Tag: hadith

Name: The name of this chapter is Al-Mu’minūn and it has six sections and one hundred and eighteen verses. Its name, Al-Mu’minūn, appears in the very first verse of this chapter in which the necessary requirements are revealed for the success of the believers. Believers must not regard their worldly success as the only measure of success, which is why the chapter is called Al-Mu’minūn (The Believers).

Summary: The first section details the matters which are foundational to the success of Muslims, and it is revealed that success must be built on the foundation of good moral character. Regarding other aspects of success, such as deliverance from enemies and the worldly success of a nation, it is also is achieved by those who base their success on good morals and virtues. This is exemplified by the story of Prophet Noah in the second chapter and the prophets that followed him in the third chapter. The fourth section clearly reiterates that success is not measured by amassing wealth and assets but depends on good moral character and having a relationship with Allah. In connection with the theme, the fifth section affirms the Unity of Allah and refutes evil. The sixth section makes it known that the enemies of truth can never succeed because they walk on the wrong path.

Connection with the prior chapter: The main message of the last chapter is that the Holy Prophet Muhammad (peace be upon him) will be successful like the other prophets, but that to accomplish this, wars would have to be fought in which the Muslims would be victorious. In order that conquests, kingship, wealth, and riches are not regarded as signs of success, this chapter reveals what the real elements of success are.

Period of Revelation. Based on unanimous opinion, this chapter is Makkan and based on its subject matter it can be placed towards the end of the Makkan period.

22-73   O people, a parable is set forth, so listen to it. Surely those whom you call upon besides Allah cannot create a fly, though they should all gather for it. And if the fly carry off aught from them, they cannot take it back from it. Weak are (both) the invoker and the invoked.^a

يَـٰٓأَيُّهَا ٱلنَّاسُ ضُرِبَ مَثَلٌۭ فَٱسْتَمِعُوا۟ لَهُۥٓ ۚ إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ لَن يَخْلُقُوا۟ ذُبَابًۭا وَلَوِ ٱجْتَمَعُوا۟ لَهُۥ ۖ وَإِن يَسْلُبْهُمُ ٱلذُّبَابُ شَيْـًۭٔا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ ٱلطَّالِبُ وَٱلْمَطْلُوبُ (۷۳)

22-73a: يَسْلُبْ – اَلسَّلۡبُ is to snatch something from someone by overcoming them and اَلسَّلَبُ is the thing that is snatched (R).

ٱلطَّالِبُ – مطلوب – طَلَب means to seek something and to endeavor to gain it. طَلَب is also used in the sense of رَغِبَ inclined to it (LA). In this verse طالب is taken to mean false deities and مطلوب is the fly, but the correct interpretation is that by طالب is meant worshipper and by مطلوب is meant the worshipped, as narrated by Sidi Boushaki, Al-Dahhak ibn Muzahim and others (RM). طَلَب quest can be for a specific item, or to imply, as in فَلَن تَسْتَطِيعَ لَهُۥ طَلَبًۭا …so that thou art unable to find it (18:41) (R).

This verse explains the extreme weakness of false deities by stating that if all objects or people taken as deities were to combine their efforts, they would not be able to create a fly. In fact, their helplessness is further manifested by the fact that if a fly was to snatch something from them, they will be unable to take it back. When the one worshipped is so susceptible, imagine how powerless the worshippers are! Hence the verse states that the worshipped and worshipper are both weak. The verse does not seem to refer to idols, but to people who have been taken as deities. As is made clear in verse 22:75, in the context of discussing this weakness, neither the worshippers of false deities, nor any form of falsehood can compete with the truth.

22-74   They estimate not Allah with His due estimation. Surely Allah is Strong, Mighty.

مَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦٓ ۗ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ (۷۴)

22-75   Allah chooses messengers from angels and from men. Surely Allah is Hearing, Seeing.^a

ٱللَّهُ يَصْطَفِى مِنَ ٱلْمَلَـٰٓئِكَةِ رُسُلًۭا وَمِنَ ٱلنَّاسِ ۚ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌۭ (۷۵)

22-75a: Angels and humans being chosen as messengers is mentioned in the context of Divine Unity since humans have been taken as gods. We are told that the highest spiritual status of a human is that of being a messenger, and there is nothing above that. The angels are Allah’s creation, yet the status given to them is also that of being messengers. Nobody is a partner in His Divinity.

22-76   He knows what is before them and what is behind them. And to Allah are all affairs returned.

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۗ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ (۷۶)

22-77   O you who believe, bow down and prostrate yourselves and serve your Lord, and do good that you may succeed.

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱرْكَعُوا۟ وَٱسْجُدُوا۟ وَٱعْبُدُوا۟ رَبَّكُمْ وَٱفْعَلُوا۟ ٱلْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ ۩

PROSTRATION

22-78   And strive hard for Allah with due striving. He has chosen you and has not laid upon you any hardship in religion — the faith of your father Abraham. He named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people; so keep up prayer and pay the poor-rate and hold fast to Allah. He is your Protector; excellent the Protector and excellent the Helper!^a

وَجَـٰهِدُوا۟ فِى ٱللَّهِ حَقَّ جِهَادِهِۦ ۚ هُوَ ٱجْتَبَىٰكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِى ٱلدِّينِ مِنْ حَرَجٍۢ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَٰهِيمَ ۚ هُوَ سَمَّىٰكُمُ ٱلْمُسْلِمِينَ مِن قَبْلُ وَفِى هَـٰذَا لِيَكُونَ ٱلرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ ۚ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱعْتَصِمُوا۟ بِٱللَّهِ هُوَ مَوْلَىٰكُمْ ۖ فَنِعْمَ ٱلْمَوْلَىٰ وَنِعْمَ ٱلنَّصِيرُ (۷۸)

22-78a: Muslims urged to strive the utmost in the way of Allah: After rebutting polytheism, the Muslims are now urged to strive in spreading monotheism. Verse 22:77 mentions the completion of the soul’s development. Only a nation whose individuals fully develop their souls can succeed in spreading the name of Allah. Hence in this verse after giving the command to perfect the soul, we are advised to strive in the way of Allah with a striving befitting the noble objective before it. Half-hearted and incomplete efforts are not even good enough for success in worldly matters, let alone in matters of religion. The words هُوَ ٱجْتَبَىٰكُمْ He has chosen you conveys that Allah has chosen the Muslims to spread the Oneness of Allah. The contrast of choosing messengers in verse 22:75 with choosing the Muslim nation in this verse shows clearly that the work that messengers did has now been granted to the Muslim nation. The statement that Allah has named the believers Muslims in previous scriptures and فِى هَـٰذَا in this Quran indicates that complete submission to Allah should be the guiding principle, because they have been given this honorary title. The reason is also explained: that Muslims become the leaders and teachers of people just as the Holy Prophet Muhammad (peace be upon him) teaches Muslims about the Unity of Allah. Refer to 2-143a      

22-58   And those who flee in Allah’s way and are then slain or die, Allah will certainly grant them a goodly sustenance. And surely Allah is the Best of providers.^a

وَٱلَّذِينَ هَاجَرُوا۟ فِى سَبِيلِ ٱللَّهِ ثُمَّ قُتِلُوٓا۟ أَوْ مَاتُوا۟ لَيَرْزُقَنَّهُمُ ٱللَّهُ رِزْقًا حَسَنًۭا ۚ وَإِنَّ ٱللَّهَ لَهُوَ خَيْرُ ٱلرَّٰزِقِينَ (۵۸)

22-58a: It appears from this verse that the Hijrah (migration to Medina) had already started and by goodly sustenance is meant a sustenance which makes them deserving of the everlasting life. The migrants are comforted that even if they are killed or die after migration, in the eyes of Allah they are deserving of a reward.

