. I have preferred the latter word here, because after death we can only think of rizq in a large metaphorical sense, i.e., all the provision necessary to equip the person for a full and happy Future Life, and also, I think, a provision for his dependants and near and dear ones in this life. (R).


22:59
[ Original ]
لَيُدْخِلَنَّهُمْ مُدْخَلًا يَرْضَوْنَهُ ۗ وَإِنَّ اللَّهَ لَعَلِيمٌ حَلِيمٌ
[ Abdullah Yusuf Ali ]
Verily He will admit them to a place with which they shall be well pleased: for Allah is All-Knowing, Most Forbearing.
[ Saheeh International ]
He will surely cause them to enter an entrance with which they will be pleased, and indeed, Allah is Knowing and Forbearing.
Tafseer Commentary

2839 Martyrdom is the sacrifice of life in the service of Allah. Its reward is therefore even greater than that of an ordinarily good life. The martyr's sins are forgiven by the very act of martyrdom, which implies service and self-surrender in the highest sense of the word. Allah knows all his past life but will forbear from calling him to account for things that should strictly come into his account.


22:60
[ Original ]
ذَٰلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ ثُمَّ بُغِيَ عَلَيْهِ لَيَنْصُرَنَّهُ اللَّهُ ۗ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ
[ Abdullah Yusuf Ali ]
That (is so). And if one has retaliated to no greater extent than the injury he received, and is again set upon inordinately, Allah will help him: for Allah is One that blots out (sins) and forgives (again and again).
[ Saheeh International ]
That [is so]. And whoever responds [to injustice] with the equivalent of that with which he was harmed and then is tyrannized - Allah will surely aid him. Indeed, Allah is Pardoning and Forgiving.
Tafseer Commentary

2840 Ordinarily Muslims are enjoined to bear injuries with patience and return good for evil (23:96). But there are occasions when human feelings get the better of our wise resolutions, or when, in a state of conflict or war, we return "as good as we get ". In that case our retaliation is permissible, provided the injury we inflict is not greater than that we receive. After such retaliation, we are even, but if the other side again acts aggressively and goes beyond all bounds in attacking us, we are entitled to protection from Allah in spite of all our faults; for Allah is One that blots out our sins, and forgives again and again.


22:61
[ Original ]
ذَٰلِكَ بِأَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَأَنَّ اللَّهَ سَمِيعٌ بَصِيرٌ
[ Abdullah Yusuf Ali ]
That is because Allah merges night into day, and He merges day into night, and verily it is Allah Who hears and sees (all things).
[ Saheeh International ]
That is because Allah causes the night to enter the day and causes the day to enter the night and because Allah is Hearing and Seeing.
Tafseer Commentary

2841 To some it may appear strange or even irreconcilable that Allah should be both Merciful and Just: that He should both protect His devotees and yet ask for their self-sacrifice; that he should command them to return good for evil, and yet permit retaliation under certain restrictions. But such thoughts are shortsighted. Do they not see many inconsistencies in all Life, all Nature, and all Creation? Why, even in such simple phenomena as Night and Day, the one merges into the other, and no one can tell when precisely the one begins and the other ends. Yet we can see in a rough sort of way that the one gives rest and the other activity, that the one reveals the beauties of the starry heavens and the other the splendour of the sun. In countless ways we can see there the wisdom and the fine artistry of Allah. And there are subtle nuances and mergings in nature that our intelligence can hardly penetrate. Now human life and human relations are far more complicated, and it is Allah alone Who can see all the subtle distinctions and hear the cries of all His creatures, in a world which Tennyson described as "red in tooth and claw " (Cf. 35:13).'


22:62
[ Original ]
ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِنْ دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ
[ Abdullah Yusuf Ali ]
That is because Allah - He is the Reality; and those besides Him whom they invoke,- they are but vain Falsehood: verily Allah is He, Most High, Most Great.
[ Saheeh International ]
That is because Allah is the Truth, and that which they call upon other than Him is falsehood, and because Allah is the Most High, the Grand.
Tafseer Commentary

2842 The emphatic construction calls attention to the fact that Allah is the only abiding Reality. All else is like shadows that will pass away (Cf. 31:30).

2843 See n. 2841 above Our vain imaginings, groundless doubts, foolish subtleties, and false worship should all give place to trust and faith in the one and only Reality.


