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22: Al-Hajj - الحج
Introduction
We now come to a new series of four
Surahs, dealing with the environments
and methods contributing to our
spiritual progress, as the last five
Surahs dealt with the Messengers who
came in various ways to proclaim the
Truth and conquer evil. See Introduction
to Surah 17. The subject matter of this
particular Surah is concerned mainly
with the spiritual implications of the
Sacred House, the Pilgrimage, the
Sacrifice, Striving and Fighting in
defence of Truth when attacked, and
other acts that make for Unselfishness
and uproot Falsehood. On the chronology
of this Surah, opinion is divided. Some
parts were probably revealed in the
latter Makkan period, and some in
Madinah. But the chronological question
has no significance here. Summary-
Importance of the spiritual Future, and
need of firmness in Faith: help for
Truth and punishment for Evil (22:1-25,
and C. 151). Purity, Prayer, Humility,
and Faith are implied in the Pilgrimage;
in solemn Sacrifice we express our
gratitude and reverence to Allah, and
our desire to share food with our poorer
brethren; Striving and Fighting in
defence of Truth when attacked are
necessary as tests of self-sacrifice (22:26-48,
and C. 152). The promptings of Evil may
hinder the work of Allah's Prophet, but
that work must triumph, and the Mercy
and Truth of Allah must be established;
therefore serve Allah humbly, and He
will protect and help you (22:49-78,
and C. 153).
22:1
[ Original ]
يَا أَيُّهَا النَّاسُ اتَّقُوا
رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ
السَّاعَةِ شَيْءٌ عَظِيمٌ
[ Abdullah Yusuf Ali ]
O mankind! fear your Lord! for
the convulsion of the Hour (of
Judgment) will be a thing
terrible!
Tafseer Commentary
2770 As an introduction to the spiritual meaning of various symbolic
acts in this life, the serious
issues involved are indicated by
showing how terrible the
consequences will be for those
who disobey Allah's Will. The
terror will only be for those
who rebel and disobey: the
righteous will not suffer from
it, but on the contrary will be
greeted by angels with joy (21:103).
22:2
[ Original ]
يَوْمَ تَرَوْنَهَا تَذْهَلُ
كُلُّ مُرْضِعَةٍ عَمَّا
أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ
حَمْلٍ حَمْلَهَا وَتَرَى
النَّاسَ سُكَارَىٰ وَمَا هُمْ
بِسُكَارَىٰ وَلَٰكِنَّ عَذَابَ
اللَّهِ شَدِيدٌ
[ Abdullah Yusuf Ali ]
The Day ye shall see it, every
mother giving suck shall forget
her suckling- babe, and every
pregnant female shall drop her
load (unformed): thou shalt see
mankind as in a drunken riot,
yet not drunk: but dreadful will
be the Wrath of Allah.
Tafseer Commentary
2771 Three metaphors are used for the extreme terror which the Awful
Day will inspire. (1) No mother
abandons the baby at her breast
in the greatest danger; yet that
will happen in this Dreadful
Hour. (2) An expectant mother
carries the young life within
her with great pride and hope:
"hope" is the actual word used
in Urdu for this physical state;
yet the terror will overpower
the hope at this "Hour", and
nature's working will be
reversed. (3) Men ordinarily
retain their self-possession
except under intoxicants; here,
without intoxication, they will
be driven to frenzy with terror.
22:3
[ Original ]
وَمِنَ النَّاسِ مَنْ يُجَادِلُ
فِي اللَّهِ بِغَيْرِ عِلْمٍ
وَيَتَّبِعُ كُلَّ شَيْطَانٍ
مَرِيدٍ
[ Abdullah Yusuf Ali ]
And yet among men there are such
as dispute about Allah, without
knowledge, and follow every evil
one obstinate in rebellion!
22:4
[ Original ]
كُتِبَ عَلَيْهِ أَنَّهُ مَنْ
تَوَلَّاهُ فَأَنَّهُ يُضِلُّهُ
وَيَهْدِيهِ إِلَىٰ عَذَابِ
السَّعِيرِ
[ Abdullah Yusuf Ali ]
About the (Evil One) it is
decreed that whoever turns to
him for friendship, him will he
lead astray, and he will guide
him to the Penalty of the Fire.
Tafseer Commentary
2772 Even after the warnings, there are men who are such fools as to
turn away from Allah who created
them and cherishes them with His
love and care; they become
outlaws in His Kingdom, making
friends with Evil, which is a
rebel in Allah's Kingdom.
22:5
[ Original ]
يَا أَيُّهَا النَّاسُ إِنْ
كُنْتُمْ فِي رَيْبٍ مِنَ
الْبَعْثِ فَإِنَّا خَلَقْنَاكُمْ
مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ
ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ
مُضْغَةٍ مُخَلَّقَةٍ وَغَيْرِ
مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ ۚ
وَنُقِرُّ فِي الْأَرْحَامِ مَا
نَشَاءُ إِلَىٰ أَجَلٍ مُسَمًّى
ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ
لِتَبْلُغُوا أَشُدَّكُمْ ۖ
وَمِنْكُمْ مَنْ يُتَوَفَّىٰ
وَمِنْكُمْ مَنْ يُرَدُّ إِلَىٰ
أَرْذَلِ الْعُمُرِ لِكَيْلَا
يَعْلَمَ مِنْ بَعْدِ عِلْمٍ
شَيْئًا ۚ وَتَرَى الْأَرْضَ
هَامِدَةً فَإِذَا أَنْزَلْنَا
عَلَيْهَا الْمَاءَ اهْتَزَّتْ
وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ
زَوْجٍ بَهِيجٍ
[ Abdullah Yusuf Ali ]
O mankind! if ye have a doubt
about the Resurrection,
(consider) that We created you
out of dust, then out of sperm,
then out of a leech-like clot,
then out of a morsel of flesh,
partly formed and partly
unformed, in order that We may
manifest (our power) to you; and
We cause whom We will to rest in
the wombs for an appointed term,
then do We bring you out as
babes, then (foster you) that ye
may reach your age of full
strength; and some of you are
called to die, and some are sent
back to the feeblest old age, so
that they know nothing after
having known (much). And
(further), thou seest the earth
barren and lifeless, but when We
pour down rain on it, it is
stirred (to life), it swells,
and it puts forth every kind of
beautiful growth (in pairs).
Tafseer Commentary
2773 If they really have doubts in their minds about the life after
death, they have only to turn
their attention, either to their
own nature, or to the nature
around. How wonderful is their
own physical growth, from
lifeless matter, to seed,
fertilised ovum, fetus, child,
youth, age, and death! How can
they doubt that the Author of
all these wonderful stages in
their life here can also give
them another kind of life after
the end of this life? Or, if
they look at external nature,
they see the earth dead and
barren, and Allah's fertilising
showers bring it to life,
growth, and beauty in various
forms. The Creator of this great
pageant of Beauty can surely
create yet another and a newer
world.
2774 The stages of a man's
physical growth from nothing
till he completes the cycle of
this life are described in words
whose accuracy, beauty, and
comprehensiveness can only be
fully understood by biologists.