22-59   He will certainly cause them to enter a place which they are pleased with. And surely Allah is Knowing, Forbearing.

لَيُدْخِلَنَّهُم مُّدْخَلًۭا يَرْضَوْنَهُۥ ۗ وَإِنَّ ٱللَّهَ لَعَلِيمٌ حَلِيمٌۭ (۵۹)

22-60   That (is so). And whoever retaliates with the like of that with which he is afflicted and he is oppressed, Allah will certainly help him. Surely Allah is Pardoning, Forgiving.^a

ذَٰلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِۦ ثُمَّ بُغِىَ عَلَيْهِ لَيَنصُرَنَّهُ ٱللَّهُ ۗ إِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورٌۭ (۶۰)

22-60a: عَاقَب or عقاب – The literal meaning of these words is to punish as a consequence of an evil, but here عوقب is used for the initial hurt and pain to convey that the pain caused is not the result of any fault of the afflicted and ثُمَّ بُغِىَ عَلَيْهِ and he is oppressed is added as an extension to show that he is the victim of an oppression. The word ثُمَّ then is normally used in a sequence of events, but in 22:60 is used to show another matter. Refer to 2-29a. There is a clear reference in وَمَنْ عَاقَبَ And whoever retaliates to the punishment to be meted to the disbelievers. This is a prediction that the Muslims will gain power and rule over the disbelievers, hence they will be able to punish their oppressors and Allah will assist them. In the mention of the alteration of night and day in the next verse, there is a reference to the supremacy and governance of the Muslims. Other verses in the Quran also state: تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ :Thou givest the kingdom to whom thou pleasest, and takest away the kingdom from whom Thou pleasest (3:26), immediately followed in the next verse by: تُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَتُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ :Thou makest the night to pass into the day and Thou makest the day to pass into the night (3:27). At the end of verse 22:60, Allah’s attributes of being Pardoning and Forgiving are mentioned, which means if the Muslims pardon and forgive and forego the reciprocal punishment, this is a better alternative, because Allah has the attributes of being Forgiving and Pardoning. This is how the Holy Prophet Muhammad (peace and blessings be upon him) acted and any punishment he meted out was far less than the suffering he and his Companions endured.

22-61   That is because Allah causes the night to enter into the day and causes the day to enter into the night, and because Allah is Hearing, Seeing.

ذَٰلِكَ بِأَنَّ ٱللَّهَ يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَأَنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌۭ (۶۱)

22-62   That is because Allah is the Truth, and that which they call upon besides Him — that is the falsehood, and because Allah — He is the High, the Great.

ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِۦ هُوَ ٱلْبَـٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلْعَلِىُّ ٱلْكَبِيرُ (۶۲)

22-62a: So, those who take the name of Allah will certainly be successful in this world, because the truth prevails and evil gets destroyed.

22-63   Seest thou not that Allah sends down water from the cloud, then the earth becomes green? Surely Allah is Knower of subtilities, Aware.

أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَتُصْبِحُ ٱلْأَرْضُ مُخْضَرَّةً ۗ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌۭ (۶۳)

22-64   To Him belongs whatever is in the heavens and whatever is in the earth. And surely Allah — He is the Self-Sufficient, the Praised.

لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَإِنَّ ٱللَّهَ لَهُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ (۶۴)

22-39   Permission (to fight) is given to those on whom war is made, because they are oppressed. And surely Allah is Able to assist them—^a

أُذِنَ لِلَّذِينَ يُقَـٰتَلُونَ بِأَنَّهُمْ ظُلِمُوا۟ ۚ وَإِنَّ ٱللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ (۳۹)

22-39a: According to Ibn Abbas this is the first verse that was revealed about fighting (IK). According to some narrations when the disbelievers forced the Holy Prophet Muhammad (peace be upon him) to leave Makkah, he said the disbelievers would now be destroyed, and then this verse was revealed. Abu Bakr commented at the revelation of this verse that fighting was sure to follow. It is difficult to decide whether this verse was revealed soon after Hijrah (migration), during the migration or a little before it, because the Holy Prophet left Makkah somewhat later than his Companions, who had migrated before him. The statement إِنَّ ٱللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ surely Allah is able to assist them does not imply that Allah could have helped them in some other way besides fighting. Instead, the meaning is that permission is given to fight despite the numerical inferiority of the Muslims, but they will not be destroyed because Allah will assist them.

 22-40  Those who are driven from their homes without a just cause except that they say: Our Lord is Allah. And if Allah did not repel some people by others, cloisters, and churches, and synagogues, and mosques in which Allah’s name is much remembered, would have been pulled down. And surely Allah will help him who helps Him. Surely Allah is Strong, Mighty.^a

ٱلَّذِينَ أُخْرِجُوا۟ مِن دِيَـٰرِهِم بِغَيْرِ حَقٍّ إِلَّآ أَن يَقُولُوا۟ رَبُّنَا ٱللَّهُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍۢ لَّهُدِّمَتْ صَوَٰمِعُ وَبِيَعٌۭ وَصَلَوَٰتٌۭ وَمَسَـٰجِدُ يُذْكَرُ فِيهَا ٱسْمُ ٱللَّهِ كَثِيرًۭا ۗ وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُۥٓ ۗ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ (۴۰)

22-40a: هُدِّمَتْ – ھَدۡم means to demolish a building and تَہۡدِیم means tearing down, razing but there is abundance in it (R).

صَوَٰمِعُ – is the plural of صَوۡمَعَة. It is a building that has a steeple top, and it is so called because اَصۡمَعۡ is a person with small ear lobes that are joined to the head (R). صَوۡمَعَة is a monk’s cloister (LA).

بِيَعٌۭ – is the plural of بِیۡعَه which is the place where Christians worship, but some hold it to be the place where Jews worship (LA).

صَلَوَٰتٌۭ – is the plural of صلوٰۃ . It is used for a mosque and is also used for a synagogue. Refer to 4:43a. Its literal meaning is a place of worship regardless of religion. After mentioning the cloisters of monks and churches which represent the last religion before the Holy Prophet Muhammad (peace be upon him), the word صَلَوَٰتٌۭ is used, which applies equally to all religions instead of mentioning them separately.

The purpose of Islamic wars: The purpose of Islamic wars is clearly stated as not to only save mosques, but also to safeguard the places of worship of all religions. Not only are the places of worship safeguarded, but even the places where worshippers lived. This safeguarding was a matter of top concern for the Companions in the wars they had to fight after the death of the Holy Prophet Muhammad (peace be upon him). In fact, in some treaties the safety of churches and their maintenance was undertaken by the Islamic treasury. Hence the Islamic wars were conducted for freedom of religion in general and not just for Muslims. It is the distinctive feature of Islam that it believes that all prophets and religions in their original form were Divinely sent, and that protection of the places of worship of other religions is a duty of the Muslims. It is worth reflecting on the powerful claim in this verse; the few scattered Muslims who at the time of the revelation, had run away to save their lives and had no organized power, would be triumphant and in a position to help others.

22-41   Those who, if We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil. And Allah’s is the end of affairs.^a

ٱلَّذِينَ إِن مَّكَّنَّـٰهُمْ فِى ٱلْأَرْضِ أَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ وَأَمَرُوا۟ بِٱلْمَعْرُوفِ وَنَهَوْا۟ عَنِ ٱلْمُنكَرِ ۗ وَلِلَّهِ عَـٰقِبَةُ ٱلْأُمُورِ (۴۱)

22-41a: This chapter belongs to the last days of Makkah. Some of the Muslims are in Abyssinia and some in Madinah. The Holy Prophet Muhammad (peace be upon him) himself has to leave Makkah, and the disbelievers are rejoicing at their success. In these dire circumstances, glad tidings are given that the Muslims will not only have power and kingship, their rule will be so widespread that people of other religions will be under Muslim governance. Moreover, it is prophesied that after becoming rulers and governors, the Muslim rule will be exemplary. No precedence can be found in history of a prophecy for a small, dispersed, and persecuted minority to become a world power. There is also no example of any other nation, except the Muslims, who made it the objective of their government to spread righteousness after gaining power. Despite being mighty and successful, Muslim rulers distinguished themselves by enjoining good and forbidding evil in all matters of the state.

