Tag: hadith

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)

Name: The name of this chapter is Al Hajj and it has ten sections and one hundred and seventy-eight verses. Its name is based on the command to perform Hajj which is given in this chapter. Hajj is the fourth pillar of faith in Islam. It creates a sense of love and longing in the hearts and takes faith to the level of perfection. When the love for Allah reaches its peak, one is willing to sacrifice everything one possesses for the sake of Allah, to the extent of giving up one’s life in the way of Allah. This passion was needed by the Muslims of that time because the disbelievers had decided to destroy the Muslims with their swords. Accordingly, this chapter is named Al Hajj.

Summary: This chapter begins with the mention of زَلْزَلَةَ ٱلسَّاعَةِ  the shock of the Hour which is refers to the destruction of a nation opposing the truth. This is followed by the importance of accountability for one’s actions. The second section states that the truth will certainly be helped and no earthly power can stop this assistance. The third section, after mentioning the good end of the followers of the truth, states that the believers have been unjustly stopped from visiting the Ka‘bah and have been treated tyrannically in a place of sanctity. The fourth section narrates the origin of the Ka‘bah and mandates the performance of Hajj. The fifth section discusses the real rationale for sacrifice which is a necessary component of Hajj. The sixth section transitions to the necessity of fighting because the need for it had arisen and great sacrifices were required. The seventh section mentions the enemies of truth and their final sequel. The eighth section foretells the success of the believers and the ninth presents the Unity of Allah as a strong doctrine that was given to all the nations of the world and it is to this Unity that this religion invites. The last section mentions the weak and irrational nature of creeds that associate partners with Allah and give glad tidings to Muslims. It urges Muslims to uphold and spread the truth as the basis of their success.

Relation with previous chapter: The last chapter dealt generally with the triumph of prophets and the destruction of their opponents, while this chapter gives the same principle applied in more detail to the Holy Prophet Muhammad (peace be upon him). It promises that he will be given salvation from his opponents but wars would be necessary to achieve this.

Period of revelation: Some people consider this chapter to have been revealed in Madinah and others have held it to have been revealed entirely in Makkah. It is narrated by Ibn Abbas that apart from the four verses, beginning with هَـٰذَانِ خَصْمَانِ These are two adversaries in verse nineteen till verse twenty-two, this chapter is Makkan. For those four verses some consider خَصْمَانِ two adversaries to refer to the two opponents in the Battle of Badr, hence their revelation in Medina is argued. The hadith lacks an authentic chain of narration. However, the reference in this chapter to the permission to fight and to the migration of the Holy Prophet Muhammad (peace be upon him) makes it virtually certain that the revelation of this chapter took place at the end of the Makkan period, and it is possible that some verses may have been revealed after the Migration.

21-94   So whoever does good deeds and is a believer, there is no rejection of his effort, and We surely write (it) down for him.^a

فَمَن يَعْمَلْ مِنَ ٱلصَّـٰلِحَـٰتِ وَهُوَ مُؤْمِنٌۭ فَلَا كُفْرَانَ لِسَعْيِهِۦ وَإِنَّا لَهُۥ كَـٰتِبُونَ (۹۴)

21-94a: كُفْرَان – The کُفۡر of a blessing and كُفْرَان both mean to refrain from thanking  and to hide it, and this is the meaning here. كُفْرَان is generally used for denial of physical blessings while کُفۡر is used mostly for religion and کفور is used both for physical and religious purposes, as in فَأَبَى ٱلظَّـٰلِمُونَ إِلَّا كُفُورًۭا : …But the wrongdoers consent to naught but denying (17:99); إِمَّا شَاكِرًۭا وَإِمَّا كَفُورًا :…he may be thankful or unthankful (76:3).

Good news for the believers: After mentioning the tribe of prophets and their deliverance from difficulties and giving good news to the Holy Prophet Muhammad (peace be upon him), the narrative moves to ordinary believers so that they too may be reassured that if they follow in the footsteps of prophets they would be favored similarly. Allah appreciates the work of whoever strives in His way and this verse is about striving to propagate the truth, because in the next verse  those who were destroyed for opposing the truth are discussed.

21-95   And it is forbidden to a town which We destroy: they shall not return.

وَحَرَٰمٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَـٰهَآ أَنَّهُمْ لَا يَرْجِعُونَ (۹۵)

21-95a: حَرَٰمٌ – The meaning of حرام as forbidden is explained in 2-144a. If this meaning is taken, then لایرجعون will be for emphasis and the structure of the sentence will be: It is forbidden for a habitation that We destroy to oppose the truth, because they do not return. حرام has another meaning as well, namely obligatory and in this sense it appears in the poetry of the period of ignorance, as in: فَاِنَّ حرامًالا اری الدَّھَر باکیا ۔ عَلی شجرہ الَّا بَکیَتُ علی عمرو It is obligatory on me that I should not see anyone crying on his sorrow without weeping over Umru. This second meaning of حَرَٰمٌ is more suitable here, but both the meanings end up imparting the same understanding.

The dead cannot return to this earth: It is stated very clearly in a narration of Ibn Abbas that those who die will not return to earth till the Day of Judgment, in other words, they will not come back to this world. Another interpretation is that those for whom the decree of destruction has been issued will not repent. The first interpretation is clearer (IK). If the context is kept in mind, it becomes obvious: those who are caused to die by Allah will not return to this earth. The theme is prophets and their deliverance from opponents and enemies, and their narratives convey that a nation destroyed for opposing the truth does not come back to the earth to continue their oppression. However, the rule is generalized by stating that those who die do not return to this world. Similarly, in the last verse, specific circumstances are generalized into a common rule. This is supported by a hadith in Sunan an-Nasai and Sunan Ibn Majah reproduced in 3-49f. It is stated that Jabir, son of Abd Allah, who was slain in a battle with the enemies of Islam, on being asked by the Almighty what he desired the most, expressed a wish to go back into the world and be slain again in the cause of the Truth, but received the reply that this could not be, for:

 قد سبق منی انھم لا یرجعون the word has already gone forth from Me that they shall not return.

21-96   Even when Gog and Magog are let loose and they sally forth from every elevated place.^a

حَتَّىٰٓ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍۢ يَنسِلُونَ (۹۶)

21-96a: حَدَبٍۢ – means to be hunchbacked from which حَدَب is derived, meaning elevated land. حَدَب الماء is the height of a wave of water (LA).

Muslims and the sallying forth of Gog and Magog: For details on Gog and Magog, refer to 18-94a. By the letting loose of Gog and Magog is meant their emergence which will happen in end times according to the Hadith. In many hadith, the emergence of Antichrist and Gog and Magog is mentioned together. The emergence of Gog and Magog is mentioned in association with calamities and difficulties arising specifically for Muslims, to the point where it is stated that they will retreat to their cities and homes. This shows clearly that the Muslims will lose their kingdom and political power. In some hadith, it is mentioned that Gog and Magog will drink all the water of the rivers, and this may be because water is the source of life and it means they will devour the means of livelihood of other nations and particularly those of Muslims. Sallying forth from every elevated place clearly indicates they will capture or dominate all the strategic and important places on land and in the sea. Accordingly, the hadith states that they will cover the whole land.