Parallel to the physical growth,
may be understood man's inner
growth, also by stages and by
Allah's creative artistry.
2775 That is, a male or a
female child, a fair or an ugly
child, a good or a rebellious
child, etc., involving countless
mysteries of genetics and
heredity.
2776 Cf. 16:70.
In that passage the mystery of
our life was used to illustrate
Allah's abundant mercies and
favours to us. Here it is used
to illustrate Allah's power in
giving us a future Life of even
greater promise (see also 40:67).
2777 A beautiful nature
passage so pregnant in meaning
that the earnest student wonders
what magic and truth have been
conveyed in so few words. M.
P.'s Egyptian colleague, Prof.
Ghamrawi (see M. P.'s note on
this passage) was but expressing
the feelings of every careful
student of the Qur'an. The
"subtlety and wealth of meaning"
are indeed marvellous.
22:6
[ Original ]
ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ
الْحَقُّ وَأَنَّهُ يُحْيِي
الْمَوْتَىٰ وَأَنَّهُ عَلَىٰ
كُلِّ شَيْءٍ قَدِيرٌ
[ Abdullah Yusuf Ali ]
This is so, because Allah is the
Reality: it is He Who gives life
to the dead, and it is He Who
has power over all things.
Tafseer Commentary
2778 All these beautiful and well-articulated pageants of life and
nature point to the Reality
behind them, i.e., Allah. They
will perish, but He is eternal.
They are but shadows; the
substance (if such a word may be
used) is in Him. They are
shifting and illusory, in the
sense that they have neither
permanency nor independent
existence. But they have a sort
of secondary reality in the
sense in which a shadow is a
real reflection from substance.
No Power or Existence has any
meaning except as a reflection
of Allah's ineffable Glory.
22:7
[ Original ]
وَأَنَّ السَّاعَةَ آتِيَةٌ لَا
رَيْبَ فِيهَا وَأَنَّ اللَّهَ
يَبْعَثُ مَنْ فِي الْقُبُورِ
[ Abdullah Yusuf Ali ]
And verily the Hour will come:
there can be no doubt about it,
or about (the fact) that Allah
will raise up all who are in the
graves.
22:8
[ Original ]
وَمِنَ النَّاسِ مَنْ يُجَادِلُ
فِي اللَّهِ بِغَيْرِ عِلْمٍ
وَلَا هُدًى وَلَا كِتَابٍ
مُنِيرٍ
[ Abdullah Yusuf Ali ]
Yet there is among men such a
one as disputes about Allah,
without Knowledge, without
Guidance, and without a Book of
Enlightenment,-
Tafseer Commentary
2779 For "Book of Enlightenment" see 3:184 and n.
490. I understand
"knowledge" to mean here their
human knowledge or intelligence,
"guidance" to mean divine
guidance, such as comes from
Allah or prophets of Allah or a
revelation from Allah, and the
"Book of Enlightenment" to mean
the fundamental guide to good
conduct, the clear rules laid
down in all Dispensations to
help men lead good lives. The
"Book of Enlightenment" may mean
a revealed Book in which case
"Guidance" would refer to divine
guidance through a prophet of
Allah. (R).
22:9
[ Original ]
ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ
سَبِيلِ اللَّهِ ۖ لَهُ فِي
الدُّنْيَا خِزْيٌ ۖ وَنُذِيقُهُ
يَوْمَ الْقِيَامَةِ عَذَابَ
الْحَرِيقِ
[ Abdullah Yusuf Ali ]
(Disdainfully) bending his side,
in order to lead (men) astray
from the Path of Allah. for him
there is disgrace in this life,
and on the Day of Judgment We
shall make him taste the Penalty
of burning (Fire).
Tafseer Commentary
2780 Some Commentators think this refers to Abu J ahl, but the words
are perfectly general, and this
type of man is common in all
ages. The same may be said about
verse 3 above:
Commentators give the immediate
reference to one al Nadr ibn al
Harith.
22:10
[ Original ]
ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ
وَأَنَّ اللَّهَ لَيْسَ
بِظَلَّامٍ لِلْعَبِيدِ
[ Abdullah Yusuf Ali ]
(It will be said): "This is
because of the deeds which thy
hands sent forth, for verily
Allah is not unjust to His
servants.
Tafseer Commentary
2781 'What you suffer is the consequence of your own sinful deeds;
Allah is just; He is not unjust
in the least to any of His
creatures'. (R).
22:11
[ Original ]
وَمِنَ النَّاسِ مَنْ يَعْبُدُ
اللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ
أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ
ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ
انْقَلَبَ عَلَىٰ وَجْهِهِ خَسِرَ
الدُّنْيَا وَالْآخِرَةَ ۚ
ذَٰلِكَ هُوَ الْخُسْرَانُ
الْمُبِينُ
[ Abdullah Yusuf Ali ]
There are among men some who
serve Allah, as it were, on the
verge: if good befalls them,
they are, therewith, well
content; but if a trial comes to
them, they turn on their faces:
they lose both this world and
the Hereafter: that is loss for
all to see!
Tafseer Commentary
2782 They are men whose minds are not firm: they will have faith, if
all goes well with them, but as
soon as they are tried, they are
found wanting. They differ from
hypocrites. It is not fraud or
double dealing that is their
sin: it is a weak mind, petty
standards of judging right by
success, a selfishness that
gives nothing but asks for all,
a narrow-mindedness that does
not go beyond petty mundane
calculationsa "nicely calculated
less or more" of the good things
of this world. They fail in both
worlds and their failure in this
world is patent for every
on-looker.
22:12
[ Original ]
يَدْعُو مِنْ دُونِ اللَّهِ مَا
لَا يَضُرُّهُ وَمَا لَا
يَنْفَعُهُ ۚ ذَٰلِكَ هُوَ
الضَّلَالُ الْبَعِيدُ
[ Abdullah Yusuf Ali ]
They call on such deities,
besides Allah, as can neither
hurt nor profit them: that is
straying far indeed (from the
Way)!
Tafseer Commentary
2783 To such minds religion does not mean high endeavour,
self-sacrifice for noble ends,
the recognition of Allah's
infinite world, but just a small
concession to formalism, perhaps
a present to an idol (literal or
figurative), perhaps attendance
at worship if it can be done
without trouble! It is false
gods they worship, and the more
they worship, the more they
stray.
22:13
[ Original ]
يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ
مِنْ نَفْعِهِ ۚ لَبِئْسَ
الْمَوْلَىٰ وَلَبِئْسَ
الْعَشِيرُ
[ Abdullah Yusuf Ali ]
(Perhaps) they call on one whose
harm is nearer than his profit:
evil, indeed, is the patron, and
evil the companion (for help)!
Tafseer Commentary
2784 Such false worship is not always neutral, bringing neither harm
nor good. Perhaps the harm comes
first, and there is no help from
Allah. Such minds are themselves
demoralised, and render
themselves unfit for help!
22:14
[ Original ]
إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ
آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا
الْأَنْهَارُ ۚ إِنَّ اللَّهَ
يَفْعَلُ مَا يُرِيدُ
[ Abdullah Yusuf Ali ]
Verily Allah will admit those
who believe and work righteous
deeds, to Gardens, beneath which
rivers flow: for Allah carries
out all that He plans.