22-42   And if they reject thee, already before them did the people of Noah and ‘Ad and Thamud reject (prophets),

وَإِن يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍۢ وَعَادٌۭ وَثَمُودُ (۴۲)

22-43   And the people of Abraham and the people of Lot,

وَقَوْمُ إِبْرَٰهِيمَ وَقَوْمُ لُوطٍۢ (۴۳)

22-44   And the dwellers of Midian. And Moses (too) was rejected. But I gave respite to the disbelievers, then I seized them; so how (severe) was My disapproval!^a

وَأَصْحَـٰبُ مَدْيَنَ ۖ وَكُذِّبَ مُوسَىٰ فَأَمْلَيْتُ لِلْكَـٰفِرِينَ ثُمَّ أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ نَكِيرِ (۴۴)

22-44a: نَكِيرِ – It has the same meaning as انکار , and stands for the opposite of discernment and wisdom. Refer to 11-70a. نَکَرۡتُ علی فلانٍ and اَنۡکَرۡتُ means dealt with him in a manner that would stop him (R). نکیر is a refusal that brings about an upheaval, such that it changes the state of happiness to one that is disliked (LA). مُنۡکَر is an act that common sense considers evil or shameful, or if common sense cannot judge, Islamic law Shariah considers it as evil or shameful, and تنکیر is to alter beyond recognition, as in نَكِّرُوا۟ لَهَا عَرْشَهَا …Alter her throne for her… (27:41) (R).

The nations whose rejection is discussed are mentioned chronologically. When they did not accept the truth and just pursued the life of this world, Allah changed their condition of ease and luxury into one of distress.

22-45   How many a town We destroyed while it was iniquitous, so it is fallen down upon its roofs; and (how many) a deserted well and palace raised high!^a

فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـٰهَا وَهِىَ ظَالِمَةٌۭ فَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَبِئْرٍۢ مُّعَطَّلَةٍۢ وَقَصْرٍۢ مَّشِيدٍ (۴۵)

22-45a: بِئْرٍۢ مُّعَطَّلَةٍۢ –  بئر  means a well, and مُّعَطَّلَةٍۢ is derived from عَطَل which means the passing away of the good times of adornment and amusement and giving up embellishments and taking away the ability to act (R). بئر and قصر are appositives for قریة .

22-46   Have they not travelled in the land so that they should have hearts with which to understand, or ears with which to hear? For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts.^a

أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌۭ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌۭ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى ٱلْأَبْصَـٰرُ وَلَـٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ (۴۶)

22-46a: The result of going about in the land should have been a realization of how previous nations were destroyed. In the end, the verse explains how a person sees many things with the eyes but suffers loss by not reflecting on them and learning a lesson. Consequently, when calamity strikes, it is not because physical vision was impaired, but because the heart was blind. This provides a key to understanding some of the other phrases in the Quran, like صُمٌّۢ بُكْمٌ عُمْىٌۭ Deaf, dumb, blind… (2:18) and مَن كَانَ فِى هَـٰذِهِۦٓ أَعْمَىٰ : And whoever is blind in this (world)… (17:72) which do not mean physical blindness, rather the blindness of the heart.

22-47   And they ask thee to hasten on the chastisement, and Allah by no means fails in His promise. And surely a day with thy Lord is as a thousand years of what you reckon.^a

وَيَسْتَعْجِلُونَكَ بِٱلْعَذَابِ وَلَن يُخْلِفَ ٱللَّهُ وَعْدَهُۥ ۚ وَإِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍۢ مِّمَّا تَعُدُّونَ (۴۷)

22-47a: The reference to a day with Allah being similar to a thousand years in human calculation, is mentioned not simply because what humans consider a long time, is only a short while with Allah. We are told that Allah gives nations extensive time to reform, even a thousand years. Another verse foretells that the forward progress of Islam will remain stalled for a thousand years: ثُمَّ يَعْرُجُ إِلَيْهِ فِى

 يَوْمٍۢ كَانَ مِقْدَارُهُۥٓ أَلْفَ سَنَةٍۢ مِّمَّا تَعُدُّونَ:…then it will ascend to Him in a day the measure of which is a thousand years as you count (32:5).

22-48   And how many a town to which I gave respite while it was unjust, then I seized it! And to Me is the return.

وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَالِمَةٌۭ ثُمَّ أَخَذْتُهَا وَإِلَىَّ ٱلْمَصِيرُ (۴۸)

22-49 Say: O people, I am only a plain warner to you.
قُلْ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَآ أَنَا۠ لَكُمْ نَذِيرٌۭ مُّبِينٌۭ (۴۹)
22-50 So those who believe and do good, for them is forgiveness and an honorable sustenance.
فَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَهُم مَّغْفِرَةٌۭ وَرِزْقٌۭ كَرِيمٌۭ (۵۰)
22-51 And those who strive to oppose Our messages, they are the inmates of the flaming Fire.
وَٱلَّذِينَ سَعَوْا۟ فِىٓ ءَايَـٰتِنَا مُعَـٰجِزِينَ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَحِيمِ (۵۱)
22-51a: مُعَـٰجِزِينَ – For عَجۡز refer to 6-134a. The words اَعۡجَزۡتُ – عَجَّزۡت – عَاجَزۡت all have the same meaning: he was rendered powerless, helpless, ineffective. However, the meaning of مُعَـٰجِزِينَ here has been taken to be ظانِّین و مُقَدِّرین انہم یعجز دننا with the idea and understanding that they will render us powerless (R).
22-52 And We never sent a messenger or a prophet before thee but when he desired, the devil made a suggestion respecting his desire; but Allah annuls that which the devil casts, then does Allah establish His messages. And Allah is Knowing, Wise—a
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍۢ وَلَا نَبِىٍّ ا إِلَّآ إِذَا تَمَنَّىٰٓ أَلْقَى ٱلشَّيْطَـٰنُ فِىٓ أُمْنِيَّتِهِۦ فَيَنسَخُ ٱللَّهُ مَا يُلْقِى ٱلشَّيْطَـٰنُ ثُمَّ يُحْكِمُ ٱللَّهُ ءَايَـٰتِهِۦ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌۭ (۵۳)

