22-11 And among men is he who serves Allah, (standing) on the verge, so that if good befalls him he is satisfied therewith, but if a trial afflicts him he turns back headlong. He loses this world and the Hereafter. That is a manifest loss.a
وَمِنَ ٱلنَّاسِ مَن يَعْبُدُ ٱللَّهَ عَلَىٰ حَرْفٍۢ ۖ فَإِنْ أَصَابَهُۥ خَيْرٌ ٱطْمَأَنَّ بِهِۦ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ ٱنقَلَبَ عَلَىٰ وَجْهِهِۦ خَسِرَ ٱلدُّنْيَا وَٱلْـَٔاخِرَةَ ۚ ذَٰلِكَ هُوَ ٱلْخُسْرَانُ ٱلْمُبِينُ (۱۱)
22-11a: عَلَىٰ حَرْفٍۢ – The meaning of حَرْف as edge, border, brink, verge has already been explained in the note 2-75a. A commonly used sentence is: فلان علیٰ حرفٍ من امرہ he is standing on the verge in this matter, meaning he is in a wait and see mode. If things are easy and comfortable, then he is fine, but if things become difficult and painful then he will incline to the other side. Zajjaj has given the meaning of عَلَىٰ حَرْفٍۢ as عَلَیٰ شكٍ in a state of doubt and uncertainty (LA).
عَلَىٰ وَجْهِهِۦ – headlong means the person does not look right or left, but simply turns around and beats a retreat. Some have taken this as a metaphor for running away (RM).
This is an account of people who do not accept religion for its own sake, but rather for some worldly benefits. If they receive benefit from the faith, they are happy, but if the allegiance requires hardships and sacrifices, as happens frequently, they distance themselves. There is a narration in Bukhari of a person who came to Madinah and when his wife gave birth to a son and his mares give birth to many foals, he declared the religion good and beneficial, yet if good fortune did not befall him, he said it was bad. Such people were from the desert who did not have to bear any persecution for the sake of religion, unlike the early Muslims, who sacrificed everything, even their lives, for Islam. We are taught that the truth should be accepted for its own sake and not for worldly benefit, or to prevent loss.
22-12 He calls besides Allah on that which harms him not, nor benefits him; that is straying far.
يَدْعُوا۟ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُۥ وَمَا لَا يَنفَعُهُۥ ۚ ذَٰلِكَ هُوَ ٱلضَّلَـٰلُ ٱلْبَعِيدُ (۱۲)
22-13 He calls on him whose harm is nearer than his benefit. Certainly an evil guardian and an evil associate!a
يَدْعُوا۟ لَمَن ضَرُّهُۥٓ أَقْرَبُ مِن نَّفْعِهِۦ ۚ لَبِئْسَ ٱلْمَوْلَىٰ وَلَبِئْسَ ٱلْعَشِيرُ (۱۳)
22-13a: The previous verse discusses a person who calls upon someone who controls neither benefit nor harm, while this verse states that this person calls upon someone whose harm is nearer than benefit. These two states are considered to be contradictory, though in reality they are aligned. A false god can neither benefit nor harm, since it cannot help or destroy anyone. However, its worship definitely harms the morals of the worshipper. Nevertheless, the worshipper continues with the worship of false deities thinking that they will benefit him later in this life. Hence while the harm of such worship is immediate, its alleged benefit is in the future. Indeed, the harm is nearer than the benefit!
22-14 Surely Allah causes those who believe and do good deeds to enter Gardens wherein flow rivers. Allah indeed does what He pleases.
إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۚ إِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ (۱۴)
22-15 Whoever thinks that Allah will not assist him in this life and the Hereafter, let him raise (himself) by some means to the heaven, then let him cut (it) off, then let him see if his plan will take away that at which he is enraged.
مَن كَانَ يَظُنُّ أَن لَّن يَنصُرَهُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى ٱلسَّمَآءِ ثُمَّ لْيَقْطَعْ فَلْيَنظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُۥ مَا يَغِيظُ (۱۵)
22-15a: يَقْطَعْ – قَطۡع means to sever something whether it is material and visible to the eye, or something that can be discerned by insight (R). Severing a rope and severing of life are other interpretations which have been used (R).
