In the name of Allah, the Beneficent, the Merciful
بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
22-1 O people, keep your duty to your Lord; surely the shock of the Hour is a grievous thing.a
يَـٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ ٱلسَّاعَةِ شَىْءٌ عَظِيمٌۭ (۱)
22-1a: What is زَلْزَلَةَ ٱلسَّاعَةِ : Commentators differed about whether زَلْزَلَةَ ٱلسَّاعَةِ is an event before the Day of Judgement or after it, when the dead have been raised to life. Both points of view are found in the traditions. Some have regarded it to be before the Day of Judgement and have included it as part of اشراط الساعتہ. It is stated in Ruh al Ma’ani that a great earthquake prior to the Resurrection is mentioned in many traditions, and it is called زَلْزَلَةَ ٱلسَّاعَةِ because it will be near to, and a sign of, the Day of Judgement. However, according to some hadith, the earthquake will happen after the dead have been raised to life. Ibn Jarir has accepted this viewpoint, but this perspective cannot explain how there can be pregnant and nursing women (as mentioned in next verse) after the dead have been raised. If the Quranic verses are examined which foretell an earthquake, it appears that this earthquake is such that it will destroy the earth, as for example in: وَحُمِلَتِ ٱلْأَرْضُ وَٱلْجِبَالُ فَدُكَّتَا دَكَّةًۭ وَٰحِدَةًۭ : And the earth and mountains are borne away and crushed with one crash (69:14); إِذَا رُجَّتِ ٱلْأَرْضُ رَجًّۭا : When the earth is shaken with a (severe) shaking (56:4) and although this is followed by وَكُنتُمْ أَزْوَٰجًۭا ثَلَـٰثَةًۭ : And you are three sorts (56:7), this grouping will be on the Day of Judgment.
The above verses do not prove that the earthquake will be after the Day of Judgment. In fact, the earthquake would happen first and destroy the existing system, then the Day of Judgment would take place, and people would be divided into three groups. This also appears to be the case from the verse: إِذَا زُلْزِلَتِ ٱلْأَرْضُ زِلْزَالَهَا : When the earth is shaken with her shaking (99:1) because this is followed by يَوْمَئِذٍۢ يَصْدُرُ ٱلنَّاسُ أَشْتَاتًۭا لِّيُرَوْا۟ أَعْمَـٰلَهُمْ : On that day men will come forth in sundry bodies that they may be shown their works (99:6). Thus, all these events are assigned to one period, and it is stated that the earthquake will first destroy the human race, then the dead will be raised so that they can see the outcome of their deeds. It follows that زَلْزَلَةَ ٱلسَّاعَةِ is prior to the Resurrection since the shaking is the causative event. However, it should be remembered that there are three types of ٱلسَّاعَةِ the Hour, for which refer to 2-86, and for an explanation of the word ٱلسَّاعَةِ refer to 6:31a. The three types are صغریٰ Minor, وسطیٰ middle and کبریٰ great. صغریٰ is the time associated with the death of a person. This is obviously not mentioned in verse 22:1 because the address is to all people. The concept of resurrection can apply to both وسطیٰ and کبریٰ . In the case of ساعت وسطیٰ the Middle Hour the earthquake is not the quaking of the earth, but rather fear, anxiety, difficulties, and wars, refer to 2-214a. Commentators have accepted the metaphorical interpretation of earthquake as fear, anxiety and difficulties as stated in: والزلزال ھو ما یحصل للنفوس من الرعب و الفزع کما قال اللّٰہ تعالیٰ ھنالك ابتلی المؤمنون و زلزلو ازلزالاً شدیدا. This explanation says that by زلزال earthquake is meant the feeling of fright, terror, anxiety. There is definitely a reference in verse 22:1 to the ساعت وسطیٰ because the last chapter ended with a mention of ساعت وسطیٰ or the sign of the destruction of the rejecters, and this chapter starts by openly warning of its overwhelming experience. ساعت وسطیٰ testifies to and is a sign for ساعت کبریٰ because its occurrence causes hearts to incline to Allah and a little further on, permission is given in this chapter for fighting. Without detracting from the generality of the verse, all this evidence indicates that the particular reference here is to the ساعت وسطیٰ of a nation.
22-2 The day you see it, every woman giving suck will forget her suckling and every pregnant one will lay down her burden, and thou wilt see men as drunken, yet they will not be drunken, but the chastisement of Allah will be severe.a
يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّآ أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى ٱلنَّاسَ سُكَـٰرَىٰ وَمَا هُم بِسُكَـٰرَىٰ وَلَـٰكِنَّ عَذَابَ ٱللَّهِ شَدِيدٌۭ (۲)
22-2a: تَذْهَلُ – ذَھۡل is to neglect something either deliberately or as the result of being distracted (LA) or what causes sorrow and forgetfulness (R).