22-52a: تَمَنَّىٰٓ – تَمِنّی means to imagine something in one’s mind and to make a mental picture of it. Sometimes this is merely by surmising and estimating and sometimes it is rooted in facts (R). See 2-78a.
The baseless fable of al-Gharaniq (Satanic Verses): In the explanation of this verse, many commentators have cited the false narrative of al-Gharaniq which has no reliable source. Ibn Kathir rebuts this narrative in the following words: قد ذکر کثیر من المفسرین ھٰہنا قصة الغرانیق ۔ ۔ ۔ ولکنہا من طرق کلھا مرسلة و لم ارھا مسندۃ من وجه صحیح Several commentators have recorded the false narration of the story of al-Gharaniq … however all these narrations are unreliable and I have not found from any authoritative source the chain of transmission traced to the Holy Prophet Muhammad (peace be upon him).
The story of al-Gharaniq is as follows: While reciting the Chapter Al-Najm, when the Holy Prophet reached the verse which states أَفَرَءَيْتُمُ ٱللَّـٰتَ وَٱلْعُزَّىٰ وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلْأُخْرَىٰٓ : Have you then considered Lat and Uzza; and another, the third Manaat (53:19, 20), he read: تلك الغرانیق العلٰی و ان شفاعتھن لترتجی These are exalted females whose intercession is to be sought [I seek Allah’s protection from this] instead of proceeding with the next verses: أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ تِلْكَ إِذًۭا قِسْمَةٌۭ ضِيزَىٰٓ : Are the males for you and for Him the females? This indeed is an unjust division (53:21, 22). This story will be fully discussed in the notes of Al- Najm, but it is necessary to state that connecting it to this verse of Al Hajj demonstrates a complete ignorance of historical events. Al Najm belongs to a very early period, prior to the fifth year after the Call, when the migration to Ethiopia had just begun. The chapter Al Hajj was revealed so late in the Makkan period that some people even classify it as a Madinah chapter. In reality it belongs to the last period in Makkah before migration and there is sufficient internal evidence to prove this. Since there is a gap of eight years between these two chapters, were the verses تلك الغرانیق recited for eight years? This is contradicted by the false narrations themselves. It also raises doubts about the persecution of the Muslims and their confinement in Sha’b Abi Talib by the disbelievers. The logical conclusion is that there is no connection of this verse of Al Hajj with the referenced verse of Al Najm.
The revelation of the prophets cannot be tampered by Satan: A contextual study of the verse makes it obvious that the commonly understood meaning of this verse is not what is intended. In the preceding verse, the opposition to the truth and the punishment of the opponents is discussed: وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَالِمَةٌۭ ثُمَّ أَخَذْتُهَا : And how many a town to which I gave respite while it was unjust, then I seized it! (22:48) and this is the subject of the following verses as well: حَتَّىٰ تَأْتِيَهُمُ ٱلسَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ : …until the Hour takes them suddenly, or there comes to them the chastisement of a destructive day (22:55). How can one accept that in this thematic narration a totally unrelated event is interjected, that has no connection with the subject matter? It is the opposition to the Holy Prophet Muhammad (peace be upon him) that is being discussed in both the preceding and the following verses.

By studying the words of verse 22:52, its meaning is easy to understand. The use of the word تَمَنَّىٰٓ has led to a misunderstanding, and while the word is generally used for vain desires, but as Imam Raghib has clearly written, تَمَنَّىٰٓ  is also used for a wish or aim which is rooted in reality. So, a pious yearning and a pious desire is also امنیه and this is meant here. An impure desire cannot be implied. The words فی امنیته themselves rebut the erroneousness of the story of al-Gharaniq because allegedly the devil interfered with the revelation and changed it, but the Quranic words are not القی الشیطن فی وحیه  the devil cast (something) in the revelation but فِىٓ أُمْنِيَّتِهِۦ respecting or about his desire. The Quranic words simply mean that the devil casts evil suggestions in the hearts of people regarding the pious desires of the Prophet Muhammad (peace and blessings be upon him), not that the devil casts something in the revelation of the Prophet.  It is important to note the accompanying words that no prophet or messenger was ever sent that did not face a similar situation. Did Satan also tamper with the revelation of Prophet Jesus? The Muslims who love Prophet Jesus more than the Prophet Muhammad will probably never admit this is possible. Leaving other arguments aside, there is not a single instance in the Quran that the revelation of any prophet was tampered with by Satan. The style of the Quran is such that whenever it makes a generic statement, it backs it up with examples. For example, when it is states that all prophets were ridiculed and opposed, each prophet is then discussed and it is shown how they were opposed. Is it not strange then, that a generic statement is made about Satan having tampered with the revelation of all prophets, but not a single example is given of a prophet, showing how Satan had tampered with that prophet’s revelation. The Quran concludes : وَلِيَعْلَمَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ أَنَّهُ ٱلْحَقُّ : And that those who have been given knowledge may know that it is the Truth (22-54). So, is it that the people who have knowledge cannot know that the revelation is the truth, unless Satan tampers with the revelation? This is such an obviously absurd conclusion.
Satan only influences Satanic persons: The meaning of the verse is clear. In the previous verse, it is stated: وَٱلَّذِينَ سَعَوْا۟ فِىٓ ءَايَـٰتِنَا مُعَـٰجِزِينَ the disbelievers try to falsify Allah’s messages thinking they will be able to frustrate Allah. It is now stated that this opposition is not just specific to the Holy Prophet Muhammad (peace be upon him), rather it has been the pattern with all previous prophets and messengers. Whenever someone tried to spread the name of Allah in the world and desired to propagate goodness, Satan started whispering into the hearts of people to oppose this movement. It should be remembered that every word of the Quran rejects the notion that Satan can, in any form, interfere with the revelation of a prophet. Allah states: فَإِنَّهُۥ يَسْلُكُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ رَصَدًۭا  لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا۟ رِسَـٰلَـٰتِ رَبِّهِمْ : …For surely He makes a guard to go before him and after him. That He may know that they have truly delivered the messages of their Lord… (72: 27, 28). Thus, Allah appoints guards in front of and behind the revelation to assure that the message of the Lord has been correctly delivered to the people. 
The story that our commentators concoct implies that Satan can overpower Allah’s guards. Allah states that Satan has no power over His servants. In contradiction, the story of al-Gharaniq suggests that Satan can even overcome the prophets. Verse 22:52 does not detail the people that Satan influences, but in another place the Quran specifies that the devils descend on other devils, and their followers: إِنَّ ٱلشَّيَـٰطِينَ لَيُوحُونَ إِلَىٰٓ أَوْلِيَآئِهِمْ لِيُجَـٰدِلُوكُمْ : …And certainly the devils inspire their friends to contend with you… (6:121). The correct explanation is given by another verse: وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّۭا شَيَـٰطِينَ ٱلْإِنسِ وَٱلْجِنِّ يُوحِى بَعْضُهُمْ إِلَىٰ بَعْضٍۢ زُخْرُفَ ٱلْقَوْلِ غُرُورًۭا  : And thus did We make for every prophet an enemy, the devils from among men and jinn, some of them inspiring others with gilded speech to deceive (them) (6:112). The correct explanation of verse 22:52 is provided by 6:112. In order to make the desire and plan of the prophet ineffective, Satan keeps whispering different ideas designed to oppose the truth into the hearts of his friends. Allah cancels all of the devil’s suggestions, strengthens His messages and establishes the truth. Nevertheless, the opposition of Satan becomes a source of trial for the weak and hard-hearted individuals, because the devil’s opposition makes it necessary for the believers to strive hard, while the weak of heart want their path to be one of ease. As stated clearly in the next verse, Satan’s insinuations are also a trial for the hard-hearted who cannot conceive that the truth will finally be successful. For the people with knowledge, the opposition by Satan renews and strengthens their belief, as mentioned in the verses that follow. This is further reinforced by another passage of the Quran: وَلَمَّا رَءَا ٱلْمُؤْمِنُونَ ٱلْأَحْزَابَ قَالُوا۟ هَـٰذَا مَا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥ وَصَدَقَ ٱللَّهُ وَرَسُولُهُۥ : And when the believers saw the allies, they said: This is what Allah and His Messenger promised us, and Allah and His Messenger spoke the truth… (33:22).