Tafseer Commentary
2785 Allah is both true to His promise, and He has power to give full
effect to His Will and Plan.
22:15
[ Original ]
مَنْ كَانَ يَظُنُّ أَنْ لَنْ
يَنْصُرَهُ اللَّهُ فِي
الدُّنْيَا وَالْآخِرَةِ
فَلْيَمْدُدْ بِسَبَبٍ إِلَى
السَّمَاءِ ثُمَّ لْيَقْطَعْ
فَلْيَنْظُرْ هَلْ يُذْهِبَنَّ
كَيْدُهُ مَا يَغِيظُ
[ Abdullah Yusuf Ali ]
If any think that Allah will not
help him (His Messenger. in this
world and the Hereafter, let him
stretch out a rope to the
ceiling and cut (himself) off:
then let him see whether his
plan will remove that which
enrages (him)!
Tafseer Commentary
2786 There is some difference of opinion as to the interpretation of
this verse. Most Commentators
are agreed that the pronoun
"him" in the second line ("will
not help him") refers to the
Prophet, and that the "any" in
the first line refers to his
enemies, who wished to see him
destroyed and removed from the
scene of his labours, Ibn
'Abbas, whom I have followed
here, and whom a great number of
Commentators follow, construes
the later clauses in the sense
given in the text. Freely
paraphrased, it means: if the
enemies of Allah's Messenger are
enraged at his successes, let
them fix a rope to their ceiling
and hang themselves. Sama 1 is
thus rendered by the word
"ceiling". If Sama'' is rendered
by the word "heaven" (the usual
meaning), the paraphrase would
be: if the enemies of Allah's
Messenger are enraged at the
help he gets from heavens, let
them stretch a rope to heaven
and see if they can cut off the
help that way!-in other words,
they are fools if they think
they can intercept Allah's help
by their petty devices!
22:16
[ Original ]
وَكَذَٰلِكَ أَنْزَلْنَاهُ آيَاتٍ
بَيِّنَاتٍ وَأَنَّ اللَّهَ
يَهْدِي مَنْ يُرِيدُ
[ Abdullah Yusuf Ali ]
Thus have We sent down Clear
Sings; and verily Allah doth
guide whom He will!
Tafseer Commentary
2787 Instead of plotting against Allah's Messenger, the Unbelievers
should observe the Clear Signs
which he has brought and obey
and follow the Guidance which
comes from Allah according to
the Laws which He has fixed by
His Holy Will and Plan.
22:17
[ Original ]
إِنَّ الَّذِينَ آمَنُوا
وَالَّذِينَ هَادُوا
وَالصَّابِئِينَ وَالنَّصَارَىٰ
وَالْمَجُوسَ وَالَّذِينَ
أَشْرَكُوا إِنَّ اللَّهَ
يَفْصِلُ بَيْنَهُمْ يَوْمَ
الْقِيَامَةِ ۚ إِنَّ اللَّهَ
عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ
[ Abdullah Yusuf Ali ]
Those who believe (in the
Qur'an), those who follow the
Jewish (scriptures), and the
Sabians, Christians, Magians,
and Polytheists,- Allah will
judge between them on the Day of
Judgment: for Allah is witness
of all things.
Tafseer Commentary
2788 For Sabians, see n.
76 to 2:62.
They are also referred to in 5:69.
In both those passages, the
Muslims are mentioned with the
Jews, Christians, and Sabians,
as receiving Allah's protection
and mercy. Here, besides the
four religions, there is further
mention of Magians and
Polytheists: it is not said that
they would receive Allah's
Mercy, but only that Allah will
judge between the various forms
of faith. (R).
2789 This is the only place
where the Magians (Majus) are
mentioned in the Qur'an. Their
cult is a very ancient one. They
consider Fire as the purest and
noblest element, and worship it
as a fit emblem of Allah. Their
location was the Persian and
Median uplands and the
Mesopotamian valleys, their
religion was reformed by
Zardusht (date uncertain, about
B.C. 600?). Their scripture is
the Zend-Avesta, the bible of
the ParsTs. They were "the Wise
men of the East" mentioned in
the Gospels. (R).
22:18
[ Original ]
أَلَمْ تَرَ أَنَّ اللَّهَ
يَسْجُدُ لَهُ مَنْ فِي
السَّمَاوَاتِ وَمَنْ فِي
الْأَرْضِ وَالشَّمْسُ
وَالْقَمَرُ وَالنُّجُومُ
وَالْجِبَالُ وَالشَّجَرُ
وَالدَّوَابُّ وَكَثِيرٌ مِنَ
النَّاسِ ۖ وَكَثِيرٌ حَقَّ
عَلَيْهِ الْعَذَابُ ۗ وَمَنْ
يُهِنِ اللَّهُ فَمَا لَهُ مِنْ
مُكْرِمٍ ۚ إِنَّ اللَّهَ
يَفْعَلُ مَا يَشَاءُ ۩
[ Abdullah Yusuf Ali ]
Seest thou not that to Allah bow
down in worship all things that
are in the heavens and on
earth,- the sun, the moon, the
stars; the hills, the trees, the
animals; and a great number
among mankind? But a great
number are (also) such as are
fit for Punishment: and such as
Allah shall disgrace,- None can
raise to honour: for Allah
carries out all that He wills.
Tafseer Commentary
2790 Cf. 21:79,
and n.
2733. All created things,
animate and inanimate, depend on
Allah for their existence, and
this dependence can be construed
as their Sajda or bowing down in
worship. Their very existence
proclaims their dependence. How
can they be objects of worship?
For haqqa in this verse , Cf.15:64, n.
1990.
2791 Cf. 22:16.
There the argument was that
those who work in harmony with
Allah's Law and Will will get
their reward, for Allah always
carries out His Plan. Here is
the parallel argument: those who
defy Allah's Will must suffer
pain and disgrace, for Allah is
well able to carry out His Will
{see also 38:14).
22:19
[ Original ]
هَٰذَانِ خَصْمَانِ اخْتَصَمُوا
فِي رَبِّهِمْ ۖ فَالَّذِينَ
كَفَرُوا قُطِّعَتْ لَهُمْ
ثِيَابٌ مِنْ نَارٍ يُصَبُّ مِنْ
فَوْقِ رُءُوسِهِمُ الْحَمِيمُ
[ Abdullah Yusuf Ali ]
These two antagonists dispute
with each other about their
Lord: But those who deny (their
Lord),- for them will be cut out
a garment of Fire: over their
heads will be poured out boiling
water.
Tafseer Commentary
2792 Two antagonists: i.e., parties of antagonists, viz., Men of Faith,
who confess their Lord and seek
to carry out His Will, and Men
who deny their Lord and defy His
Will.
22:20
[ Original ]
يُصْهَرُ بِهِ مَا فِي
بُطُونِهِمْ وَالْجُلُودُ
[ Abdullah Yusuf Ali ]
With it will be scalded what is
within their bodies, as well as
(their) skins.