22:63
[ Original ]
أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَتُصْبِحُ الْأَرْضُ مُخْضَرَّةً ۗ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ
[ Abdullah Yusuf Ali ]
Seest thou not that Allah sends down rain from the sky, and forthwith the earth becomes clothed with green? for Allah is He Who understands the finest mysteries, and is well-acquainted (with them).
[ Saheeh International ]
Do you not see that Allah has sent down rain from the sky and the earth becomes green? Indeed, Allah is Subtle and Acquainted.
Tafseer Commentary

2844 La tif, as a name of Allah, is as difficult to define in words as the idea it seeks to represent is difficult to grasp in our minds. It implies: (1) fine, subtle (the basic meaning); (2) so fine and subtle as to be imperceptible to human sight; (3) so pure as to be incomprehensible; (4) with sight so perfect as to see and understand the finest subtleties and mysteries ( Cf. 33:34); (5) so kind and gracious as to bestow gifts of the most refined kind; extraordinarily gracious and understanding. No. 4 is the predominant meaning here and in 12:100; Nos. 2 and 3 in 6:103; and No. 5 in 42:19; but every shade of meaning must be borne in mind in each case, as a subsidiary factor in the spiritual melody.


22:64
[ Original ]
لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَإِنَّ اللَّهَ لَهُوَ الْغَنِيُّ الْحَمِيدُ
[ Abdullah Yusuf Ali ]
To Him belongs all that is in the heavens and on earth: for verily Allah,- He is free of all wants, Worthy of all Praise.
[ Saheeh International ]
To Him belongs what is in the heavens and what is on the earth. And indeed, Allah is the Free of need, the Praiseworthy.
Tafseer Commentary

2845 Each of the verses 22:61-63 mentioned two attributes of Allah with reference to the contents of that verse. This verse now sums up the whole argument, and the two attributes with which it closes sum up the idea by which we can understand Allah's goodness. Allah's loving kindness and mercies are not like those of human creatures who all depend upon one another, and often expect some kindness or recognition in return. Allah is above all wants and depends in no way whatever on His creatures. His mercies have therefore a special quality, which we cannot describe except by gratefully singing the praises of Allah. Cf. 2:267.


22:65
[ Original ]
أَلَمْ تَرَ أَنَّ اللَّهَ سَخَّرَ لَكُمْ مَا فِي الْأَرْضِ وَالْفُلْكَ تَجْرِي فِي الْبَحْرِ بِأَمْرِهِ وَيُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ ۗ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ
[ Abdullah Yusuf Ali ]
Seest thou not that Allah has made subject to you (men) all that is on the earth, and the ships that sail through the sea by His Command? He withholds the sky (rain) from failing on the earth except by His leave: for Allah is Most Kind and Most Merciful to man.
[ Saheeh International ]
Do you not see that Allah has subjected to you whatever is on the earth and the ships which run through the sea by His command? And He restrains the sky from falling upon the earth, unless by His permission. Indeed Allah, to the people, is Kind and Merciful.
Tafseer Commentary

2846 Land and sea have been made subject to man by Allah's command, so that man can develop his life freely on earth.

2847 Sama 'means (1) something high, (2) a roof, a ceiling, (3) the sky, the canopy of heaven, (4) cloud or rain. I understand the last meaning here, though most authorities seem to render it by some such word as "sky". If we understand rain here, we have a complete picture of the three elements in which man lives-land, air and sea. Rain is also appropriate for mention with Allah's kindness and mercy. He regulates the rain for man's benefit.


22:66
[ Original ]
وَهُوَ الَّذِي أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۗ إِنَّ الْإِنْسَانَ لَكَفُورٌ
[ Abdullah Yusuf Ali ]
It is He Who gave you life, will cause you to die, and will again give you life: Truly man is a most ungrateful creature!
[ Saheeh International ]
And He is the one who gave you life; then He causes you to die and then will [again] give you life. Indeed, mankind is ungrateful.

22:67
[ Original ]
لِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا هُمْ نَاسِكُوهُ ۖ فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ ۚ وَادْعُ إِلَىٰ رَبِّكَ ۖ إِنَّكَ لَعَلَىٰ هُدًى مُسْتَقِيمٍ
[ Abdullah Yusuf Ali ]
To every People have We appointed rites and ceremonies which they must follow: let them not then dispute with thee on the matter, but do thou invite (them) to thy Lord: for thou art assuredly on the Right Way.
[ Saheeh International ]
For every religion We have appointed rites which they perform. So, [O Muhammad], let the disbelievers not contend with you over the matter but invite them to your Lord. Indeed, you are upon straight guidance.
Tafseer Commentary

2848 Rites and ceremonies may appear to be an unimportant matter compared with "weightier matters of the Law" and with the higher needs of man's spiritual nature. But they are necessary for social and religious organisation, and their effect on the individual himself is not to be despised. In any case, as they are visible external symbols, they give rise to the most heated controversies. Such controversies are to be deprecated. That does not mean that our rites and ceremonies are to be made light of. Those in Islam rest on the highest social and religious needs of man, and if we are convinced that we are on the Right Way , we should invite all to join us, without entering into controversies about such matters.