مُرْضِعَةٍ – For رَضَع refer to 2-233a. The difference between مُرۡضِع and مُرْضِعَةٍ is that مُرۡضِع means one who breastfeeds and مُرْضِعَةٍ is one who is literally breastfeeding an infant at that time (LA).
The extreme degree of anxiety is depicted by portraying a scene where a nursing mother forgets her baby and a pregnant woman miscarries, which can only occur due to extreme grief. By سُكَـٰرَىٰ is meant to be intoxicated by wine, indicating people so stupefied and confounded as if they are drunk through intoxicants. However, that stupefaction will not be the result of liquor, but from the severity of the chastisemen
22-3 And among men is he who disputes about Allah without
knowledge, and follows every rebellious devil—
وَمِنَ ٱلنَّاسِ مَن يُجَـٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍۢ وَيَتَّبِعُ كُلَّ شَيْطَـٰنٍۢ مَّرِيدٍۢ (۳)
22-4 For him it is written that whoever takes him for a friend, he will lead him astray and conduct him to the chastisement of the burning Fire.a
كُتِبَ عَلَيْهِ أَنَّهُۥ مَن تَوَلَّاهُ فَأَنَّهُۥ يُضِلُّهُۥ وَيَهْدِيهِ إِلَىٰ عَذَابِ ٱلسَّعِيرِ (۴)
22-4a: The context of this and the previous verse is general, and the person referred to could be Nadr ibn al Harith, or Abu Jahl, or someone else like them. In fact, Abu Jahl and his like are included in the term شَيْطَـٰنٍۢ مَّرِيدٍ rebellious devil, and the followers are the general populace. Commentators have accepted that rebellious devil means the chiefs of the disbelievers (RM) and follows is more applicable to them. The pronoun in عَلَيْهِ stands for the rebellious devil whose friendship does not give any lasting joy to the soul and only results in creating more heartache.
22-5 O people, if you are in doubt about the Resurrection, then surely We created you from dust, then from a small life-germ, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you.a And We cause what We please to remain in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity. And of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after knowledge he knows nothing.b And thou seest the earth barren, but when We send down thereon water, it stirs and swells and brings forth a beautiful (growth) of every kind.c
يَـٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى رَيْبٍۢ مِّنَ ٱلْبَعْثِ فَإِنَّا خَلَقْنَـٰكُم مِّن تُرَابٍۢ ثُمَّ مِن نُّطْفَةٍۢ ثُمَّ مِنْ عَلَقَةٍۢ ثُمَّ مِن مُّضْغَةٍۢ مُّخَلَّقَةٍۢ وَغَيْرِ مُخَلَّقَةٍۢ لِّنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِى ٱلْأَرْحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى ثُمَّ نُخْرِجُكُمْ طِفْلًۭا ثُمَّ لِتَبْلُغُوٓا۟ أَشُدَّكُمْ ۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَيْلَا يَعْلَمَ مِنۢ بَعْدِ عِلْمٍۢ شَيْـًۭٔا ۚ وَتَرَى ٱلْأَرْضَ هَامِدَةًۭ فَإِذَآ أَنزَلْنَا عَلَيْهَا ٱلْمَآءَ ٱهْتَزَّتْ وَرَبَتْ وَأَنۢبَتَتْ مِن كُلِّ زَوْجٍۭ بَهِيجٍۢ (۲۵)
22-5a: عَلَقَةٍۢ – The literal meaning of علق is to hold on tightly or to make a connection, and عَلَقَةٍۢ is the specific state from which the embryo develops into a baby (R). It is commonly translated as a clot of blood.
مُضْغَةٍۢ – is a bite sized piece of meat. It is the stage of the developing embryo that comes after علقه .
مُخَلَّقَةٍۢ – For خلق refer to 2-21a and 3-49c. By مُخَلَّقَةٍۢ is meant تامّة الخلق reaches the perfection of creation. According to another definition, مُخَلَّقَةٍۢ is one whose shape becomes manifest and غیر مُخَلَّقَةٍۢ is one whose form is not yet made. قِدۡحٌ مخلّق is an arrow that is made plain and smooth (LA).