Tafseer Commentary
2793 The punishment, expressed in physical terms, will be
all-pervading, not merely
superficial.
22:21
[ Original ]
وَلَهُمْ مَقَامِعُ مِنْ حَدِيدٍ
[ Abdullah Yusuf Ali ]
In addition there will be maces
of iron (to punish) them.
Tafseer Commentary
2794 Read this with the next verse. There will be no escape from the
final Punishment judged after
the time of repentance is past
(Cf. 32:20).
22:22
[ Original ]
كُلَّمَا أَرَادُوا أَنْ
يَخْرُجُوا مِنْهَا مِنْ غَمٍّ
أُعِيدُوا فِيهَا وَذُوقُوا
عَذَابَ الْحَرِيقِ
[ Abdullah Yusuf Ali ]
Every time they wish to get away
therefrom, from anguish, they
will be forced back therein, and
(it will be said), "Taste ye the
Penalty of Burning!"
22:23
[ Original ]
إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ
آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا
الْأَنْهَارُ يُحَلَّوْنَ فِيهَا
مِنْ أَسَاوِرَ مِنْ ذَهَبٍ
وَلُؤْلُؤًا ۖ وَلِبَاسُهُمْ
فِيهَا حَرِيرٌ
[ Abdullah Yusuf Ali ]
Allah will admit those who
believe and work righteous
deeds, to Gardens beneath which
rivers flow: they shall be
adorned therein with bracelets
of gold and pearls; and their
garments there will be of silk.
Tafseer Commentary
2795 In 22:14 above,
was described the meed of the
Righteous as compared with the
time-servers and those who
worshipped false gods (w.
10-13): here we have the case of
those who were persecuted,
abused, prevented from entering
the Ka'bah and deprived of all
that makes life smooth,
agreeable, and comfortable. For
them the meed is described in
metaphors that negative all
these afflictions: costly
adornments (as against being
stripped of home and property),
purity of speech (as against the
abuse they received), the Path
of the Lord of Praise (as
against the fierce and malignant
persecution to which they were
subjected) (see also 18:31 and 35:33).
22:24
[ Original ]
وَهُدُوا إِلَى الطَّيِّبِ مِنَ
الْقَوْلِ وَهُدُوا إِلَىٰ
صِرَاطِ الْحَمِيدِ
[ Abdullah Yusuf Ali ]
For they have been guided (in
this life) to the purest of
speeches; they have been guided
to the Path of Him Who is Worthy
of (all) Praise.
22:25
[ Original ]
إِنَّ الَّذِينَ كَفَرُوا
وَيَصُدُّونَ عَنْ سَبِيلِ
اللَّهِ وَالْمَسْجِدِ الْحَرَامِ
الَّذِي جَعَلْنَاهُ لِلنَّاسِ
سَوَاءً الْعَاكِفُ فِيهِ
وَالْبَادِ ۚ وَمَنْ يُرِدْ فِيهِ
بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ
مِنْ عَذَابٍ أَلِيمٍ
[ Abdullah Yusuf Ali ]
As to those who have rejected
((Allah)), and would keep back
(men) from the Way of Allah, and
from the Sacred Mosque, which We
have made (open) to (all) men -
equal is the dweller there and
the visitor from the country -
and any whose purpose therein is
profanity or wrong-doing - them
will We cause to taste of a most
Grievous Penalty.
Tafseer Commentary
2796 All these were enormities of which the Pagan clique in power in
Makkah were guilty before and
during the Hijrah.
22:26
[ Original ]
وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ
مَكَانَ الْبَيْتِ أَنْ لَا
تُشْرِكْ بِي شَيْئًا وَطَهِّرْ
بَيْتِيَ لِلطَّائِفِينَ
وَالْقَائِمِينَ وَالرُّكَّعِ
السُّجُودِ
[ Abdullah Yusuf Ali ]
Behold! We gave the site, to
Abraham, of the (Sacred) House,
(saying): "Associate not
anything (in worship) with Me;
and sanctify My House for those
who compass it round, or stand
up, or bow, or prostrate
themselves (therein in prayer).
Tafseer Commentary
2797 The site of Makkah was granted to Abraham (and his son Isma'i 1)
for a place of worship that was
to be pure {without idols, the
worship being paid to Allah, the
One True God) and universal,
without being reserved (like
Solomon's Temple of later times)
to any one People or Race. (R).
2798 Cf. 2:125.
Note that here the word qa'imin
(who stand up for prayer) occurs
in place of 'akifin (who use it
as a retreat). In practice the
meaning is the same. Those who
go for a retreat to the Ka'bah
stay there for the time being.
22:27
[ Original ]
وَأَذِّنْ فِي النَّاسِ
بِالْحَجِّ يَأْتُوكَ رِجَالًا
وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ
مِنْ كُلِّ فَجٍّ عَمِيقٍ
[ Abdullah Yusuf Ali ]
"And proclaim the Pilgrimage
among men: they will come to
thee on foot and (mounted) on
every kind of camel, lean on
account of journeys through deep
and distant mountain highways;
Tafseer Commentary
2799 When the Pilgrimage was proclaimed, people carne to it from every
quarter, near and far, on foot
and mounted. The "lean camel"
coming after a fatiguing journey
through distant mountain roads
typifies the difficulties of
travel, which Pilgrims disregard
on account of the temporal and
spiritual benefits referred to
in the next verse.
22:28
[ Original ]
لِيَشْهَدُوا مَنَافِعَ لَهُمْ
وَيَذْكُرُوا اسْمَ اللَّهِ فِي
أَيَّامٍ مَعْلُومَاتٍ عَلَىٰ مَا
رَزَقَهُمْ مِنْ بَهِيمَةِ
الْأَنْعَامِ ۖ فَكُلُوا مِنْهَا
وَأَطْعِمُوا الْبَائِسَ
الْفَقِيرَ
[ Abdullah Yusuf Ali ]
"That they may witness the
benefits (provided) for them,
and celebrate the name of Allah,
through the Days appointed, over
the cattle which He has provided
for them (for sacrifice): then
eat ye thereof and feed the
distressed ones in want.
Tafseer Commentary
2800 There are benefits both for this our material life and for our
spiritual life. Of the former
kind are those associated with
social intercourse which
furthers trade and increases
knowledge. Of the latter kind
are the opportunities of
realising some of our spiritual
yearnings in sacred associations
that go back to the most ancient
times. Of both kinds may be
considered the opportunities
which the Pilgrimage provides
for strengthening our
international Brotherhood.
2801 The three special days
of Hajj are the 8th, 9th, and
10th of the month of Dhu al
Hijjah, and the two or three
subsequent days of Tashriqisee
the rites explained in n.
217 to 2:197.
But we may ordinarily include
the first ten days of Dhu al
Hijjah in the term.
2802 The great day of
commemorative Sacrifice ('Id al
Adha) is the 10th of Dhu al
Hijjah: the meat then killed is
meant to be eaten for food and
distributed to the poor and
needy. (R).