For the meaning of نسل refer to 2-205a. The meaning of  حَدَبٍۢ يَنسِلُونَ is also apparent from a hadith in which it is stated: لا یدان لا حدبقتا لہم no nation in the world will have the power to fight with them. Their final condition is mentioned as: وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍۢ يَمُوجُ فِى بَعْضٍۢ : And on that day, We shall let some of them surge against others… (18:99), showing that they will fight with each other and that will be the cause of their destruction. The reason why Gog and Magog are mentioned here is because the narrative is of the destruction of the opponents of the truth, and the impossibility of their return. Hence it is stated that even powerful and mighty people, who will be occupying all the elevated places of the world and with whom no one will have the ability to fight, would also be subject to this law. They will finally be destroyed and will not return after their destruction.

21-97   And the True Promise draws nigh, then lo! the eyes of those who disbelieve will be fixedly open: O woe to us! Surely we were heedless of this; nay, we were unjust.^a

وَٱقْتَرَبَ ٱلْوَعْدُ ٱلْحَقُّ فَإِذَا هِىَ شَـٰخِصَةٌ أَبْصَـٰرُ ٱلَّذِينَ كَفَرُوا۟ يَـٰوَيْلَنَا قَدْ كُنَّا فِى غَفْلَةٍۢ مِّنْ هَـٰذَا بَلْ كُنَّا ظَـٰلِمِينَ (۹۷)

21-97a: شَـٰخِصَةٌ – a standing person visible from a distance is called شَخۡصٌ  (R). شَخَصَ بَصَرُ فلانٍ means the eyes stare fixedly without blinking. A hadith mentioning a deceased person states: اذا شَخَصَ بَصَرَہٗ which is a state where the eyelashes are raised, vision gets restricted and is unable to focus on an object. When an anxiety provoking event confronts a person, it is called شخص به (LA) as in: تَشْخَصُ فِيهِ ٱلْأَبْصَـٰرُ …when the eyes will stare (in terror (14:42).

Commentators have taken وَعْدُ ٱلْحَقُّ to mean the Day of Judgment, but it can also mean death or the time of the destruction or diminution of power. Since the narrative is about the disbeliever’s destruction, the latter interpretation is the most plausible. At that time, the disbelievers will declare their acceptance of the truth to which they paid no attention and were unjust in opposing it. This admission is another reference to their acceptance of the truth.

21-98   Surely you and what you worship besides Allah are fuel of hell; to it you will come.^a

إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَٰرِدُونَ (۹۸)

21-98a: حَصَبُ – حَصَب and حَصۡبَة are pebbles or gravel and حَصۡب is to throw pebbles. حَصَب is used for wood and other items thrown into the fire to fuel it. This is the meaning here. According to some, in the dialect of the people of Yemen حَصَب and حَطَب have the same meaning (LA), and some have taken the meaning of حَصَب as simply ما یُرۡمیٰ بهٖ something that is thrown.

For the disbelievers or the opponents of truth to be the fuel of the fire of hell is obvious, but what is meant by مَا تَعْبُدُونَ what you worship? Some have said that only idols are meant because مَا is used for things without awareness, and there are some hadith in which all kinds of deities are included in مَا تَعْبُدُونَ and the only exception created is for إِنَّ ٱلَّذِينَ سَبَقَتْ لَهُم مِّنَّا ٱلْحُسْنَىٰٓ Those for whom the good has already gone forth from Us …(21:101). However, refer to 10:68 where it is shown that on this occasion only those false deities are meant who present themselves as deities, indicating the leaders who made the people to do their bidding contrary to what God had ordered and who made them oppose the truth. If this interpretation is not adopted then the sun, moon, stars, winds, clouds, rivers, trees, stones, dogs, cats and many other animals are included in the category of deities because in different times, at different places and by different people, all have been worshipped. However, they will not all be gathered on the Day of Judgment to be put in the fire, and neither is there any benefit in burning them. Hence, by مَا تَعْبُدُونَ is meant the elders and leaders of the disbelievers whose presence in hell fire is frequently mentioned. They had worshipped deities or imposed such obedience on their followers which was tantamount to worship. That is why they deserved to be in the fire. This is also what is conveyed by لَوْ كَانَ هَـٰٓؤُلَآءِ ءَالِهَةًۭ Had these been gods…, namely, if they had been as they represented themselves, they would not have entered hell.

21-99   Had these been gods, they would not have come to it. And all will abide therein.

لَوْ كَانَ هَـٰٓؤُلَآءِ ءَالِهَةًۭ مَّا وَرَدُوهَا ۖ وَكُلٌّۭ فِيهَا خَـٰلِدُونَ (۹۹)

21-100 For them therein is groaning and therein they hear not.

لَهُمْ فِيهَا زَفِيرٌۭ وَهُمْ فِيهَا لَا يَسْمَعُونَ (۱۰۰)

21-101 Those for whom the good has already gone forth from Us, they will be kept far off from it—^a

إِنَّ ٱلَّذِينَ سَبَقَتْ لَهُم مِّنَّا ٱلْحُسْنَىٰٓ أُو۟لَـٰٓئِكَ عَنْهَا مُبْعَدُونَ (۱۰۱)

21-101a: سَبَقَتْ – The literal meaning of سَبۡق is to get ahead while walking. Among its derivative uses are something being issued, something having happened, something that has occurred before, as in لَوْلَا كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ : And had not a word gone forth from thy Lord… (20:129) (R).

These are people who have attained heaven on earth, having reached the level where their soul is at rest. That is why it is stated that goodness has already reached them.

21-102 They will not hear the faintest sound of it and they will abide in that which their souls desire.^a

لَا يَسْمَعُونَ حَسِيسَهَا ۖ وَهُمْ فِى مَا ٱشْتَهَتْ أَنفُسُهُمْ خَـٰلِدُونَ (۱۰۲)

21-102a: حَسِيس – For حِسّ refer to 3-52a and 3-152a. حَسِيس and حِسّ can also be taken to mean movement (R).

ٱشْتَهَتْ – شہیَ الشئ and اِشۡتہاہُ means to love something and become inclined to it (LA).

What is it that believers love and are inclined towards? In this world, believers can live with meager possessions, since their real desire and wish is to attain the pleasure of Allah. That is why Allah’s pleasure is the greatest blessing of paradise, as stated in: وَرِضْوَٰنٌۭ مِّنَ ٱللَّهِ أَكْبَرُ : And greatest of all is Allah’s goodly pleasure (9:72).