No one can stop Divine assistance to the truth: The pronoun in من ینصرہ stands for the Holy Prophet Muhammad (peace be upon him) as stated in a narration by Ibn Abbas and other commentators (RM). The context also supports this interpretation because the narration is about those who dispute with the Holy Prophet. According to one interpretation, the meaning of فَلْيَمْدُدْ بِسَبَبٍ إِلَى ٱلسَّمَآءِ ثُمَّ لْيَقْطَعْ is to tie a rope from the ceiling and hang yourself. (This interpretation is based on سبب meaning rope, سماء is taken to mean the ceiling of the house and the meaning of يَقْطَعْ is taken as یختنق strangle). Heavenly assistance for the truth will come no matter what. Because سبب is a means to reach something (refer to 2-166a), the interpretation could be that Divine help will certainly come to the assistance of the Holy Prophet. Anyone who desires to stop it should find a means of reaching heaven, to find a way to reach Allah and sever this assistance, but any such effort will fail because Divine assistance for the Holy Prophet is certain and any effort to stop it will end in failure. No amount of furious enmity can sever this assistance.
22-16 And thus have We revealed it, clear arguments, and Allah guides whom He will.
وَكَذَٰلِكَ أَنزَلْنَـٰهُ ءَايَـٰتٍۭ بَيِّنَـٰتٍۢ وَأَنَّ ٱللَّهَ يَهْدِى مَن يُرِيدُ (۱۶)
22-17 Those who believe and those who are Jews and the Sabians and the Christians and the Magians and the polytheists — surely Allah will decide between them on the day of Resurrection. Surely Allah is Witness over all things.a
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلصَّـٰبِـِٔينَ وَٱلنَّصَـٰرَىٰ وَٱلْمَجُوسَ وَٱلَّذِينَ أَشْرَكُوٓا۟ إِنَّ ٱللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍۢ شَهِيدٌ (۱۷)
22-17a: مَجُوسَ – A religious group which considers the creator of light and the creator of darkness as separate entities and worships the fire. The word یُمَجِّسانه is in the Hadith which means imparting the teachings of the Magian faith to him (LA).
This verse conveys that differences in belief will persist in the world, and judgment regarding the rightness of beliefs will only be given in the next world. Allah will not completely eliminate the other faiths.
22-18 Seest thou not that to Allah makes submission whoever is in the heavens and whoever is in the earth, and the sun and the moon and the stars, and the mountains and the trees, and the animals and many of the people? And many there are to whom chastisement is due. And he whom Allah abases, none can give him honour. Surely Allah does what He pleases.a
أَلَمْ تَرَ أَنَّ ٱللَّهَ يَسْجُدُ لَهُۥ مَن فِى ٱلسَّمَـٰوَٰتِ وَمَن فِى ٱلْأَرْضِ وَٱلشَّمْسُ وَٱلْقَمَرُ وَٱلنُّجُومُ وَٱلْجِبَالُ وَٱلشَّجَرُ وَٱلدَّوَآبُّ وَكَثِيرٌۭ مِّنَ ٱلنَّاسِ ۖ وَكَثِيرٌ حَقَّ عَلَيْهِ ٱلْعَذَابُ ۗ وَمَن يُهِنِ ٱللَّهُ فَمَا لَهُۥ مِن مُّكْرِمٍ ۚ إِنَّ ٱللَّهَ يَفْعَلُ مَا يَشَآءُ ۩ (۱۸)
Prostration
22-18a: Refer to 2-24a for prostration. Some creations of Allah prostrate simply by their submission to the laws of Allah. Humans are included among those submitting to Allah’s laws, and they can also voluntarily prostrate, which is a distinction of the human species. Accordingly, humans are included and mentioned in the prostration of submission, first in مَن فِى ٱلْأَرْضِ whoever is in the earth and then again in كَثِيرٌۭ مِّنَ ٱلنَّاسِ many of the people where the reference is to the voluntary prostration, but not simply by placing the forehead on the ground, rather in obedience to the commands of Allah. Those people who do not obey the commands of Allah are included in كَثِيرٌ حَقَّ عَلَيْهِ ٱلْعَذَابُ many there are to whom chastisement is due, since by refusing to bow down, they make themselves liable for punishment. Even so, they are unable to escape the laws of Allah.