22:29
[ Original ]
ثُمَّ لْيَقْضُوا تَفَثَهُمْ
وَلْيُوفُوا نُذُورَهُمْ
وَلْيَطَّوَّفُوا بِالْبَيْتِ
الْعَتِيقِ
[ Abdullah Yusuf Ali ]
"Then let them complete the
rites prescribed for them,
perform their vows, and (again)
circumambulate the Ancient
House."
Tafseer Commentary
2803 Tafath- t he superfluous growth on one's body, such as nails,
hair, etc., which is not
permitted to remove in Ihram.
These may be removed on the 10th
day, when the Hajj is completed:
that is the rite of completion.
2804 The spirit of Pilgrimage
is not completed by the
performance of the outward
rites. The Pilgrim should carry
in mind some vow or spiritual
service and endeavour to perform
it. Then comes the final Tawaf.
22:30
[ Original ]
ذَٰلِكَ وَمَنْ يُعَظِّمْ
حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ
لَهُ عِنْدَ رَبِّهِ ۗ
وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ
إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ ۖ
فَاجْتَنِبُوا الرِّجْسَ مِنَ
الْأَوْثَانِ وَاجْتَنِبُوا
قَوْلَ الزُّورِ
[ Abdullah Yusuf Ali ]
Such (is the Pilgrimage):
whoever honours the sacred rites
of Allah, for him it is good in
the Sight of his Lord. Lawful to
you (for food in Pilgrimage) are
cattle, except those mentioned
to you (as exception): but shun
the abomination of idols, and
shun the word that is false,-
Tafseer Commentary
2805 The general food prohibitions will be found in 2:173, 5:4-5,
and 6:121, 6:138-146.
They are meant for health and
cleanliness, but the worst
abominations to shun are those
of false worship and false
speech. Here the question is
about food during Pilgrimage.
Lawful meat but not game is
allowed.
22:31
[ Original ]
حُنَفَاءَ لِلَّهِ غَيْرَ
مُشْرِكِينَ بِهِ ۚ وَمَنْ
يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا
خَرَّ مِنَ السَّمَاءِ
فَتَخْطَفُهُ الطَّيْرُ أَوْ
تَهْوِي بِهِ الرِّيحُ فِي
مَكَانٍ سَحِيقٍ
[ Abdullah Yusuf Ali ]
Being true in faith to Allah,
and never assigning partners to
Him: if anyone assigns partners
to Allah, is as if he had fallen
from heaven and been snatched up
by birds, or the wind had
swooped (like a bird on its
prey) and thrown him into a far-
distant place.
Tafseer Commentary
2806 A parable full of meaning. The man who falls from the worship of
the One True God. is like a man
who falls from heaven. His being
taken up with false objects of
worship is like the falling man
being picked up in the air by
birds of prey. But the false
objects of worship cannot hold
him permanently in their grip. A
fierce blast of wind-the Wrath
of Allah-comes and snatches him
away and throws him into a place
far, far away from any place he
could have imagined-into the
hell of those who defied Allah.
(R).
22:32
[ Original ]
ذَٰلِكَ وَمَنْ يُعَظِّمْ
شَعَائِرَ اللَّهِ فَإِنَّهَا
مِنْ تَقْوَى الْقُلُوبِ
[ Abdullah Yusuf Ali ]
Such (is his state): and whoever
holds in honour the Symbols of
Allah, (in the sacrifice of
animals), such (honour) should
come truly from piety of heart.
Tafseer Commentary
2807 Sha'a'ir, symbols, signs, marks by which something is known to
belong to some particular body
of men, such as flags. In 2:158 the
word was applied to Safa and
Marwah: see n.
160 there.
Here it seems to be applied to
the rites of sacrifice. Such
sacrifice is symbolic: it should
betoken dedication and piety of
heart. See below, 22:37.
22:33
[ Original ]
لَكُمْ فِيهَا مَنَافِعُ إِلَىٰ
أَجَلٍ مُسَمًّى ثُمَّ مَحِلُّهَا
إِلَى الْبَيْتِ الْعَتِيقِ
[ Abdullah Yusuf Ali ]
In them ye have benefits for a
term appointed: in the end their
place of sacrifice is near the
Ancient House.
Tafseer Commentary
2808 In them: in cattle, or animals offered for sacrifice. It is quite
true that they are useful in
many ways to man, e.g., camels
in desert countries are useful
as mounts or for carrying
burdens, or for giving milk, and
so for horses and oxen; and
camels and oxen are also good
for meat, and camel's hair can
be woven into cloth; goats and
sheep also yield milk and meat,
and hair or wool. But if they
are used for sacrifice, they
become symbols by which men show
that they are willing to give up
some of their own benefits for
the sake of satisfying the needs
of their poorer brethren.
2809 Ila= towards, near. The
actual sacrifice is not
performed in the Ka'bah, but at
Mina, five or six miles off,
where the Pilgrims encamp: see n.
217 to 2:197.
Thumma=then, finally, in the
end; i.e., after all the rites
have been performed, Tawaf,
Sara, and Marwah, and 'Arafat.
22:34
[ Original ]
وَلِكُلِّ أُمَّةٍ جَعَلْنَا
مَنْسَكًا لِيَذْكُرُوا اسْمَ
اللَّهِ عَلَىٰ مَا رَزَقَهُمْ
مِنْ بَهِيمَةِ الْأَنْعَامِ ۗ
فَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ
فَلَهُ أَسْلِمُوا ۗ وَبَشِّرِ
الْمُخْبِتِينَ
[ Abdullah Yusuf Ali ]
To every people did We appoint
rites (of sacrifice), that they
might celebrate the name of
Allah over the sustenance He
gave them from animals (fit for
food). But your Allah is One
Allah. submit then your wills to
Him (in Islam): and give thou
the good news to those who
humble themselves,-
Tafseer Commentary
2810 This is the true end of sacrifice, not propitiation of higher
powers, for Allah is One, and He
does not delight in flesh or
blood (22:37),
but a symbol of thanksgiving to
Allah by sharing meat with
fellow-men. The solemn
pronouncement of Allah's name
over the sacrifice is an
essential part of the rite.
2811 The good news: i.e., the
Message of Allah, that He will
accept in us the sacrifice of
self for the benefit of our
fellow-men.
22:35
[ Original ]
الَّذِينَ إِذَا ذُكِرَ اللَّهُ
وَجِلَتْ قُلُوبُهُمْ
وَالصَّابِرِينَ عَلَىٰ مَا
أَصَابَهُمْ وَالْمُقِيمِي
الصَّلَاةِ وَمِمَّا
رَزَقْنَاهُمْ يُنْفِقُونَ
[ Abdullah Yusuf Ali ]
To those whose hearts when Allah
is mentioned, are filled with
fear, who show patient
perseverance over their
afflictions, keep up regular
prayer, and spend (in charity)
out of what We have bestowed
upon them.
Tafseer Commentary
2812 Some qualities of Allah's devotees are mentioned here, in
ascending order: (1) Humility
before Allah makes them
receptive, and prepares them to
listen to Allah's Message; (2)
fear of Allah, which is akin to
love, touches their heart, and
penetrates through their inmost
being; (3) they are not afraid
of anything in mortal life; they
take their trials patiently, and
they go on in a course of
righteousness with constancy;
(4) their prayer now is not a
matter of form, but a real
communion with Allah, with a
sense of confidence such as a
faithful servant feels in the
presence of a kind and loving
master; and (5) gratitude to
Allah, as shown by practical
acts of charity to all
fellow-creatures.