21-103 The great Terror will not grieve them, and the angels will meet them: This is your day which you were promised.^a

لَا يَحْزُنُهُمُ ٱلْفَزَعُ ٱلْأَكْبَرُ وَتَتَلَقَّىٰهُمُ ٱلْمَلَـٰٓئِكَةُ هَـٰذَا يَوْمُكُمُ ٱلَّذِى كُنتُمْ تُوعَدُونَ (۱۰۳)

21-103a: فَزَع – فَزَع is the terror and anxiety experienced on seeing a frightening spectacle and it is from the genus of جَزَع which is a paralyzing sorrow that stops a person from his purpose. The word fear can be used about Allah, but not فَزَع . Examples of its usage are: فَفَزِعَ مَن فِى ٱلسَّمَـٰوَٰتِ وَمَن فِى ٱلْأَرْضِ : …those in the heavens and those in the earth will be struck with terror (27:87) and وَهُم مِّن فَزَعٍۢ يَوْمَئِذٍ ءَامِنُونَ :…and they will be secure from terror that day (27:89). The meaning of  فَزَعَ الیہ is asked for help at the time of فَزَع terror and تفریع is the removal of فَزَع as in: حَتَّىٰٓ إِذَا فُزِّعَ عَن قُلُوبِهِمْ : …Until when fear is removed from their hearts… (34:23). ٱلْفَزَعُ ٱلْأَكْبَرُ is the horror of entering into the fire.

21-104 The day when We roll up heaven like the rolling up of the scroll of writings. As We began the first creation, We shall reproduce it. A promise (binding) on Us. We shall bring it about.

يَوْمَ نَطْوِى ٱلسَّمَآءَ كَطَىِّ ٱلسِّجِلِّ لِلْكُتُبِ ۚ كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍۢ نُّعِيدُهُۥ ۚ وَعْدًا عَلَيْنَآ ۚ إِنَّا كُنَّا فَـٰعِلِينَ (۱۰۴)

21-104a: نَطْوِى – طوی (infinitive طَیّ ) means rolled up and another meaning of طَیّ is a lifetime passing, as in a poetic verse طَوَتۡكَ خَطُوۡبُ دَھۡرِكَ بَعۡدَ نَشۡرٍ After a lifetime of misfortunes of this world had flattened you out, death rolled you up and in وَٱلسَّمَـٰوَٰتُ مَطْوِيَّـٰتٌۢ بِيَمِينِهِۦ :…and heavens rolled up in His right hand… (39:67). The verse can be interpreted with either meaning with the same outcome: the end of life. (R). The meaning of طوی البلاد is went from town to town (LA).

سِجِلّ  – For سَجۡل refer to 11:82a. سِجِلّ is a register, official record book and according to some it means a scribe. Another meaning of سِجِلّ is a collection containing books (LA) referring to the act of writing.

Rolling up of heaven or annihilating it: Both the terms appear to herald a great revolution, and كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍۢ نُّعِيدُهُۥ As We began the first creation, We shall reproduce it on the surface refers to the Day of Judgment, but there also seems to be a reference to the great revolution when disbelief will be uprooted and truth will be established in its place. This scene was played out during the life of the Holy Prophet Muhammad (peace be upon him) in Arabia. What is hinted at in this verse is described in more detail in the next verse, where it is stated that the righteous shall inherit the earth.    

21-105 And certainly We wrote in the Book after the reminder that My righteous servants will inherit the land.^a

وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنۢ بَعْدِ ٱلذِّكْرِ أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّـٰلِحُونَ (۱۰۵)

21-105a: The righteous servants will inherit the land: زَبُورِ – In Psalm 37:29, it states: “The righteous shall inherit the land” which this verse refers to. For details on Zabur, refer to 3-184a. By ٱلْأَرْضَ the Holy Land can be meant. Refer to 2-124b where it is shown that this land was promised to the children of Prophet Abraham. The successors of the lineage of Prophet Abraham are the Muslims and their temporarily losing control the Holy Land twice is in accordance with prophecies. By ٱلْأَرْضَ can mean ordinary land, and in that case the reference would be towards the rule and government of Muslims, as is clearly reported in the Hadith. The Holy Prophet Muhammad (peace be upon him) said: إن الله زوى لي الأرض فرأيت مشارقها ومغاربها، وإن أمتي سيبلغ ملكها ما زوي لي منها، وأعطيت الكنزين الأحمر والأبيض  My Lord shrank the earth for me and I was shown its eastern and western lands and the kingship of my Ummah will reach as far as the end of the eastern and western lands that were shown to me of the shrunken earth. I have been given two treasures, one red and one white. This hadith is found in Muslim, Abu Dawud, and Tirmidhi. It proved that the Holy Prophet prophesied the kingship of his Ummah beyond Arabia. The prevailing atmosphere of disbelief does not contradict this, because the hadith also contains the prophecy of the Holy Prophet being given two treasures – one red and the other white. The red treasure is the acceptance of Islam by the eastern nations, and the white treasure is the predominantly white western nations joining Islam. This is clear good news that Islam will spread in the western nations just as it did in the eastern nations. In any case, Muslims will be made rulers and that is why they are reminded that if they sincerely serve Allah, power will follow.

21-106 Surely in this is a message for a people who serve (Us).

إِنَّ فِى هَـٰذَا لَبَلَـٰغًۭا لِّقَوْمٍ عَـٰبِدِينَ (۱۰۶)

21-107 And We have not sent thee but as a mercy to the nations.^a

وَمَآ أَرْسَلْنَـٰكَ إِلَّا رَحْمَةًۭ لِّلْعَـٰلَمِينَ (۱۰۷)

21-107a: The Holy Prophet Muhammad (peace be upon him) was sent as a mercy to all nations: This is a reality of great importance because it is conveyed that not only was the message of the Holy Prophet for the whole world, he also came as a mercy for all nations and not to destroy and ruin his enemies. This is in sharp contrast to the Psalms which is full of prayers for the destruction and desolation of enemies. Not only did the Holy Prophet act mercifully towards his enemies, but Allah dealt with them mercifully too and limited their perdition to shattering their power and not the destruction and ruination of the whole nation. The explanation of these words is found in a hadith by Bukhari in which the Holy Prophet was asked to pray for the destruction of the disbelievers and his reply was: انی لم اُبۡعثُ لَعّاناً و اِنَّما بُعثۡتُ رَحۡمةً I have not been sent to curse but instead I have been sent as a mercy. Accordingly, Allah treated the Holy Prophet’s enemies mercifully. It is to emphasize this mercy that the Holy Prophet’s mercy is mentioned here, because the theme prior to this verse is that the righteous shall inherit the land which necessarily calls for the ruination and destruction of the enemies, so that the righteous may inherit their place. Hence it is stated, that this is not how it is going to be, because Allah has sent the Messenger as a mercy. The Muslims will inherit the land not by ruining the prior nations but by showing mercy to them. Accordingly, Islamic history shows us that no nation was destroyed.