The various stages of embryonic development: Those who consider life after death farfetched, and on this basis, doubt it and wonder how can it happen, are told to reflect on their original creation. The first stage is dust or earth, and the creation of every person starts from dust. Vegetation grows out of dusty soil and feeds animals. Humans feed on vegetables and meat to derive the necessary nutrition required by the reproductive organs to produce the semen in men and the ovum in woman. This is the second stage of a human. When a sperm نطفهin the semen fertilizes an ovum in the uterus, it latches on to the uterus of the mother and this stage is called علقه. It appears that this stage is called علقه because a new connection is created between the fertilized egg and the uterus of the mother. A fertilized ovum that fails to make this connection does not develop into a child. So, علقه is the initial stage of the child in the womb of the mother. As it derives nourishment from the mother, it becomes a piece of flesh. The correct understanding of مُخَلَّقَةٍۢ and غیر مُخَلَّقَةٍۢ as given by Mujahid, is مُخَلَّقَةٍۢ is a pregnancy that is carried to term while غیر مُخَلَّقَةٍۢ is a pregnancy that is miscarried or aborted (RM). These stages in the development of a human are described so that it may become manifest that if a beautiful human can be created from these stages, then it is not farfetched for a person to receive a new life created from his deeds.
These stages of physical development have a parallel with the spiritual development of a person. Human actions are initially dispersed and random like the human elements are in dust. Then they come together in the form of a نطفه so that a subtle form of life is created in those actions, but this life, like that of the نطفه, is not sustainable until the deeds are connected with Allah and even when the connection is created, it is at times defective or complete.
22-5b: طِفْل – describes a child of young age and its plural is اطفال as in: وَإِذَا بَلَغَ ٱلْأَطْفَـٰلُ : And when the children among you attain to puberty… (24:59).
This section describes the human development lifespan from being a child to reaching full bodily potential, which is followed by spiritual completion, after which a physical decline sets in proving that humans are created as mortals. This decline proceeds with advancing age till a person becomes like a child again and forgets whatever had been learned before.
22-5c: هَامِدَةًۭ – ھَمَدَتِ النارُ means the fire extinguished and ارض ھامدۃ means a land without vegetation (R).
بَهِيجٍۢ – بَھۡجَة is used to describe the beauty of color and expressing joy over it, as in حَدَآئِقَ ذَاتَ بَهْجَةٍۢ beautiful gardens (27:60) (R).
The spiritual life, which was referenced in the first part of the section, is explained further with the mention of the dead earth and water.
22-6 That is because Allah, He is the Truth, and He gives life to the dead, and He is Possessor of power over all things,a
ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّهُۥ يُحْىِ ٱلْمَوْتَىٰ وَأَنَّهُۥ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ (۶)
22-6a: These laws of Allah manifest that Allah is the Truth, and just as He gives life to a dead earth with rain, He gives life to spiritually dead hearts with spiritual rain, or revelation. This is what is meant by يُحْىِ ٱلْمَوْتَىٰ gives life here. The raising of dead on the Day of Judgment, which is the coming of the Hour and the waking and raising of the dead from their graves, is mentioned separately in the next verse.
22-7 And the Hour is coming, there is no doubt about it; and Allah will raise up those who are in the graves.
وَأَنَّ ٱلسَّاعَةَ ءَاتِيَةٌۭ لَّا رَيْبَ فِيهَا وَأَنَّ ٱللَّهَ يَبْعَثُ مَن فِى ٱلْقُبُورِ (۷)
22-8 And among men is he who disputes about Allah without knowledge, and without guidance, and without an illuminating Book,
وَمِنَ ٱلنَّاسِ مَن يُجَـٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍۢ وَلَا هُدًۭى وَلَا كِتَـٰبٍۢ مُّنِيرٍۢ (۸)
22-9 Turning away haughtily to lead men astray from the way of Allah. For him is disgrace in this world, and on the day of Resurrection We shall make him taste the punishment of burning.a
ثَانِىَ عِطْفِهِۦ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ ۖ لَهُۥ فِى ٱلدُّنْيَا خِزْىٌۭ ۖ وَنُذِيقُهُۥ يَوْمَ ٱلْقِيَـٰمَةِ عَذَابَ ٱلْحَرِيقِ (۹)
22-9a: ثَانِىَ عِطْفِهِۦ – For ثَانِىَ refer to 11-5a. عطف is used when one end of something is curved towards its other end, as for example with a rope, or a branch of a tree that is doubled up etc. عِطۡفَا الۡاِنۡسَان means both sides of a person, that is from the head to the hip, and ثَنَی عِطۡفَهٗ means turn aside and distance, as in: وَنَـَٔا بِجَانِبِهِۦ and behaves proudly (17:83) (R).
22-10 This is for that which thy two hands have sent before, and Allah is not in the least unjust to the servants.
ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّـٰمٍۢ لِّلْعَبِيدِ (۱۰)
Bayan-ul-Quran 