22-53 That He may make what the devil casts a trial for those in whose hearts is a disease and the hard-hearted. And surely the wrongdoers are in severe opposition,
لِّيَجْعَلَ مَا يُلْقِى ٱلشَّيْطَـٰنُ فِتْنَةًۭ لِّلَّذِينَ فِى قُلُوبِهِم مَّرَضٌۭ وَٱلْقَاسِيَةِ قُلُوبُهُمْ ۗ وَإِنَّ ٱلظَّـٰلِمِينَ لَفِى شِقَاقٍۭ بَعِيدٍۢ (۵۳)

22-54 And that those who have been given knowledge may know that it is the Truth from thy Lord, so they should believe in it that their hearts may be lowly before Him. And surely Allah is the Guide of those who believe, into a right path.
وَلِيَعْلَمَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّكَ فَيُؤْمِنُوا۟ بِهِۦ فَتُخْبِتَ لَهُۥ قُلُوبُهُمْ ۗ وَإِنَّ ٱللَّهَ لَهَادِ ٱلَّذِينَ ءَامَنُوٓا۟ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ (۵۴)

22-55 And those who disbelieve will not cease to be in doubt concerning it, until the Hour overtakes them suddenly, or there comes to them the chastisement of a destructive day.
وَلَا يَزَالُ ٱلَّذِينَ كَفَرُوا۟ فِى مِرْيَةٍۢ مِّنْهُ حَتَّىٰ تَأْتِيَهُمُ ٱلسَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ (۵۵)

22-55a: عَقِيمٍ – عُقُم is a condition which prevents receptivity or a condition that does not permit an influence to be received. Accordingly, داء عُقامٌ is a disease that does not respond to treatment, and a barren woman is called عَقِيم because her body does not accept the sperm, as in عَجُوزٌ عَقِيمٌۭ : …A barren, old woman (51:29). Wind in the Quran has been called ٱلرِّيحَ ٱلْعَقِيمَ …the destructive wind (51:41) in two ways. Taken as the grammatical subject, this means a wind that does not bring rain bearing clouds and does not pollinate the trees, or as the grammatical object, it means to not receive good influence. یوم عقیم is a day in which there is no happiness (R). Some have taken یوم عقیم to mean the day of battle because on this day their offspring will be killed (RM).
By mentioning سَاعَة and عَذَاب separately, it is clearly indicated that both pertain to the punishment of this world. سَاعَة means the day of their destruction and عَذَاب is punishment of a lesser degree.
22-56 The kingdom on that day is Allah’s. He will judge between them. So those who believe and do good will be in Gardens of bliss.
ٱلْمُلْكُ يَوْمَئِذٍۢ لِّلَّهِ يَحْكُمُ بَيْنَهُمْ ۚ فَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فِى جَنَّـٰتِ ٱلنَّعِيمِ (۵۶)
22-57 And those who disbelieve and reject Our messages, for them is an abasing chastisement.
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَـٰتِنَا فَأُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌۭ مُّهِينٌۭ (۵۷)

22-34 And for every nation We appointed acts of devotion that they might mention the name of Allah on what He has given them of the cattle quadrupeds. So your God is One God, therefore to Him should you submit. And give good news to the humble,^a

وَلِكُلِّ أُمَّةٍۢ جَعَلْنَا مَنسَكًۭا لِّيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَـٰمِ ۗ فَإِلَـٰهُكُمْ إِلَـٰهٌۭ وَٰحِدٌۭ فَلَهُۥٓ أَسْلِمُوا۟ ۗ وَبَشِّرِ ٱلْمُخْبِتِينَ (۳۴)

22-34a: مَنسَكًۭ – Refer to 2-128a. It is used for all forms of devotion and submission, and in this verse, sacrifice is the meaning understood, but in verse 22:67 where the same wording occurs: لِّكُلِّ أُمَّةٍۢ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ ۖ To every nation We appointed acts of worship which they observe… all forms of devotion and worship are meant. The words in this verse are general. The result of these acts of devotion is given in لِّيَذْكُرُوا۟ .

The real purpose of sacrificing an animal: This section discusses the topic of sacrifice. It begins with the statement that Allah has appointed acts of sacrifice for all nations, and the real purpose of these acts is that they should remember the name of Allah on quadrupeds, in other words, sacrifice an animal. How can the sacrifice of an animal be an act of devotion? The answer is conveyed in the very next words by stating: submit to the One God, which means to sacrifice all animal and base desires in the obedience of the One true God. Sacrifice is found in curtailing these animal desires and it is in this manner that animal sacrifice is an act of devotion. The sacrifice of بَهِيمَةِ ٱلْأَنْعَـٰمِ cattle quadrupeds is an external manifestation of this real personal sacrifice. 

It is well-known that humans have two different types of desires: base human desires that are associated with the life of the world, and noble aspirations that are different from and superior to animal desires. For example, seeking comfort is a basic physical desire. While the human body needs to rest, exerting oneself and facing discomfort and distress either for one’s true development or for the good of others is a noble aspiration. Similarly, the desire to own and control everything is an animal urge, while respecting the rights of others is a noble aspiration. The real purpose of all the acts of worship taught to humans is to bring animal desires subservient to noble aspirations, in other words, to sacrifice animal desires in favor of higher goals. Thus, the selfish instincts of a person should be sacrificed to advance noble aspirations. This is what the sacrifice of the animals symbolizes. It is this principle that the Quran explains in detail. Just as there are benefits from animals for a fixed term, similarly there are benefits for humans from their animal life for a fixed term. In this verse and the next the concept of ْمُخْبِتِ is further explained.

22-35 Whose hearts tremble when Allah is mentioned, and who are patient in their afflictions, and who keep up prayer, and spend of what We have given them.^a

 ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتْ قُلُوبُهُمْ وَٱلصَّـٰبِرِينَ عَلَىٰ مَآ أَصَابَهُمْ وَٱلْمُقِيمِى ٱلصَّلَوٰةِ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ (۳۵)

22-35a: This verse further explains how humility is developed: having fear of Allah in the heart, patience in times of difficulties, cleansing the soul through prayer, and utilizing the wealth and powers that Allah has granted in His service. All these help to create the spirit of sacrifice which brings base desires into moderation.  

22-36 And the camels, We have made them of the signs appointed by Allah for you — for you therein is much good. So mention the name of Allah on them standing in a row. Then when they fall down on their sides, eat of them and feed the contented one and the beggar. Thus have We made them subservient to you that you may be grateful.^a

وَٱلْبُدْنَ جَعَلْنَـٰهَا لَكُم مِّن شَعَـٰٓئِرِ ٱللَّهِ لَكُمْ فِيهَا خَيْرٌۭ ۖ فَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهَا صَوَآفَّ ۖ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْقَانِعَ وَٱلْمُعْتَرَّ ۚ كَذَٰلِكَ سَخَّرْنَـٰهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ (۳۶)

22-36a: بُدْنَ – بَدَن means the body, so called because of its large size, just as it is also called جَسَد because of its coloration, as in فَٱلْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ : But this day We shall save thee in thy body… (10:92). The meaning of بَدَنَ is becoming fat and بَدَنَةٌ  whose plural is بُدۡن is used for a sacrificial animal because of its beefiness (R). This word is used only for a sacrificial camel or cow, or exclusively for camels (RM). 

صَوَآفَّ – It is the plural of صافّة and means standing in a row. Some commentators have taken its meaning to be صافن  standing in a row with their leg is tied.

وَجَبَتْ – وُجوب means proof or to stop and the meaning of وجیت الشمس means غربت the sun has set. It is in this sense that the word is used here, since the animal is made to fall on its side so that its flank touches the ground.

قَانِعَ  -قَنَاعَة  means being satisfied a few bare necessities of life. This is derived from قَنِعَ یَقۡنَعُ قَنَاعَةً because the meaning of قَنَعَ یَقۡنَعُ قَنُوۡعًا is to solicit. According to some قانع is a needy person who does not beg and is satisfied with whatever is given. According to some قانع is from قِناع which is a head covering, referring to a person so needy that he covers his head to hide his needs. (R).