A mercy for non-Muslims: The words of this verse show that the mercy of the Holy Prophet Muhammad (peace be upon him) is so widespread that not only friends, but also enemies will benefit from it. This applies to Muslims and non-Muslims and accordingly we find that many nations have benefitted from the teachings of the Quran and it has proved to be a blessing for them although they have not overtly converted to Islam. The European nations are benefiting from  رَحْمَةًۭ لِّلْعَـٰلَمِينَ mercy for all nations while being his enemies. These nations follow the principle of taking action to strive in their worldly affairs, which is the teaching of the Quran and not the Bible. They are systematic in all their endeavors, which is manifestly a part of the Islamic teachings which has created an orderly and sophisticated system of prayer and zakat. They do not waste time and are very mindful of it, and this is also an Islamic teaching. They keep their streets clean, which is following the Islamic teaching of: اماطة الا ذی عن الطریق  . The many good qualities we see in these nations can be directly linked to Islam.

21-108 Say: It is only revealed to me that your God is one God: will you then submit?

قُلْ إِنَّمَا يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَـٰهُكُمْ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ فَهَلْ أَنتُم مُّسْلِمُونَ (۱۰۸)

21-109 But if they turn back, say: I have warned you in fairness, and I know not whether that which you are promised is near or far.^a

فَإِن تَوَلَّوْا۟ فَقُلْ ءَاذَنتُكُمْ عَلَىٰ سَوَآءٍۢ ۖ وَإِنْ أَدْرِىٓ أَقَرِيبٌ أَم بَعِيدٌۭ مَّا تُوعَدُونَ (۱۰۹)

21-109a: اٰذنت – اَذِنۡتُهٗ بکذ and اٰذَنۡتُهٗ have the same meaning: to convey knowledge about a matter (R).  Refer to 2-97a and 2-279a.

عَلَىٰ سَوَآءٍ – Refer to 3-64a.

People are invited to accept the Oneness of God as a just proposition. In another place, it is stated: تَعَالَوْا۟ إِلَىٰ كَلِمَةٍۢ سَوَآءٍۭ بَيْنَنَا وَبَيْنَكُمْ :…come to an equitable word between us and you… (3:64).

21-110 Surely He knows what is spoken openly and He knows what you hide.

إِنَّهُۥ يَعْلَمُ ٱلْجَهْرَ مِنَ ٱلْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ (۱۱۰)

21-111  And I know not if this may be a trial for you and a provision till a time.

وَإِنْ أَدْرِى لَعَلَّهُۥ فِتْنَةٌۭ لَّكُمْ وَمَتَـٰعٌ إِلَىٰ حِينٍۢ (۱۱۱)

21-112 He said: My Lord, judge Thou with truth. And our Lord is the Beneficent, Whose help is sought against what you ascribe (to Him).^a

قَـٰلَ رَبِّ ٱحْكُم بِٱلْحَقِّ ۗ وَرَبُّنَا ٱلرَّحْمَـٰنُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ (۱۱۲)

21-112a: In times of trials and tribulations, one should turn to Allah and ask for His assistance, so that He decides in accordance with the truth, and spreads the truth in the world.

21-76   And Noah, when he cried aforetime, so We answered him, and delivered him and his people from the great calamity.

وَنُوحًا إِذْ نَادَىٰ مِن قَبْلُ فَٱسْتَجَبْنَا لَهُۥ فَنَجَّيْنَـٰهُ وَأَهْلَهُۥ مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ (۷۶)

21-77   And We helped him against the people who rejected Our messages. Surely they were an evil people, so We drowned them all.

وَنَصَرْنَـٰهُ مِنَ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَآ ۚ إِنَّهُمْ كَانُوا۟ قَوْمَ سَوْءٍۢ فَأَغْرَقْنَـٰهُمْ أَجْمَعِينَ (۷۷)

21-78   And David and Solomon, when they gave judgment concerning the field, when the people’s sheep strayed therein by night, and We were bearers of witness to their judgment.^a

وَدَاوُۥدَ وَسُلَيْمَـٰنَ إِذْ يَحْكُمَانِ فِى ٱلْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ ٱلْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَـٰهِدِينَ (۷۸)

21-78a: نَفَشَتْ – نَفَش means to fluff wool until its strands become separated from one another, known as carding, used in Surah Al Qariyah: كَٱلْعِهْنِ ٱلْمَنفُوشِ as carded wool. It also means for sheep, camels, etc., to spread out and graze without the knowledge of the shepherd (LA).

Why the incident of the straying of the sheep is significant: This incident is specifically mentioned, although Prophet David and Prophet Solomon used to decide many important matters of state in their capacity as kings, and the straying of sheep at night during grazing is a trivial matter. The purpose is to draw attention to how those who are connected with Allah, even if they become kings, pay the same attention to solving the grievances of their poor subjects as they do to important matters of state. Similar examples can be found during the caliphates of the rightly directed caliphs and some other Islamic kings, where these rulers habitually undertook physical hardships to serve the poorest among their subjects. This is the spirit that Islam seeks to establish in its rulers, in which the lowest of the subjects have access to the highest in the land. In modern democracies, bureaucratic hurdles and restrictions obstruct access to help, even more than the forbidding culture of autocratic kings. Simplicity, which is the real pride of humanity, appears completely missing.

21-79   So We made Solomon to understand it. And to each (of them) We gave wisdom and knowledge. And We made the mountains, declaring (Our) glory, and the birds, subservient to David. And We were the Doers.^a

  فَفَهَّمْنَـٰهَا سُلَيْمَـٰنَ ۚ وَكُلًّا ءَاتَيْنَا حُكْمًۭا وَعِلْمًۭا ۚ وَسَخَّرْنَا مَعَ دَاوُۥدَ ٱلْجِبَالَ يُسَبِّحْنَ وَٱلطَّيْرَ ۚ وَكُنَّا فَـٰعِلِينَ (۷۹)

21-79a: So We made Solomon to understand it: although Solomon was not a prophet during the lifetime of Prophet David. It is possible for a non-prophet to sometimes understand a matter better than a prophet.

Mountains declaring glory: The mountains declared the glory of Allah along with Prophet David. According to some commentators this was a miracle, just like the glorification of pebbles in the hand of the Holy Prophet Muhammad (peace be upon him) which was heard by other people. However, it is not mentioned as a miracle, which is a singular event, but as a matter of routine. The opinion of most people is that the glorification was heard only by Prophet David. Some have said that this glorification was not verbal but manifested by through nature. Although the language of the Quran does not include the birds in the glorification, some have opined that the birds also joined in.

Mountains and birds made subservient to Prophet David: An important point for reflection is that both here and in the Chapter Al-Saba, three things that are mentioned together:

1. The subservience of the mountains, which means the mountains being used by Prophet David and their glorification of Allah.
2. The birds serving Prophet David.
3. The manufacture of coats of mail.