22:36
[ Original ]
وَالْبُدْنَ جَعَلْنَاهَا لَكُمْ
مِنْ شَعَائِرِ اللَّهِ لَكُمْ
فِيهَا خَيْرٌ ۖ فَاذْكُرُوا
اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ
ۖ فَإِذَا وَجَبَتْ جُنُوبُهَا
فَكُلُوا مِنْهَا وَأَطْعِمُوا
الْقَانِعَ وَالْمُعْتَرَّ ۚ
كَذَٰلِكَ سَخَّرْنَاهَا لَكُمْ
لَعَلَّكُمْ تَشْكُرُونَ
[ Abdullah Yusuf Ali ]
The sacrificial camels we have
made for you as among the
symbols from Allah. in them is
(much) good for you: then
pronounce the name of Allah over
them as they line up (for
sacrifice): when they are down
on their sides (after
slaughter), eat ye thereof, and
feed such as (beg not but) live
in contentment, and such as beg
with due humility: thus have We
made animals subject to you,
that ye may be grateful.
Tafseer Commentary
2813 See n.
2808 to 22:33 above.
What was expressed in general
terms is applied here more
particularly to camels, the most
precious and useful animals of
Arabia , whose mode of slaughter
for sacrifice is different from
that of smaller animals: the
special word for such sacrifice
is Nahr (108:2).
2814 There are ethics in
begging, as in charity. No
approval is given to arrogant
and insolent begging, though the
relief of distress of all kinds,
deserved and undeserved, is
included in charity. But those
who beg with humility and those
who receive gifts with gratitude
and contentment are both
mentioned for special attention.
Charity should not be given for
show, or to get rid of
importunate demands. It should
find out real needs and meet
them.
22:37
[ Original ]
لَنْ يَنَالَ اللَّهَ لُحُومُهَا
وَلَا دِمَاؤُهَا وَلَٰكِنْ
يَنَالُهُ التَّقْوَىٰ مِنْكُمْ ۚ
كَذَٰلِكَ سَخَّرَهَا لَكُمْ
لِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا
هَدَاكُمْ ۗ وَبَشِّرِ
الْمُحْسِنِينَ
[ Abdullah Yusuf Ali ]
It is not their meat nor their
blood, that reaches Allah. it is
your piety that reaches Him: He
has thus made them subject to
you, that ye may glorify Allah
for His guidance to you: and
proclaim the good news to all
who do right.
Tafseer Commentary
2815 The essence of sacrifice has been explained in n.
2810. No one should suppose
that meat or blood is acceptable
to the One True God. It was a
Pagan fancy that Allah could be
appeased by blood sacrifice. But
Allah does accept the offering
of our hearts, and as a symbol
of such offer, some visible
institution is necessary. He has
given us power over the brute
creation, and permitted us to
eat meat, but only if we
pronounce His name at the solemn
act of taking life, for without
this solemn invocation, we are
apt to forget the sacredness of
life. By the invocation we are
reminded that wanton cruelty is
not in our thoughts, but only
the need of food. Now if we
further deny ourselves the
greater part of the food (some
theologians fix the proportion
at three-quarters or two-thirds)
for the sake of our poorer
brethren in solemn assembly in
the precincts of the Haram
(sacred territory), our symbolic
act finds practical expression
in benevolence, and that is the
virtue sought to be taught. We
should be grateful to Allah for
His guidance in this matter, in
which many Peoples have gone
wrong, and we should proclaim
the true doctrine, so that
virtue and charity may increase
among men.
22:38
[ Original ]
إِنَّ اللَّهَ يُدَافِعُ عَنِ
الَّذِينَ آمَنُوا ۗ إِنَّ
اللَّهَ لَا يُحِبُّ كُلَّ
خَوَّانٍ كَفُورٍ
[ Abdullah Yusuf Ali ]
Verily Allah will defend (from
ill) those who believe: verily,
Allah loveth not any that is a
traitor to faith, or show
ingratitude.
22:39
[ Original ]
أُذِنَ لِلَّذِينَ يُقَاتَلُونَ
بِأَنَّهُمْ ظُلِمُوا ۚ وَإِنَّ
اللَّهَ عَلَىٰ نَصْرِهِمْ
لَقَدِيرٌ
[ Abdullah Yusuf Ali ]
To those against whom war is
made, permission is given (to
fight), because they are
wronged;- and verily, Allah is
most powerful for their aid;-
Tafseer Commentary
2816 Several translators have failed to notice that yuqa taluna is in
the passive voice, "against whom
war is made"-not "who take arms
against the unbelievers" as Sale
translates it. The clause "and
verily... their aid" is
parenthetical. Verse 40 connects
on with "they are wronged". The
wrong is indicated: 'driven by
persecution from their home, for
no other reason than that they
worshipped the One True God 1 .
This was the first occasion on
which fighting-in
self-defence-was permitted. This
passage therefore undoubtedly
dates from Madinah.
22:40
[ Original ]
الَّذِينَ أُخْرِجُوا مِنْ
دِيَارِهِمْ بِغَيْرِ حَقٍّ
إِلَّا أَنْ يَقُولُوا رَبُّنَا
اللَّهُ ۗ وَلَوْلَا دَفْعُ
اللَّهِ النَّاسَ بَعْضَهُمْ
بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ
وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ
يُذْكَرُ فِيهَا اسْمُ اللَّهِ
كَثِيرًا ۗ وَلَيَنْصُرَنَّ
اللَّهُ مَنْ يَنْصُرُهُ ۗ إِنَّ
اللَّهَ لَقَوِيٌّ عَزِيزٌ
[ Abdullah Yusuf Ali ]
(They are) those who have been
expelled from their homes in
defiance of right,- (for no
cause) except that they say,
"our Lord is Allah.. Did not
Allah check one set of people by
means of another, there would
surely have been pulled down
monasteries, churches,
synagogues, and mosques, in
which the name of Allah is
commemorated in abundant
measure. Allah will certainly
aid those who aid his (cause);-
for verily Allah is full of
Strength, Exalted in Might,
(able to enforce His Will).
Tafseer Commentary
2817 Cf. 2:251,
where the expression is used in
connection with David's fight
against the Philistines. To
allow a righteous people to
fight against a ferocious and
mischief-loving people was fully
justified. But the justification
was far greater here, when the
little Muslim community was not
only fighting for its own
existence against the Makkan
Quraysh, but for the very
existence of the Faith in the
One True God. They had as much
right to be in Makkah and
worship in the Ka'bah as the
other Quraysh; yet they were
exiled for their Faith. It
affected not the faith of one
particular people. The principle
involved was that of all
worship, Jewish or Christian as
well as Muslim, and of all
foundations built for pious
uses.
2818 'Aziz means Exalted in
power, rank, dignity;
Incomparable; Full of might and
majesty; Able to enforce His
Will. The last signification is
the one that predominates here
(Cf. 22:74).