مُعْتَرّ – This is a person who is about to come forward to ask. اَلۡعَرُّ وَ الۡعُرُّ is an itch that afflicts the body, and from it is derived مَعَرَّۃ which means injury, hurt, harm, disgrace, dishonor, shame, as in فَتُصِيبَكُم مِّنْهُم مَّعَرَّةٌۢ بِغَيْرِ عِلْمٍۢ : …thus something hateful would have afflicted you on their account without knowledge (48:25) (R). According to some, the difference between قانع and مُعْتَرّ is that قانع is one who asks while مُعْتَرّ is one who comes to you with his needs but may or may not solicit (L) and according to other opinions, قانع is one who is satisfied with what he has and مُعْتَرّ is one who comes forward to solicit (RM). According to Ibn Jabir قانع is a person from Makkah and مُعْتَرّ is anyone else (RM). By calling the sacrifice of camels in this verse as شَعَـٰٓئِرِ ٱللَّهِ signs appointed by Allah, it is made clear that they are a sign of Allah and the real purpose in their sacrifice is narrated with even more clarity in the next verse. The manner in which the camels are to be sacrificed is also given in this verse.

22-37 Not their flesh, nor their blood, reaches Allah, but to Him is acceptable observance of duty on your part. Thus has He made them subservient to you, that you may magnify Allah for guiding you aright. And give good news to those who do good (to others).^a

لَن يَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَآؤُهَا وَلَـٰكِن يَنَالُهُ ٱلتَّقْوَىٰ مِنكُمْ ۚ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمْ ۗ وَبَشِّرِ ٱلْمُحْسِنِينَ (۳۷)

22-37a: يَنَالَ – یَنۡل is everything one can hold with one’s hand, as in لَن تَنَالُوا۟ ٱلْبِرَّ  : You cannot attain to righteousness… (3:91); وَلَا يَنَالُونَ مِنْ عَدُوٍّۢ نَّيْلًا :…nor cause they any harm to an enemy… (9:120) (R). Allah’s hand is His power and strength.

The purpose of sacrifice is to create righteousness: It is very clearly stated here that the purpose of sacrifice is not its meat which is eaten, nor its blood which is spilled. Neither is sacrifice simply spilling blood, or just feeding the meat to the poor; rather sacrifice is the righteousness born within a person as a result. Meat and blood are mentioned because even in the time of Jahiliyya, the Age of ignorance,  the custom of sprinkling blood and spreading out the meat of sacrifice was prevalent, as it is in other nations as well. A connection to Allah is achieved through the heart, not simply the body.

22-38 Surely Allah defends those who believe. Surely Allah loves not anyone who is unfaithful, ungrateful.^a

إِنَّ ٱللَّهَ يُدَٰفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓا۟ ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍۢ كَفُورٍ (۳۸)

22-38a: Sacrifice and war: For يُدَٰفِعُ refer to 2-251a. The subject of war is clearly introduced in this verse, which is the focus of the next section. It can be said that this is a reversion to the real topic of this chapter. Earlier, after stating: إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَٱلْمَسْجِدِ ٱلْحَرَامِ : Those who disbelieve and hinder (men) from Allah’s way and from the Sacred Mosque (22:25), it is clearly stated at the end of the same verse: وَمَن يُرِدْ فِيهِ بِإِلْحَادٍۭ بِظُلْمٍۢ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍۢ : And whoever inclines therein to wrong, unjustly, We shall make him taste a painful chastisement (22:25). That painful chastisement was destined to befall the enemies of the Holy Prophet Muhammad (peace by upon him) in the form of wars. In this way, the deep relationship which exists between sacrifice and war is also made clear. Thus, awakening the spirit of sacrifice in Muslims was a precondition to developing the ability in them to fight for the truth, and although Allah has attributed the defending of believers to Himself, it does not mean that the Muslims are supposed to passively wait. They are instructed to prepare themselves for war, and the way in which Allah will repel the enemy is also disclosed further on وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍۢ : And if Allah did not repel some people by others… (22:40).

22-26 And when We pointed to Abraham the place of the House, saying: Associate naught with Me, and purify My House for those who make circuits and stand to pray and bow and prostrate themselves.^a

وَإِذْ بَوَّأْنَا لِإِبْرَٰهِيمَ مَكَانَ ٱلْبَيْتِ أَن لَّا تُشْرِكْ بِى شَيْـًۭٔا وَطَهِّرْ بَيْتِىَ لِلطَّآئِفِينَ وَٱلْقَآئِمِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ (۲۶)

22-26a: بَوَّأْ – Refer to 3-121a and 2-61c. Since one of the meanings of باء is رجع to return, go back, revert hence بَوَّأْنَا can be interpreted in two ways: We made a place for him to return, and We gave him a place. Zajjaj has translated this as: We showed him the place of the Ka‘bah.

Purify the Ka‘bah : طَهِّرْ بَيْتِىَ purify My House, as narrated by Mujahid means to purify it from polytheistic images and practices (IJ). Structuring the verse by bringing طَهِّرْ after the mention of شِرِكْ shows that what is meant is the purification of the Ka‘bah from any kind of association with Allah. Further, purifying the Ka‘bah  for those who make circuits and stand to pray and bow and prostrate themselves can only mean the same: purification from any form of association. This same subject also appeared previously in 2:125 for which see 2-125c.

The association of Prophet Abraham with the Ka‘bah  is discussed in 2-125a-125c, and note 2-127a gives the details of who were the builders of Ka‘bah  and when they built it. The current measurements of the Ka‘bah are: height 43 feet, length 42.2 feet, width 36.2 feet.

22-27 And proclaim to men the Pilgrimage: they will come to thee on foot and on every lean camel, coming from every remote path:^a

وَأَذِّن فِى ٱلنَّاسِ بِٱلْحَجِّ يَأْتُوكَ رِجَالًۭا وَعَلَىٰ كُلِّ ضَامِرٍۢ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍۢ (۲۷)

22-27a: ضَامِرٍۢ – ضُمۡر and ضُمُر ھذال means lean, thin, and the meaning of اَضۡمَرَ is hide, conceal, keep secret (LA). Derived from it is ضمیر conscience, heart, mind, innermost because it is difficult to know what is going on inside, since it is not possible to clearly describe it. ضامر is a lean horse whose leanness is the result of being worked too hard and not because of ھذال emaciation (R). The word ضَامِرٍۢ indicates that people from far and wide will come to the Ka‘bah for pilgrimage despite having to bear many tribulations for this purpose.

عَمِيقٍۢ – عُمۡق means a distance that is due to depth. If the context is traveling, it means from distant paths (R).

The addressee in أَذِّن proclaim is generally considered to be Prophet Abraham. The various rites of Hajj were instituted by Prophet Abraham and the institution of Hajj was established through him. The proclamation in أَذِّن is of the same type as in أَذَانٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِ : an announcement from Allah and His Messenger… (9:3). There are opinions stating that for Prophet Abraham’s voice to reach the world, the mountains were lowered and habitations were raised and the voice was carried to the babies in the wombs, and it continued for generations. These are mere fables. The voice of Prophet Abraham reached the world in the same manner that the teachings of prophets are carried to the world. Some consider the addressee in this verse to be the Holy Prophet Muhammad (peace be upon him) who was commanded to proclaim the Hajj during his last pilgrimage. However, this chapter is Makkan and its revelation during the last pilgrimage is inaccurate. The Holy Prophet is still addressed and the verse contains the Divine command making Hajj obligatory.