The mention of the sun, moon, stars etc., prostrating in submission is to help us realize that these things are bound by the laws of Allah and follow His commands, and they have all been the objects of worship. Even trees and four legged animals have been worshipped! Obedience to things other than Allah debases humans, while His obedience elevates them to an honorable state.
22-19 These are two adversaries who dispute about their Lord. So those who disbelieve, for them are cut out garments of fire. Boiling water will be poured out over their heads.a
هَـٰذَانِ خَصْمَانِ ٱخْتَصَمُوا۟ فِى رَبِّهِمْ ۖ فَٱلَّذِينَ كَفَرُوا۟ قُطِّعَتْ لَهُمْ ثِيَابٌۭ مِّن نَّارٍۢ يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ ٱلْحَمِيمُ (۱۹)
22-19a: يُصَبُّ – صَبّ is to pour water from the top, as in: اَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّۭا : How We pour down abundant water (80:25) and فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ : So thy Lord poured on them a portion of chastisement (89:13) (R).
Qais has cited Abu Dharr in Bukhari regarding هَـٰذَانِ خَصْمَانِ These are two adversaries that this verse was revealed on the day of the battle of Badr, when Ali and two companions, met in individual combat with Utba and two of his companions. However, this chapter is Makkan and the correct interpretations is the two adversaries who dispute are the believers and the disbelievers (RM). One of the groups is determined to destroy and annihilate the truth, and the other group is desirous of propagating the Unity of Allah and goodness in the world. This distinction is made clear in verse 22:25. Cutting out garments of fire is a metaphor since garments are meant for covering and adorning, but for the disbelievers the fire will be their covering and adornment. Similarly, the pouring of boiling water on the head is because they refused to bow their head before Allah.
22-20 With it will be melted what is in their bellies and (their) skins as well.a
يُصْهَرُ بِهِۦ مَا فِى بُطُونِهِمْ وَٱلْجُلُودُ (۲۰)
22-20a: يُصْهَرُ – صَھۡر is the melting of fat. A daughter’s or sister’s husband is calledصِہۡر. The family of a wife is called اصھار , as in: فَجَعَلَهُۥ نَسَبًۭا وَصِهْرًۭا : He has made for him blood-relationships and marriage-relationships (25:54).
The objective of punishment: The impurities gathered within them will be removed and the skin, or the outer covering, will also be cleaned.
22-21 And for them are whips of iron.a
وَلَهُم مَّقَـٰمِعُ مِنْ حَدِيدٍۢ (۲۱)
22-21a: مَّقَـٰمِعُ – It is the plural of مَقۡمَع which is used to whip people into obedience. The meaning of ما یُضۡرَبُ به و یُذَلَّلُ and قَمَعۡتُه فانقمع is I stopped him, so he stopped (R). The literal meaning of قَمۡع is to subdue and make obedient and مقمع is a mace or iron whip.
The aim here is to eliminate their arrogance and to create within them the spirit of submission and obedience.
22-22 Whenever they desire to go forth from it, from grief, they are turned back into it, and (it is said): Taste the chastisement of burning.a
كُلَّمَآ أَرَادُوٓا۟ أَن يَخْرُجُوا۟ مِنْهَا مِنْ غَمٍّ أُعِيدُوا۟ فِيهَا وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ (۲۲)
22-22a: The nature of punishment: مِنْ غَمٍّ from grief can be interpreted in two ways. Either it is change from منھا by breaking free from the grief that encompasses them. This shows that their real chastisement is the grief that is eating away at their heart, and it will transform into fire and encompass their bodies, or مِنْ غَمٍّ is the reason for their desire to escape, and they will want to leave because of the grief they will have. Some have taken غم here to mean an encompassing chastisement.
Bayan-ul-Quran 