The relevant passage in Chapter Al-Saba is: يَـٰجِبَالُ أَوِّبِى مَعَهُۥ وَٱلطَّيْرَ ۖ وَأَلَنَّا لَهُ ٱلْحَدِيدَ  أَنِ ٱعْمَلْ سَـٰبِغَـٰتٍۢ وَقَدِّرْ فِى ٱلسَّرْدِ : …O mountains, repeat praises with him, and the birds, and We made the iron pliant to him, Saying: Make ample (coats of mail), and assign a time to the making of coats of mail… (34:10-11).

These three things mentioned together in both places shows that there is a connection between them. The obvious use of coats of mail is in battles, and the Quran has further clarified this: لِتُحْصِنَكُم مِّنۢ بَأْسِكُمْ :…to protect you in your wars… (21:80). It is also known that there were lots of conquests under Prophet David which led to the kingdom of Israel becoming firmly established. Since the manufacture of coats of mail are clearly related to these conquests, it follows that the two other things must also relate to conquests, otherwise they would not be mentioned together.

Birds can have a connection with wars and conquests in two ways. Birds are known to have been used in wars for carrying messages and that is why birds are also mentioned in the narrative of Prophet Solomon. In my opinion, the subservience of the birds to Prophet David in the form of his putting them to use for carrying messages, is what is meant here. There is another way as well in which birds are associated with wars in Arabic poetry, as for example, in a verse by the poet Nalibga: اذا ماغَدا بالجیش حِلَّقَ فَوۡقَهٗ عصائِبُ طیر تَھۡتَدِی بعصائب When he marches out with his army, bands of birds form a circular canopy over him and move with him. The Bible also mentioned birds eating the fallen bodies of a defeated army: Thou shalt fall upon the mountains of Israel, thou, and all thy bands, and the people that is with thee: I will give thee unto the ravenous birds of every sort, and to the beasts of the field to be devoured (Ezekiel 39:4).

The subservience of the mountains and their glorification is the third point. In one way, everything in the earth and the heavens has been made subservient to humans. Accordingly, in another verse the subservience of the boats, rivers, the sun and the moon is mentioned, and it is even stated: وَسَخَّرَ لَكُم مَّا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ جَمِيعًۭا مِّنْهُ : And He has made subservient to you whatsoever is in the heaven and whatsoever is in the earth, all from Himself  (45:13). Also, everything glorifies Him: وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ : And there is not a single thing but glorifies Him (17:44). The specific mention of the glorification by the mountains must have a significance. Keeping in mind its connection with coats of mail and birds, in my opinion the subservience of the mountains and their glorifying means that Prophet David’s rule was established in the mountains, and the mountainous tribes who began to follow his rule and develop spiritually, glorified Allah. Furthermore, it is obvious that just as the entire Creation has been made subservient to humans, in the same way the mountains and birds were made subservient to Prophet David. The entire Creation is subservient to humans in the sense that it assists them in their affairs. As humans acquire more knowledge and gain greater power over Nature, its subservience to humans increases. For example, the wind is subservient to all humans and is constantly benefiting them, however those who gain more knowledge of it can get greater benefit from it, such that the wind becomes specifically more subservient to them.

Hence, the meaning of the subservience of birds and mountains is nothing more than that Prophet David made use of, and derived more benefit from, the birds and mountains than his contemporaries, and thus received greater assistance from them. This is also indicated by كُنَّا فَـٰعِلِينَ We were the Doers at the end of the verse. Everything glorifies Allah in its own way. The mountains also declare the glory of Allah in the same way that everything declares His glory, وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ :…but you do not understand their glorification (17:44). However, if by mountains is meant the inhabitants of mountains, or the mountainous tribes, just as by town is sometimes meant the inhabitants of the town, or is taken metaphorically to refer to powerful men (refer to 13-31a) then undoubtedly their glorification will be like that of Prophet David.

21-80   And We taught him the making of coats of mail for you, to protect you in your wars; will you then be grateful?^a

وَعَلَّمْنَـٰهُ صَنْعَةَ لَبُوسٍۢ لَّكُمْ لِتُحْصِنَكُم مِّنۢ بَأْسِكُمْ ۖ فَهَلْ أَنتُمْ شَـٰكِرُونَ (۸۰)

21-80a: لَبُوسٍۢ – لَبِسۡتُ means I wore and لَبَسۡتُ means I made it dubious or suspicious. لباس and لَبُوس are from the first derivation. What is worn is called مایُلَبَسُ . The meaning of لبوس is clothes but also weapons and it is the masculine noun. When coats of mail are meant, it is the feminine noun (LA).

Prophet David was taught to make coats of mail: All knowledge is given by Allah. It is not necessarily the first time coats of mail were used. Rather, as the commentators have written, they were further developed in the time of Prophet David. The meaning can also be that the use of coats of mail became more widespread in the reign of Prophet David. The commentators have also written that initially Prophet David received a stipend from the treasury for his living expenses, but later earned his living by selling coats of mail.

21-81   And to Solomon (We subdued) the wind blowing violent, pursuing its course by His command to the land which We had blessed, and We are ever Knower of all things.^a

 وَلِسُلَيْمَـٰنَ ٱلرِّيحَ عَاصِفَةًۭ تَجْرِى بِأَمْرِهِۦٓ إِلَى ٱلْأَرْضِ ٱلَّتِى بَـٰرَكْنَا فِيهَا ۚ وَكُنَّا بِكُلِّ شَىْءٍ عَـٰلِمِينَ (۸۱)

21-81a: In وَلِسُلَيْمَـٰنَ ٱلرِّيحَ And to Solomon the wind has  سخرنا subservience included in it, so it means the wind was made subservient to Prophet Solomon. Commentators write that the devils spread a mat, two and a half miles in length and two and a half miles in width, on the ground and Prophet Solomon along with his courtiers and other people would sit on it, while the birds would gather overhead to provide shade, and the wind would carry them to where they wanted. Others have described a strange structure which had thousands of houses that the devils lifted and then the wind would drive it. The Quran however is free of such elaborate stories. The wind being subservient to Prophet Solomon simply means that the wind assisted him in his work, in the same way that the wind normally assists. Probably تَجْرِى بِأَمْرِهِۦٓ travelling by his command refers to the winds assisting the boats in the sea or to the traveling of boats and it means that due to the favorable wind, the sail boats carried cargoes from distant lands to Syria, which is part of the Holy Land. The Jewish Encyclopedia narrates that the ships of Prophet Solomon journeyed between the Persian Gulf and the Gulf of Aqaba. This trade greatly increased wealth and gold in the kingdom and contributed to the magnificence and grandeur of Prophet Solomon. It is stated elsewhere in the Quran: وَسَخَّرَ لَكُمُ ٱلْفُلْكَ لِتَجْرِىَ فِى ٱلْبَحْرِ بِأَمْرِهِۦ : He has made the ships subservient to you to run their course in the sea by His command (14:32) and it is possible that بِأَمْرِهِ His command refers to the command of Allah. Here the wind is called عَاصِفَةًۭ violent and elsewhere in the Quran it is described as: تَجْرِى بِأَمْرِهِۦ رُخَآءً … running gently by his command… (38:36) showing that the violent wind was not destructive and despite its strength there was mildness in it.