22-28 That they may witness benefits (provided) for them, and mention the name of Allah on appointed days over what He has given them of the cattle quadrupeds; then eat of them and feed the distressed one, the needy.^a

لِّيَشْهَدُوا۟ مَنَـٰفِعَ لَهُمْ وَيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ فِىٓ أَيَّامٍۢ مَّعْلُومَـٰتٍ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَـٰمِ ۖ فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْبَآئِسَ ٱلْفَقِيرَ (۲۸)

22-28a: بَآئِسَ   –  بَآئِسَ is one who has suffered بُؤۡس, for which refer to 2-177a, and بُؤۡس is one who is in severe distress because of poverty (R).

Benefits of Hajj: مَنَـٰفِعَ is taken to include both worldly and spiritual benefits, while the real purpose is spiritual benefits. The generality of مَنَـٰفِعَ benefits reflects their greatness and abundance. While there is no doubt that the pleasure of Allah is the greatest benefit, the use of the plural form for benefits shows that different kinds of gains are included in the performance of Hajj. The spiritual benefits are by far the greatest and amongst these is the practical demonstration of equality which is a sight not seen anywhere else except in Hajj. Moreover, other benefits are all the Muslims supplicating together, Allah’s greatness and omnipotence affecting the heart, the creation of unity in the Muslim world, and providing opportunities to discuss proposals for the betterment of Islam and Muslims, etc.

The real purpose of the Hajj rites: أَيَّامٍۢ مَّعْلُومَـٰتٍ appointed days are generally taken to be the days of sacrifice; the day of Eid and the two days after it because there is a special mention of sacrifices here. Actually, the days of Hajj are also included in the appointed days with the sacrifice being the last stage of Hajj. Imam Abu Hanifa has taken the appointed days to be the first ten days of the month of Dhul Hajj. Simply taking the name of Allah at the time of sacrificing the animals is not intended, rather all the acts of worship leading up to the day of sacrifice are important. The words of this verse focus attention on the real purpose of sacrifice and moreover, it is made clear that all the rites of Hajj are for the remembrance of Allah. Verse 22:34 clearly explains how the real purpose of sacrifice is the remembrance of Allah. In the end of this verse, guidance is given on how to use the sacrificial meat, which includes its consumption by the family, friends, and relatives of the person making the sacrifice and its distribution to the poor and needy.

22-29 Then let them accomplish their needful acts of cleansing, and let them fulfil their vows and go round the Ancient House.^a

ثُمَّ لْيَقْضُوا۟ تَفَثَهُمْ وَلْيُوفُوا۟ نُذُورَهُمْ وَلْيَطَّوَّفُوا۟ بِٱلْبَيْتِ ٱلْعَتِيقِ (۲۹)

22-29a: تَفَث – means the dirt under the nails and things that should be removed from the body. Because the meaning of قضاء includes to cut, to severe, hence removing these things is what is meant (R).

عَتِيق – It means preceding, that which is ahead of others whether in terms of time, place, or status and hence something that is ancient is also called عَتِيق, as is someone who is bountiful, gracious, merciful and someone who has been freed from slavery. The Ka‘bah is called عَتِيق because it has always remained free from being dishonored by tyrants (R). عِتۡق is different from دِقّ which means liberty, freedom. عَتِيق is also the name of Abu Bakr Siddique because the Holy Prophet Muhammad (peace be upon him) said: اَنۡت عَتِيق اللّٰہ من النار You are freed from hell fire. In a hadith by Ibn Zubair, it is stated that the Holy Prophet said that the Ka‘bah is called عَتِيق because it has been freed from tyrannical attackers and no attacker has overpowered it. Its name of بَيْتِ ٱلْعَتِيقِ Ancient House is also because it is أَوَّلَ بَيْتٍۢ وُضِعَ لِلنَّاسِ the first house appointed by men (3:96). So, the meaning of عَتِيق is both ancient and free or of a high status. It is stated in Ruh al-Ma‘ani that Tubba planned an expedition against the Ka‘bah and was struck with paralysis, Abraha had designs against the Ka‘bah and the disastrous end of his expedition is remembered in the account of the People of the Elephant. The conquest of Makkah by Hajjaj ibn Yusuf in 697 C.E. was not meant to dishonor the Ka‘bah but its purpose was to expel Abullah ibn al-Zubair. The taking away of the Hajr e Aswad (Black Stone) by the Qarmatians probably belongs to the same category.

Emphasis on outwardly cleanliness: This verse teaches that after the sacrifice is over, the pilgrims can get their hair cut and leave the conditions imposed by ihram, but it has been phrased in language that states that they should do away with their dust and dirt. The word used for dirt is a word that literally means the dirt under the nails and the purpose of using this word is that avoiding some acts during the days of pilgrimage, such as not cutting the hair or clipping the nails is for a special purpose. Otherwise, Allah does not like that a Muslim should even have dirt under his nails. A lesson in maintaining a high level of personal hygiene is imparted, and a study of the Holy Prophet Muhammad’s (peace be upon him) life shows that he was very mindful of all aspects of personal hygiene.

Circumambulation on the Day of Sacrifice and Circumambulation on the Day of Departure: Fulfil their vows may mean completing the rites of pilgrimage and Ibn Abbas has associated this with the final act of sacrifice. It can also mean such good acts that a person imposes on himself. The circumambulation mentioned here is طواف افاضہ which is done on the Day of Sacrifice, but some have taken it to mean طواف الصدر circumambulation performed on the Day of Departure.

22-30 That (shall be so). And whoever respects the sacred ordinances of Allah, it is good for him with his Lord. And the cattle are made lawful for you, except that which is recited to you, so shun the filth of the idols and shun false words,^a

ذَٰلِكَ وَمَن يُعَظِّمْ حُرُمَـٰتِ ٱللَّهِ فَهُوَ خَيْرٌۭ لَّهُۥ عِندَ رَبِّهِۦ ۗ وَأُحِلَّتْ لَكُمُ ٱلْأَنْعَـٰمُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ ۖ فَٱجْتَنِبُوا۟ ٱلرِّجْسَ مِنَ ٱلْأَوْثَـٰنِ وَٱجْتَنِبُوا۟ قَوْلَ ٱلزُّورِ (۳۰)

22-30a: ذَٰلِكَ – This and similar other demonstrative pronouns are put within two discourses as a separation and it means that shall be so (RM).

حُرُمَـٰتِ – It is the plural of حُرمة. It means things it is mandatory to respect and includes all the sites where the various rites of Hajj are performed. Ibn Zaid says these are five things مشعر حرام Muzdalifah, a site between Arafat and Mina– مسجد حرام The Sacred Mosque – بیت حرام Ka‘bah – شھر حرام Sacred Months or Sacred City Makkah – مُحرم  a person in the state of ihram.

 أَوْثَـٰنِ – وَثۡن that which is stationary and does not move and وَثۡن صنم is an idol or a small idol. Ibn al-Athir differentiates between وَثَن and صَنَم by stating that وَثۡن is that which has a body whether it is made of gemstones, wood, or stones. For example, an idol in the shape of a man made to stand on a pedestal and worshipped, and صَنَم is a face without a body. Some take the two to have the same meaning and do not make a distinction between the two (LA).

After mentioning the outward dust and dirt, the uncleanliness within the soul is also mentioned, that is the impurity of idols and the impurity of falsehood. Ka‘bah is the symbol of Allah’s Unity and speaking the truth, like the Unity of Allah, is the root of all goodness. Thus, it is pointed out that if a person performs Hajj, he should also protect himself from all forms of internal uncleanliness. Cattle are an integral part of the rites of Hajj and hence it is natural to mention them. Also, many polytheistic practices are associated with quadrupeds.