22:41
[ Original ]
الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي
الْأَرْضِ أَقَامُوا الصَّلَاةَ
وَآتَوُا الزَّكَاةَ وَأَمَرُوا
بِالْمَعْرُوفِ وَنَهَوْا عَنِ
الْمُنْكَرِ ۗ وَلِلَّهِ
عَاقِبَةُ الْأُمُورِ
[ Abdullah Yusuf Ali ]
(They are) those who, if We
establish them in the land,
establish regular prayer and
give regular charity, enjoin the
right and forbid wrong: with
Allah rests the end (and
decision) of (all) affairs.
Tafseer Commentary
2819 'Enjoining the right and forbidding the wrong" is an essential
duty of the Muslim Ummah and one
of the main purposes for which
it has been raised. (See 3:104,
110; 9:71,
111-112). (Eds.).
22:42
[ Original ]
وَإِنْ يُكَذِّبُوكَ فَقَدْ
كَذَّبَتْ قَبْلَهُمْ قَوْمُ
نُوحٍ وَعَادٌ وَثَمُودُ
[ Abdullah Yusuf Ali ]
If they treat thy (mission) as
false, so did the peoples before
them (with their prophets),- the
People of Noah, and 'Ad and
Thamud;
Tafseer Commentary
2820 It is nothing new if the Prophet of Allah is accused of imposture.
This was done in all ages: e.g.,
Noah (7:64);
Hud the prophet of the 'Ad
people (7:66);
Salih prophet of Thamud (7:76);
Abraham (21:55);
Lut (7:82);
Shu'aib the prophet of the
Madyan people (7:85)
and also of the Companions of
the Wood (15:78).
The case of Moses is mentioned
apart, as his people survived to
the time of our Prophet and
survive to the present, and they
frequently rebelled against
Moses (2:49-61).
22:43
[ Original ]
وَقَوْمُ إِبْرَاهِيمَ وَقَوْمُ
لُوطٍ
[ Abdullah Yusuf Ali ]
Those of Abraham and Lut;
22:44
[ Original ]
وَأَصْحَابُ مَدْيَنَ ۖ وَكُذِّبَ
مُوسَىٰ فَأَمْلَيْتُ
لِلْكَافِرِينَ ثُمَّ
أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ
نَكِيرِ
[ Abdullah Yusuf Ali ]
And the Companions of the Madyan
People; and Moses was rejected
(in the same way). But I granted
respite to the Unbelievers, and
(only) after that did I punish
them: but how (terrible) was my
rejection (of them)!
Tafseer Commentary
2821 Were they the same as the Companions of the Wood? See n.
2000 to 15:78.
2822 My Wrath on them, and
the complete reversal of their
fortune in consequence (Cf 34:45 and35:26).
22:45
[ Original ]
فَكَأَيِّنْ مِنْ قَرْيَةٍ
أَهْلَكْنَاهَا وَهِيَ ظَالِمَةٌ
فَهِيَ خَاوِيَةٌ عَلَىٰ
عُرُوشِهَا وَبِئْرٍ مُعَطَّلَةٍ
وَقَصْرٍ مَشِيدٍ
[ Abdullah Yusuf Ali ]
How many populations have We
destroyed, which were given to
wrong- doing? They tumbled down
on their roofs. And how many
wells are lying idle and
neglected, and castles lofty and
well-built?
Tafseer Commentary
2823 The roofs fell in first, and the whole structure, walls and all,
came tumbling after, as happens
in ruins. The place was turned
upside down.
2824 In a dry country like
Arabia, a well stands as a
symbol for a living, flourishing
population, and many place-names
mean "the well of so-and-so"
e.g., Bir 'Ali, a village just
south of Madinah, the quality of
whose drinking water is famous,
or Abyar Ibn Hassan, a noted
stopping place on the road from
Makkah to Madinah, about 92
miles from Madinah.
22:46
[ Original ]
أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ
فَتَكُونَ لَهُمْ قُلُوبٌ
يَعْقِلُونَ بِهَا أَوْ آذَانٌ
يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا
لَا تَعْمَى الْأَبْصَارُ
وَلَٰكِنْ تَعْمَى الْقُلُوبُ
الَّتِي فِي الصُّدُورِ
[ Abdullah Yusuf Ali ]
Do they not travel through the
land, so that their hearts (and
minds) may thus learn wisdom and
their ears may thus learn to
hear? Truly it is not their eyes
that are blind, but their hearts
which are in their breasts.
Tafseer Commentary
2825 The word for "heart" in Arabic speech imports both the seat of
intelligent faculties and
understanding as well as the
seat of affections and emotions.
Those who reject Allah's Message
may have their physical eyes and
ears, but their hearts are blind
and deaf. If their faculties of
understanding were active, would
they not see the Signs of
Allah's Providence and Allah's
Wrath in nature around them and
in the cities and ruins if they
travel intelligently?
22:47
[ Original ]
وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ
وَلَنْ يُخْلِفَ اللَّهُ وَعْدَهُ
ۚ وَإِنَّ يَوْمًا عِنْدَ رَبِّكَ
كَأَلْفِ سَنَةٍ مِمَّا
تَعُدُّونَ
[ Abdullah Yusuf Ali ]
Yet they ask thee to hasten on
the Punishment! But Allah will
not fail in His Promise. Verily
a Day in the sight of thy Lord
is like a thousand years of your
reckoning.
Tafseer Commentary
2826 If Allah gives respite, those to whom it is given have a real
chance of repentance and
amendment. He will not curtail
His promise of respite. But on
the other hand He has promised
to call everyone to account for
his deeds, and this involves
justice and punishment for sin.
This promise will also come
true. It is foolish to try to
hasten it. Time with Him is
nothing. We keep count of time
for our relative calculations.
His existence is absolute, and
not conditioned by Time or
Place. What we call a thousand
years may be nothing more than a
day or a minute to Him (Cf. 26:204 and 37:176).
22:48
[ Original ]
وَكَأَيِّنْ مِنْ قَرْيَةٍ
أَمْلَيْتُ لَهَا وَهِيَ
ظَالِمَةٌ ثُمَّ أَخَذْتُهَا
وَإِلَيَّ الْمَصِيرُ
[ Abdullah Yusuf Ali ]
And to how many populations did
I give respite, which were given
to wrong-doing? in the end I
punished them. To me is the
destination (of all).
Tafseer Commentary
2827 The argument begun in 22:45 is
now rounded oft and closed.
22:49
[ Original ]
قُلْ يَا أَيُّهَا النَّاسُ
إِنَّمَا أَنَا لَكُمْ نَذِيرٌ
مُبِينٌ
[ Abdullah Yusuf Ali ]
Say: "O men! I am (sent) to you
only to give a clear warning:
Tafseer Commentary
2828 It is the Messenger's duty to convey the warning in the clearest
terms to the wicked. It is not
part of his duty to coerce them
or judge them, or bring on the
Punishment for them. That only
rests with Allah. But the
warning itself is full of Mercy:
for it gives the highest hope to
the repentant sinner who turns
and comes to Allah.