21-82   And of the devils there were those who dived for him and did other work besides that; and We kept guard over them:^a

وَمِنَ ٱلشَّيَـٰطِينِ مَن يَغُوصُونَ لَهُۥ وَيَعْمَلُونَ عَمَلًۭا دُونَ ذَٰلِكَ ۖ وَكُنَّا لَهُمْ حَـٰفِظِينَ (۸۲)

21:82a: شَّيَـٰطِينِ – Every arrogant, rebellious and disobedient being, whether jinn or man is called شیطان . Refer to 2-14a. Rebellious humans are meant here as is shown from the work they performed, such as being divers.

يَغُوصُونَ – غَوۡص means to dive to the bottom of the water and to bring something out of it, and derived from it a person who suddenly stumbles onto something hidden, whether an item or knowledge, and brings it out is called غائض. Someone who does this frequently is called غوّاص .  Here by يَغُوصُونَ is meant the men performed uncommon works and other difficult tasks and is not limited to diving for pearls (R). Other actions they performed is mentioned in this verse as يَعْمَلُونَ عَمَلًۭا دُونَ did other work and their detail is given in another verse as: يَعْمَلُونَ لَهُۥ مَا يَشَآءُ مِن مَّحَـٰرِيبَ وَتَمَـٰثِيلَ وَجِفَانٍۢ كَٱلْجَوَابِ وَقُدُورٍۢ رَّاسِيَـٰتٍ : They made for him what he pleased of synagogues and images, and bowls (large) as watering-troughs and fixed cooking-pots… (34:13).

The شَّيَـٰطِينِ (devils) were divers and builders: It is very clear from the dictionary description of شیطان that this word is also used for rebellious humans and the use of شَّيَـٰطِينِ for humans is very clearly used in the Quran. In many places in the Quran, the commentators have unanimously taken شَّيَـٰطِينِ to mean leaders as in وَإِذَا خَلَوْا۟ إِلَىٰ شَيَـٰطِينِهِمْ :…and when they are alone with their devils… Even though deep sea divers are mentioned in the verse, work that has historically been done by humans and even now is done by them, the commentators insist that the reference here is to actual devils who were the deep-sea divers. As an explanation for كُنَّا لَهُمْ حَـٰفِظِينَ We kept guard over them the commentators insist that there was a party of angels and believing jinn that were appointed to guard them. Those devils also did the work of builders: وَٱلشَّيَـٰطِينَ كُلَّ بَنَّآءٍۢ وَغَوَّاصٍۢ And the devils, every builder and diver (38:37). If these commentators are to be believed, in that time all the tasks that are performed by humans currently, were performed by devils. Further, the devils during this period were not the instigators of evil, as if Allah only later formulated their function, described in the hadith:  ان الشیطان یجری من ابن اٰدم مجری الدم Indeed the devil flows through the son of Adam like the flow of blood (Hadith Bukhari and Muslim). By making simple words of the Quran into something strange and introducing extraordinary narrations into the straightforward statements of the Quran, the greatness of the Quran is not enhanced and instead it is harmed. These workers are called شَّيَـٰطِينِ because they belonged to rebellious tribes that Solomon had conquered and subdued, and some of them were taken captives and made to work as prisoners, as is stated in: ءَاخَرِينَ مُقَرَّنِينَ فِى ٱلْأَصْفَادِ others fettered in chains (38:38) and this is the reason for the statement كُنَّا لَهُمْ حَـٰفِظِينَ We kept guard over them. Were it not for Allah’s protection, it would not have been easy to get them to work.

21-83   And Job, when he cried to his Lord: Distress has afflicted me! And Thou art the most Merciful of those who show mercy.^a

وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُۥٓ أَنِّى مَسَّنِىَ ٱلضُّرُّ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ (۸۳)

21-83a: The distress afflicting Prophet Job: The Quran has not given any details about Job’s ضرّا distress. Commentators have garnered some information from the Bible and expanded upon it to come up with a story of extreme infirmity. Although this is possible, the reality is that the distress of prophets is of a different nature, which requires even greater patience than needed to deal with physical illnesses. According to these verses, and confirmed from other verses in the Quran, Prophet Job became separated from his family.

21-84   So We responded to him and removed the distress he had, and We gave him his people and the like of them with them: a mercy from Us and a reminder to the worshippers.^a

فَٱسْتَجَبْنَا لَهُۥ فَكَشَفْنَا مَا بِهِۦ مِن ضُرٍّۢ ۖ وَءَاتَيْنَـٰهُ أَهْلَهُۥ وَمِثْلَهُم مَّعَهُمْ رَحْمَةًۭ مِّنْ عِندِنَا وَذِكْرَىٰ لِلْعَـٰبِدِينَ (۸۴)

21-84a: What is meant by giving Prophet Job his people and the like of them: It has been said that all the children of Prophet Job died, and Allah brought them back to life. This is how ءَاتَيْنَـٰهُ أَهْلَهُgave him his people has been interpreted, but there is no mention in the Quran of their dying or coming back to life. Gave him simply means they were reunited. This is not all, Allah blessed him with even more progeny. Ibn Asakir has narrated from Ibn Abbas that the Holy Prophet Muhammad (peace be upon him) was asked about this, and he replied: رد اللّٰہ تعلیٰ امراتهٗ الیه و زاد فی شبابہا حتی ولدت لهٗ ستةً وعشرین ذکرا  Allah returned his wife to him and extended her youthfulness so that she gave birth to twenty six sons for him (RM). The words at the end of the verse ذِكْرَىٰ لِلْعَـٰبِدِينَ reminder to the worshippers is meant to convey that Allah does not deprive those who worship Him from worldly blessings.

21-85   And Ishmael and Idris and Dhu-l-Kifl; all were of the patient ones;^a

وَإِسْمَـٰعِيلَ وَإِدْرِيسَ وَذَا ٱلْكِفْلِ ۖ كُلٌّۭ مِّنَ ٱلصَّـٰبِرِينَ (۸۵)

21-85a: Who was Dhu-l-Kifl: There is difference of opinion about the identity of Dhu-l-Kifl. Among the names of prophets to whom this title is said to belong, are Zacharias, Elias, and Joshua Yusha bin Nun. Rodwell has written on the authority of a traveler that the Arabs call Ezekiel as Kifl. Commentators write that according to the Jews, by Dhu-l-Kifl is meant Prophet Ezekiel. In view of these two testimonies the identification of Dhu-l-Kifl as Prophet Ezekiel seems to be correct.