22-31 Being upright for Allah, not associating aught with Him. And whoever associates (aught) with Allah, it is as if he had fallen from on high, then the birds had snatched him away, or the wind had carried him off to a distant place.^a

حُنَفَآءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِۦ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخْطَفُهُ ٱلطَّيْرُ أَوْ تَهْوِى بِهِ ٱلرِّيحُ فِى مَكَانٍۢ سَحِيقٍۢ (۳۱)

22-31a: سَحِيقٍۢ – سَحۡق means to crush, powder, pulverize, and the meaning of سُحۡق is بُعۡد that is remoteness, farness as in فَسُحْقًۭا لِّأَصْحَـٰبِ ٱلسَّعِيرِ …so far (from good) are the inmates of the burning fire (67:11). The meaning of سحیق is بعید remote, distant, faraway (LA).

The indignity in polytheism: The result of polytheism is explained in this verse. Belief in Unity elevates the status of a person, while associating partners with Allah denigrates a person.  A polytheist humiliates himself to a level that greater humiliation is not possible. The term خَرَّ مِنَ ٱلسَّمَآءِ fallen from on high is used because by nature humans are given a very high status and adopting polytheism is to fall from that high standing. The metaphor of the birds had snatched him away represents not rejecting the mean and base desires that misguide. A person who thus lowers himself never finds peace in his heart, and the metaphor of the wind having carried him away off to a distant place means to stray so far in erroneous ways that its ultimate result is destruction.

22-32 That (shall be so). And whoever respects the ordinances of Allah, this is surely from the piety of hearts.^a

ذَٰلِكَ وَمَن يُعَظِّمْ شَعَـٰٓئِرَ ٱللَّهِ فَإِنَّهَا مِن تَقْوَى ٱلْقُلُوبِ (۳۲)

22-32a: The purpose of the Hajj rites: Although there are outward actions in every worship, as for example during Hajj, the real purpose of these acts is to bring about a change in the condition of the heart and to foster righteousness in it. Hence it is advised to obey the orders of Allah to create reverence for Him and His commands. For شَعَـٰٓئِرَ ٱللَّهِ refer to 5-2a. This includes all those affairs for which a person has been made responsible in Islamic jurisprudence, including restrictions and obligations, with specific reference to the rites of Hajj and sacrifices.

22-33 Therein are benefits for you for a term appointed, then their place of sacrifice is the Ancient House.^a

لَكُمْ فِيهَا مَنَـٰفِعُ إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى ثُمَّ مَحِلُّهَآ إِلَى ٱلْبَيْتِ ٱلْعَتِيقِ (۳۳)

22-33a: مَحِلُّ –  is a verbal noun beginning with the letter م (مصدر میمی) and the meaning of مَحِلُّ الدّین is the maturity period of a loan (LA) or the time for slaughtering the camel for sacrifice (RM). The reference in فیھا is to sacrifices as is manifest from the subject of the next section. Some commentators have taken فیھا  to refer to all the rites of Hajj and مَحِلُّهَآ as people leaving the state of ihram. If we consider فیھا  as all limitations and obligations, the meaning can also be that the final destination of the spiritual wayfarer and the culmination of the religious obligations is Hajj, because its rites manifest the extremely loving relationship of a person with Allah. Other acts of worship create more a sense of humble submission to God. The term بَيْتِ ٱلْعَتِيقِ is possibly adopted to indicate that a person frees himself from all other relationships and gives himself to Allah. Because Hajj is the subject of this section, there is no need to limit the term شَعَـٰٓئِرَ ٱللَّهِ to sacrifices, and hence the last-mentioned interpretation appears to be what is intended in the Quran. Even if a limitation is imposed on the meaning of شَعَـٰٓئِرَ ٱللَّهِ and it is limited to sacrifices, it must be remembered that sacrificing an animal symbolizes the sacrifice of a person’s animal passions. Refer to the next note for more details.

22-23 Surely Allah will make those who believe and do good deeds enter Gardens wherein flow rivers — they are adorned therein with bracelets of gold and (with) pearls. And their garments therein are of silk.

إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍۢ وَلُؤْلُؤًۭا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌۭ (۲۳)

22-24 And they are guided to pure words, and they are guided to the path of the Praised One.^a

وَهُدُوٓا۟ إِلَى ٱلطَّيِّبِ مِنَ ٱلْقَوْلِ وَهُدُوٓا۟ إِلَىٰ صِرَٰطِ ٱلْحَمِيدِ (۲۴)

22-24a: The guidance mentioned in this verse is for life in this world and by طَيِّبِ مِنَ ٱلْقَوْلِ pure words is meant the affirmation of Divine Unity or confirmation of all things good. صِرَٰطِ ٱلْحَمِيدِ path of the Praised One is a descriptive compound, indicating a path that is commendable and involves performing good deeds of all kinds, because it is by acting on faith that one walks on this path. This verse shows that heaven is created of the good things one says and the good things one does. Some have taken حَمِيدِ in صِرَٰطِ ٱلْحَمِيدِ as the attributive name of Allah, and by the path of Allah is meant the path revealed by Him, which is Islam.

22-25 Those who disbelieve and hinder (men) from Allah’s way and from the Sacred Mosque, which We have made equally for all men, (for) the dweller therein and the visitor. And whoever inclines therein to wrong, unjustly, We shall make him taste of painful chastisement.^a

إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَٱلْمَسْجِدِ ٱلْحَرَامِ ٱلَّذِى جَعَلْنَـٰهُ لِلنَّاسِ سَوَآءً ٱلْعَـٰكِفُ فِيهِ وَٱلْبَادِ ۚ وَمَن يُرِدْ فِيهِ بِإِلْحَادٍۭ بِظُلْمٍۢ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍۢ (۲۵)

22-25a: The verse makes it clear that this is an account of the disbelievers of Makkah whose evil acts stopped people from accepting Islam and worshipping in the Sacred Mosque. Their persecution of Muslims had reached its peak, which led to the Muslims leaving Makkah and fleeing elsewhere.

Sale and renting of houses in Makkah: While describing the sacredness of the Sacred Mosque, it is stated that Allah has made it equally for all, the Makkans and those traveling from elsewhere. Some people have concluded that it is not permissible to charge rent from pilgrims, and some have taken this further and held that selling houses in Makkah is also not permissible. However, according to Imam Shafi’i renting and selling houses in Makkah is permissible, and this appears to be the correct position. The verse only counters the act of the disbelievers who hindered the Muslims from the Sacred Mosque, by stating that the Mosque is made equally for residents and visitors, meaning that there should be unfettered access for all to come and worship in it. The sale of houses is proven from tradition and Caliph Umar, for example, purchased Darul Sajan. It must be conceded, however, that there are narrations suggesting the opposite as well. For example, a person installed a door to his house and Caliph Umar showed his displeasure and said to the person that you are denying pilgrims a place in your house. The man replied that he had installed the door to safeguard the possessions of the pilgrims. The most that can be derived from the above account is that it is the duty of anyone who has extra accommodation in his house to lodge the pilgrims. However, there is a saying of Ibn Umar that whoever charges rent for houses in Makkah puts fire in his belly. Logically, there is no reason why rent cannot be charged for a house that it is permissible to sell.

What is meant by مَن يُرِدْ فِيهِ بِإِلْحَادٍۭ بِظُلْمٍۢ whoever inclines therein to wrong unjustly: Refer to 16-103a for الحاد and the meaning of اَلۡحَدَ فلان is مال عن الحق (R) he inclined away from the truth or that he parted from the truth. The use of the word الحاد for Ka’bah means to prevent its purpose from being fulfilled, since Allah has made it a House for His worship and a place of refuge and a focal point for the people. Any person who prevents people from visiting is said to create الحاد in it. بِظُلْمٍۢ is added to draw attention to the injustices that were being inflicted on the Muslims. Other actions that have been included in the meaning of الحاد like associating partners with Allah, hoarding food grains, etc., can be included in من وجهٍ الحاد but are not the main purpose.       

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. 

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)