22:68
[ Original ]
وَإِنْ جَادَلُوكَ فَقُلِ اللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ
[ Abdullah Yusuf Ali ]
If they do wrangle with thee, say, "(Allah) knows best what it is ye are doing."
[ Saheeh International ]
And if they dispute with you, then say, "Allah is most knowing of what you do.
Tafseer Commentary

2849 You are only wrangling about matters about which you have no knowledge nor any deep religious feeling. The springs of your conduct are all open before Allah, and He will judge you.'


22:69
[ Original ]
اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ
[ Abdullah Yusuf Ali ]
"(Allah) will judge between you on the Day of Judgment concerning the matters in which ye differ."
[ Saheeh International ]
Allah will judge between you on the Day of Resurrection concerning that over which you used to differ."
Tafseer Commentary

2850 You not only find fault with the very few and simple rites and ceremonies in Islam: you, outside Islam, have no rites and ceremonies which you are yourselves agreed upon, either as Christians or as Jews, or one compared with the other.'


22:70
[ Original ]
أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاءِ وَالْأَرْضِ ۗ إِنَّ ذَٰلِكَ فِي كِتَابٍ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ
[ Abdullah Yusuf Ali ]
Knowest thou not that Allah knows all that is in heaven and on earth? Indeed it is all in a Record, and that is easy for Allah.
[ Saheeh International ]
Do you not know that Allah knows what is in the heaven and earth? Indeed, that is in a Record. Indeed that, for Allah, is easy.
Tafseer Commentary

2851 We human beings can only think of knowledge being accurately and permanently preserved by means of a record. Allah's knowledge has all the qualities of a perfect record, and it is moreover complete and comprehensive. This is not difficult for Him from whom flows all knowledge and intelligence (Cf. 27:74-75).


22:71
[ Original ]
وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَمَا لَيْسَ لَهُمْ بِهِ عِلْمٌ ۗ وَمَا لِلظَّالِمِينَ مِنْ نَصِيرٍ
[ Abdullah Yusuf Ali ]
Yet they worship, besides Allah, things for which no authority has been sent down to them, and of which they have (really) no knowledge: for those that do wrong there is no helper.
[ Saheeh International ]
And they worship besides Allah that for which He has not sent down authority and that of which they have no knowledge. And there will not be for the wrongdoers any helper.
Tafseer Commentary

2852 When plain common-sense shows the absurdity of false worship, behind which there is neither knowledge, intelligence, nor authority (quite the contrary), who or what can help the false misguided creatures who dishonour Allah by false worship?


22:72
[ Original ]
وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ تَعْرِفُ فِي وُجُوهِ الَّذِينَ كَفَرُوا الْمُنْكَرَ ۖ يَكَادُونَ يَسْطُونَ بِالَّذِينَ يَتْلُونَ عَلَيْهِمْ آيَاتِنَا ۗ قُلْ أَفَأُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَٰلِكُمُ ۗ النَّارُ وَعَدَهَا اللَّهُ الَّذِينَ كَفَرُوا ۖ وَبِئْسَ الْمَصِيرُ
[ Abdullah Yusuf Ali ]
When Our Clear Signs are rehearsed to them, thou wilt notice a denial on the faces of the Unbelievers! they nearly attack with violence those who rehearse Our Signs to them. Say, "Shall I tell you of something (far) worse than these Signs? It is the Fire (of Hell)! Allah has promised it to the Unbelievers! and evil is that destination!"
[ Saheeh International ]
And when Our verses are recited to them as clear evidences, you recognize in the faces of those who disbelieve disapproval. They are almost on the verge of assaulting those who recite to them Our verses. Say, "Then shall I inform you of [what is] worse than that? [It is] the Fire which Allah has promised those who disbelieve, and wretched is the destination."
Tafseer Commentary

2853 Munkar. (1) a refusal to accept something offered; (2) a denial of something stated or pointed out; (3) a feeling of disapproval or active aversion, or disgust.

2854 There is irony here. 'You think Allah's revelations and Signs are distasteful to you! There will be something far more distasteful to you if you do not repent! What do you say to the inevitable Punishment?'