After the mention of Prophet Job who is an excellent exemplar of patience, other prophets are talked about who also exemplified patience in their own times. The crowning member of this group is Prophet Ishmael who put his neck under the knife even before he had reached adulthood. Prophet Ezekiel is also an excellent exemplar of patience, because he was raised when Jerusalem had been destroyed, and this was a period of great hardship for the Israelites.

21-86   And We admitted them to Our mercy; surely they were of the good ones.

وَأَدْخَلْنَـٰهُمْ فِى رَحْمَتِنَآ ۖ إِنَّهُم مِّنَ ٱلصَّـٰلِحِينَ (۸۶)

21-87   And Dhu-l-Nun, when he went away in wrath, and he thought that We would not straiten him, so he called out among afflictions: There is no God but Thou, glory be to Thee! Surely I am of the sufferers of loss.^a

وَذَا ٱلنُّونِ إِذ ذَّهَبَ مُغَـٰضِبًۭا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَىٰ فِى ٱلظُّلُمَـٰتِ أَن لَّآ إِلَـٰهَ إِلَّآ أَنتَ سُبْحَـٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّـٰلِمِينَ (۸۷)

21-87a: ذَا ٱلنُّونِ – نُون means a big fish and Prophet Jonah is called ذَا ٱلنُّونِ Dhu-l-Nun because of a fish that took him into its mouth (R).

نَّقْدِرَ عَلَيْهِ – قَدۡر means to estimate, assess, value. The meaning of قَدَرۡتُ عَلَیۡهِ الشئَ is ضیّقتُه‘ to straiten him. Thus, this is a limitation of unlimited expansiveness, as in وَمَن قُدِرَ عَلَيْهِ رِزْقُهُۥ : …and whoever has his means of subsistence straitened to him… (65:7); يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ …amplifies and straitens provision for whom He pleases… (13:26). The meaning of أَن لَّن نَّقْدِرَ عَلَيْهِ is also not straiten him (R).

Prophet Jonah’s dispute with his nation and migration without permission: Prophet Jonah went away in anger, but who was he angry with? Almost all the major commentators have given preference to the interpretation that he was angry with his nation and left them. He was angry with the nation for whose guidance he was appointed, because they did not accept his message. It is completely incorrect to say that he went away because he was angry with Allah, since Allah had postponed the promised chastisement. Being angry with Allah is unworthy of an ordinary believer, let alone a prophet of Allah. Prophet Jonah’s leaving his nation meant he was migrating away from people that were under the threat of punishment for their disobedience of Allah, so he was certain that Allah would not punish him, but his mistake was that he had not yet been permitted by Allah to migrate (RM). Prophet Jonah should have waited for Allah’s permission before migration, and that is why it is stated elsewhere in the Quran while addressing the Holy Prophet Muhammad (peace be upon him): فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ  : So wait patiently for the judgment of thy Lord, and be not like the Companion of the fish (68:48). The result was that his journey became perilous and full of difficulties for him. For the metaphorical meaning of ظلُمَـٰتِ darkness as afflictions, refer to 6-63a. The statement إِنِّى كُنتُ مِنَ ٱلظَّـٰلِمِينَ Surely I am of the sufferer of loss shows that even a small mistake by a prophet, even though it is not a disobedience of any command of Allah, nor is it a sin, is a form of ظلم injustice, unfairness, inequity, wrong, tyranny, oppression because the meaning of ظلم has many nuances. Even an action like migration gets included in ظلم if it is undertaken without the permission of Allah. Refer to 2-35b. The details about the encounter with the fish are discussed elsewhere. It is stated in the Hadith with regards to Prophet Jonah’s supplication, that a believer who prays: لَّآ إِلَـٰهَ إِلَّآ أَنتَ سُبْحَـٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّـٰلِمِينَ in his difficulties finds certain acceptance with Allah. This is indicated in the words of the next verse: وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ  : And thus do We deliver the believers (21:88).

21-88   So We responded to him and delivered him from grief. And thus do We deliver the believers.

فَٱسْتَجَبْنَا لَهُۥ وَنَجَّيْنَـٰهُ مِنَ ٱلْغَمِّ ۚ وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ (۸۸)

21-89   And Zacharias, when he cried to his Lord: My Lord, leave me not alone! and Thou art the Best of inheritors.

وَزَكَرِيَّآ إِذْ نَادَىٰ رَبَّهُۥ رَبِّ لَا تَذَرْنِى فَرْدًۭا وَأَنتَ خَيْرُ ٱلْوَٰرِثِينَ (۸۹)

21-90   So We responded to him and gave him John and made his wife fit for him. Surely they used to vie, one with another, in good

deeds and called upon Us, hoping and fearing; and they were humble before Us.^a

فَٱسْتَجَبْنَا لَهُۥ وَوَهَبْنَا لَهُۥ يَحْيَىٰ وَأَصْلَحْنَا لَهُۥ زَوْجَهُۥٓ ۚ إِنَّهُمْ كَانُوا۟ يُسَـٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَيَدْعُونَنَا رَغَبًۭا وَرَهَبًۭا ۖ وَكَانُوا۟ لَنَا خَـٰشِعِينَ (۹۰)

21-90a: أَصْلَحْنَا لَهُۥ زَوْجَهُ made his wife fit for him –  Some commentators have taken اصلاح reform, fixing as an improvement in her manners and morals, but the defect that the Quran pointed out in another verse is her infertility. It is the removal of this defect, which is referred to as اصلاح here.

21-91   And she who guarded her chastity, so We breathed into her of Our inspiration, and made her and her son a sign for the nations.^a

وَٱلَّتِىٓ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَجَعَلْنَـٰهَا وَٱبْنَهَآ ءَايَةًۭ لِّلْعَـٰلَمِينَ (۹۱)

21-91a: What is meant by نفخ روح breathing spirit: Elsewhere in the Quran, it is said about Prophet Adam: نَفَخْتُ فِيهِ مِن رُّوحِى …breathed into him of My spirit… (38:72) and so if the meaning of نفخ روح is taken to be giving life, this life was put in Hazrat Mary even though she was alive at the time. To overcome this difficulty some commentators have adopted the explanation that a governing word is omitted, and the phrase means: نَفَخْنَا فِيهَا انبہا مِن رُّوحِنَا but this explanation is farfetched. Actually, by روح spirit/inspiration in this verse, is meant Divine revelation, for which refer to 2-87b. Allah’s words were breathed into her, or in other words, she received revelation. For making Hazrat Mary and her son a sign, refer to 23-50a.

21-92   Surely this your community is a single community, and I am your Lord, so serve Me.^a

إِنَّ هَـٰذِهِۦٓ أُمَّتُكُمْ أُمَّةًۭ وَٰحِدَةًۭ وَأَنَا۠ رَبُّكُمْ فَٱعْبُدُونِ (۹۲)

21-92a: أُمَّةًۭ – The meaning of أُمَّةًۭ is both community and religion, as in إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٍۢ …We found our fathers on a course… (43:22) (R). The word can be interpreted in both ways in this verse; the prophets and righteous are one community and just as one group was saved from enemies, the others were also saved. Furthermore, even in the future Allah would grant safety to His worshippers. If the meaning is taken as religion, it would mean: Islam with its core message of Divine Unity, is the true religion of everyone.