22:73
[ Original ]
يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ ۚ إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ ۖ وَإِنْ يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَا يَسْتَنْقِذُوهُ مِنْهُ ۚ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ
[ Abdullah Yusuf Ali ]
O men! Here is a parable set forth! listen to it! Those on whom, besides Allah, ye call, cannot create (even) a fly, if they all met together for the purpose! and if the fly should snatch away anything from them, they would have no power to release it from the fly. Feeble are those who petition and those whom they petition!
[ Saheeh International ]
O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued.
Tafseer Commentary

2855 Both idols and their worshippers are poor, foolish, feeble creatures!


22:74
[ Original ]
مَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ
[ Abdullah Yusuf Ali ]
No just estimate have they made of Allah. for Allah is He Who is strong and able to Carry out His Will.
[ Saheeh International ]
They have not appraised Allah with true appraisal. Indeed, Allah is Powerful and Exalted in Might.
Tafseer Commentary

2856 No one who descends to the base forms of false worship can have a true idea of Allah. Allah has all power, and He is fully able to carry out every part of His Will and Plan. He is exalted above all in power and dignity. Cf. 22:40 and n. 2818 for the full meaning of ' Aziz (see also 26:9).


22:75
[ Original ]
اللَّهُ يَصْطَفِي مِنَ الْمَلَائِكَةِ رُسُلًا وَمِنَ النَّاسِ ۚ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ
[ Abdullah Yusuf Ali ]
Allah chooses Messengers from angels and from men for Allah is He Who hears and sees (all things).
[ Saheeh International ]
Allah chooses from the angels messengers and from the people. Indeed, Allah is Hearing and Seeing.
Tafseer Commentary

2857 Men are chosen as Messengers to ordinary men; for ordinary men will riot be able to understand and be in communion with beings so refined as angels. But angels are sent as Messengers to Allah's chosen prophets, to convey the Message from time to time. In either case they are chosen by Allah, are subject to Allah's Will, and should not be worshipped as gods.

2858 As Allah regards the humblest of His creatures and hears their prayer, He sends men messengers out of their own brethren (see last note), and to such messengers He communicates the highest spiritual Truths through His angels.


22:76
[ Original ]
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۗ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ
[ Abdullah Yusuf Ali ]
He knows what is before them and what is behind them: and to Allah go back all questions (for decision).
[ Saheeh International ]
He knows what is [presently] before them and what will be after them. And to Allah will be returned [all] matters.
Tafseer Commentary

2859 Time, before or behind, may be of some importance to men. They may dispute as to what was the first Message, and what is the last Message. To Allah this question of priority and posteriority is of no consequence. All questions go back ultimately to him and are judged on their merits.


22:77
[ Original ]
يَا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ ۩
[ Abdullah Yusuf Ali ]
O ye who believe! bow down, prostrate yourselves, and adore your Lord; and do good; that ye may prosper.
[ Saheeh International ]
O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed.
Tafseer Commentary

2860 Prosper, in a spiritual sense, both in this life and the Hereafter.


22:78
[ Original ]
وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ ۚ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ۚ مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ ۚ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ وَفِي هَٰذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ ۚ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ ۖ فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ
[ Abdullah Yusuf Ali ]
And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah. He is your Protector - the Best to protect and the Best to help!
[ Saheeh International ]
And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. Allah named you "Muslims" before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer and give zakah and hold fast to Allah. He is your protector; and excellent is the protector, and excellent is the helper.
Tafseer Commentary

2861 As far as the striving is concerned with Jihad in the narrow sense, see the limitations in n. 204 to 2:190 and n. 205 to 2:191. But the words are perfectly general and apply to all true and unselfish striving for spiritual good.

2862 The Jews were hampered by many restrictions, and their religion was racial. Christianity, as originally preached, was a hermit religion: "sell whatsoever thou hast" (Mark 10:21): "take no thought for the morrow" (Matt. 6:34). Islam, as originally preached, gives freedom and full play to man's faculties of every kind. It is universal, and claims to date from Adam: father Abraham is mentioned as the great Ancestor of those among whom Islam was first preached (Jews, Christians, and Arab Quraysh).

2863 Before: see Abraham's prayer in 2:128. In this revelation: in this very verse, as well as in other places.

2864 See 2:143, and notes n. 143 and n. 144. As the Prophet is a guide and witnesses among us, so Muslims ought to be witneses amongst mankind. The best witness to Allah's Truth are those who show its light in their lives.


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