21-93   And they cut off their affair among them: to Us will all return.

وَتَقَطَّعُوٓا۟ أَمْرَهُم بَيْنَهُمْ ۖ كُلٌّ إِلَيْنَا رَٰجِعُونَ (۹۳)

21-42   Say: Who guards you by night and by day from the Beneficent? Nay, they turn away at the mention of their Lord.^a

قُلْ مَن يَكْلَؤُكُم بِٱلَّيْلِ وَٱلنَّهَارِ مِنَ ٱلرَّحْمَـٰنِ ۗ بَلْ هُمْ عَن ذِكْرِ رَبِّهِم مُّعْرِضُونَ (۴۲)

21-42a: يَكْلَؤُ – کِلَاءۃ means to guard and preserve (R).

مِنَ ٱلرَّحْمَـٰنِ – means from the punishment of the Beneficent indicating that had it not been for the Beneficence of Allah, the disbelievers would have been punished immediately for their evil actions. Even so, not all of them turn towards Allah.

21-43   Or, have they gods who can defend them against Us? They cannot help themselves, nor can they be defended from Us.^a

أَمْ لَهُمْ ءَالِهَةٌۭ تَمْنَعُهُم مِّن دُونِنَا ۚ لَا يَسْتَطِيعُونَ نَصْرَ أَنفُسِهِمْ وَلَا هُم مِّنَّا يُصْحَبُونَ (۴۳)

21-43a: يُصْحَبُونَ – صَحِبَهٗ  means عاشرہٗ associated with him. اَصۡحَبَ الرجل means defended him and this is the meaning here: یَصۡحبونَ بالِاجارۃ. According to Qatadah لا یصحبون من اللّٰہ بخیر and اَصۡحَبَ الرجل means صنعتهٗ defended him, and صَحِبَك اللّٰہ also means حفظك اللّٰہ may Allah protect you (LA). It can also mean: they will not receive support through contentment, gentleness and blessings, which are given to the friends of Allah.

Those who are worshipped besides Allah cannot even save themselves when confronted by others, as is shown in account of Prophet Abraham given in the next section. When the time of punishment comes, the protection of the Beneficent will be withdrawn, hence they will have no means to save themselves.

 21-44  Nay, We gave provision to these and their fathers, until life was prolonged to them. See they not then that We are visiting the land, curtailing it of its sides? Can they then prevail?^a

بَلْ مَتَّعْنَا هَـٰٓؤُلَآءِ وَءَابَآءَهُمْ حَتَّىٰ طَالَ عَلَيْهِمُ ٱلْعُمُرُ ۗ أَفَلَا يَرَوْنَ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَآ ۚ أَفَهُمُ ٱلْغَـٰلِبُونَ (۴۴)

21-44a: When Allah does not punish a nation for a long time, they begin to think that they will live forever and can do whatever they like. They cease to reflect and contemplate. By عُمُرُ here is meant the age of the nation, and by curtailing it of its sides is meant the effect Islam was having on the hearts of the disbelievers. For details, refer to 13-41a. This verse states that the signs of the dominance of Islam are clear.

21-45   Say: I warn you only by revelation; and the deaf hear not the call when they are warned.

قُلْ إِنَّمَآ أُنذِرُكُم بِٱلْوَحْىِ ۚ وَلَا يَسْمَعُ ٱلصُّمُّ ٱلدُّعَآءَ إِذَا مَا يُنذَرُونَ (۴۵)

21-45a: I warn you only by revelation means, I say this not as a conjecture, rather the source of this news is fully reliable and what I say is certain.

21-46   And if a blast of the chastisement of thy Lord were to touch them, they would say: O woe to us! Surely we were unjust.^a

وَلَئِن مَّسَّتْهُمْ نَفْحَةٌۭ مِّنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَـٰوَيْلَنَآ إِنَّا كُنَّا ظَـٰلِمِينَ (۴۶)

21-46a: نَفْحَةٌۭ – نفح الریح means the wind blew or the breeze started and نفح الطِیۡبُ means the musk released fragrance. نفحة is a blast of wind whether good or bad (LA).

21-47   And We will set up a just balance on the day of Resurrection, so no soul will be wronged in the least. And if there be the weight of a grain of mustard seed, We will bring it. And Sufficient are We to take account.^a

وَنَضَعُ ٱلْمَوَٰزِينَ ٱلْقِسْطَ لِيَوْمِ ٱلْقِيَـٰمَةِ فَلَا تُظْلَمُ نَفْسٌۭ شَيْـًۭٔا ۖ وَإِن كَانَ مِثْقَالَ حَبَّةٍۢ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَـٰسِبِينَ (۴۷)

21-47a: خَرْدَلٍ – The singular is خردلة and it means mustard. For میزان , refer to 7-8a. قِسْطَ justice is an attribute of مَوَٰزِينَ balance and because it is a verbal noun, it is brought in as a singular or it means ذوات القسط . This shows that Allah’s just balance is such that even an action as small as a grain of mustard seed, will not be left out of the accounting.

21-48   And certainly We gave Moses and Aaron the criterion and a light and a reminder for those who keep from evil,^a

وَلَقَدْ ءَاتَيْنَا مُوسَىٰ وَهَـٰرُونَ ٱلْفُرْقَانَ وَضِيَآءًۭ وَذِكْرًۭا لِّلْمُتَّقِينَ (۴۸)

21-48a: فُرْقَانَ – ضیاء – ذکر can all be attributive names of the Torah. فُرْقَانَ is distinguishing between truth and falsehood, ضیاء  by removing all kinds of ignorance and replacing it with the light of knowledge and ذکر because it spiritually elevated its followers to amazing heights. Another interpretation is that فُرْقَانَ  are the miracles that differentiated between truth and falsehood, ضیاء are the logical arguments that supported the teachings and ذکر is the teachings themselves. These three things were given both to Prophet Moses and Prophet Aaron.

21-49   Who fear their Lord in secret and they are fearful of the Hour.^a

ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ وَهُم مِّنَ ٱلسَّاعَةِ مُشْفِقُونَ (۴۹)

21-49a: بِٱلْغَيْبِ – in secret either refers to the direct object, meaning they fear Allah although He is hidden, or it refers to the doer, indicating they fear Allah when they are alone or hidden from others.

21-50   And this is a blessed Reminder, which We have revealed. Will you then deny it?^a

وَهَـٰذَا ذِكْرٌۭ مُّبَارَكٌ أَنزَلْنَـٰهُ ۚ أَفَأَنتُمْ لَهُۥ مُنكِرُونَ (۵۰)

21-50a: The Quran is called blessed in comparison with the Torah. Refer to 6-92a for further details.