22:50
[ Original ]
فَالَّذِينَ آمَنُوا وَعَمِلُوا
الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ
وَرِزْقٌ كَرِيمٌ
[ Abdullah Yusuf Ali ]
"Those who believe and work
righteousness, for them is
forgiveness and a sustenance
most generous.
Tafseer Commentary
2829 The "sustenance" must be construed in the widest sense, spiritual
as well as intellectual and
physical. The reward of
righteousness is far more
generous than any merit there
may be in the creature following
the Will of his Creator.
22:51
[ Original ]
وَالَّذِينَ سَعَوْا فِي
آيَاتِنَا مُعَاجِزِينَ
أُولَٰئِكَ أَصْحَابُ الْجَحِيمِ
[ Abdullah Yusuf Ali ]
"But those who strive against
Our Signs, to frustrate them,-
they will be Companions of the
Fire."
Tafseer Commentary
2830 It will not be in their power to frustrate Allah's Plan; all they
will do is to go further and
further down in their spiritual
state, deeper and deeper into
their Hell, (Cf. 34:5).
22:52
[ Original ]
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ
مِنْ رَسُولٍ وَلَا نَبِيٍّ
إِلَّا إِذَا تَمَنَّىٰ أَلْقَى
الشَّيْطَانُ فِي أُمْنِيَّتِهِ
فَيَنْسَخُ اللَّهُ مَا يُلْقِي
الشَّيْطَانُ ثُمَّ يُحْكِمُ
اللَّهُ آيَاتِهِ ۗ وَاللَّهُ
عَلِيمٌ حَكِيمٌ
[ Abdullah Yusuf Ali ]
Never did We send a messenger or
a prophet before thee, but, when
he framed a desire, Satan threw
some (vanity) into his desire:
but Allah will cancel anything
(vain) that Satan throws in, and
Allah will confirm (and
establish) His Signs: for Allah
is full of Knowledge and Wisdom:
Tafseer Commentary
2831 Prophets and messengers (the distinction is explained in n.
2503 to 19:51)
are but human. Their actions are
righteous and their motives
pure, but in judging things from
a human point of view, the
suggestion may come to their
mind (from Satan) that it would
be good to have power or wealth
or influence for furthering
Allah's cause, or that it may be
good to conciliate some faction
which may be irreconcilable. In
fact, in Allah's Plan, it may be
the opposite. Allah, in His
mercy and inspiration, will
cancel any false or vain
suggestions of this kind, and
confirm and strengthen His own
Commands and make known His Will
in His Signs or revelations.
2832 This clause and the
similar clause at the end of the
next verse are parenthetical.
22:53
[ Original ]
لِيَجْعَلَ مَا يُلْقِي
الشَّيْطَانُ فِتْنَةً لِلَّذِينَ
فِي قُلُوبِهِمْ مَرَضٌ
وَالْقَاسِيَةِ قُلُوبُهُمْ ۗ
وَإِنَّ الظَّالِمِينَ لَفِي
شِقَاقٍ بَعِيدٍ
[ Abdullah Yusuf Ali ]
That He may make the suggestions
thrown in by Satan, but a trial
for those in whose hearts is a
disease and who are hardened of
heart: verily the wrong-doers
are in a schism far (from the
Truth):
Tafseer Commentary
2833 If any suggestion comes to the human mind that is not in
accordance with Allah's Will and
Plan, it has two opposite
effects: to evil minds it is a
trial and a temptation from the
Evil One, but to the mind
well-instructed in Faith, it
stands self-condemned at once,
and becomes a means of
strengthening the Faith and
stimulating redoubled efforts to
conform to the Will of Allah.
2834 Cf. 2:10.
I understand the "disease in the
heart" to be an earlier state of
curse, which leads in an
intensified form to a complete
"hardening of the heart".
22:54
[ Original ]
وَلِيَعْلَمَ الَّذِينَ أُوتُوا
الْعِلْمَ أَنَّهُ الْحَقُّ مِنْ
رَبِّكَ فَيُؤْمِنُوا بِهِ
فَتُخْبِتَ لَهُ قُلُوبُهُمْ ۗ
وَإِنَّ اللَّهَ لَهَادِ
الَّذِينَ آمَنُوا إِلَىٰ صِرَاطٍ
مُسْتَقِيمٍ
[ Abdullah Yusuf Ali ]
And that those on whom knowledge
has been bestowed may learn that
the (Qur'an) is the Truth from
thy Lord, and that they may
believe therein, and their
hearts may be made humbly (open)
to it: for verily Allah is the
Guide of those who believe, to
the Straight Way.
Tafseer Commentary
2835 The last clause in the last verse was parenthetical. Treat this
clause as parallel with the
first clause in verse 53,
"that he may make", etc. Both
will then connect with "Allah
will confirm (and establish) His
Signs" in verse 52.
See n.
2833 above.
22:55
[ Original ]
وَلَا يَزَالُ الَّذِينَ كَفَرُوا
فِي مِرْيَةٍ مِنْهُ حَتَّىٰ
تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً
أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ
عَقِيمٍ
[ Abdullah Yusuf Ali ]
Those who reject Faith will not
cease to be in doubt concerning
(Revelation) until the Hour (of
Judgment) comes suddenly upon
them, or there comes to them the
Penalty of a Day of Disaster.
Tafseer Commentary
2836 The penalty of deliberately rejecting Faith is that the person
doing so closes the channels of
Mercy that flow from Allah. He
will always be subject to doubts
and superstitions, until the
time comes when all earthly
scales fall from his spiritual
eyes. But then there will be no
time for Repentance: it will be
too late to profit by the
guidance of Allah given through
Revelation.
22:56
[ Original ]
الْمُلْكُ يَوْمَئِذٍ لِلَّهِ
يَحْكُمُ بَيْنَهُمْ ۚ
فَالَّذِينَ آمَنُوا وَعَمِلُوا
الصَّالِحَاتِ فِي جَنَّاتِ
النَّعِيمِ
[ Abdullah Yusuf Ali ]
On that Day of Dominion will be
that of Allah. He will judge
between them: so those who
believe and work righteous deeds
will be in Gardens of Delight.
Tafseer Commentary
2837 Such power as Evil has over those who yield to it (17:62-64)
will then be gone, as the
respite granted to Satan will be
over, and Allah's Kingdom will
be established.
22:57
[ Original ]
وَالَّذِينَ كَفَرُوا وَكَذَّبُوا
بِآيَاتِنَا فَأُولَٰئِكَ لَهُمْ
عَذَابٌ مُهِينٌ
[ Abdullah Yusuf Ali ]
And for those who reject Faith
and deny our Signs, there will
be a humiliating Punishment.
22:58
[ Original ]
وَالَّذِينَ هَاجَرُوا فِي
سَبِيلِ اللَّهِ ثُمَّ قُتِلُوا
أَوْ مَاتُوا لَيَرْزُقَنَّهُمُ
اللَّهُ رِزْقًا حَسَنًا ۚ
وَإِنَّ اللَّهَ لَهُوَ خَيْرُ
الرَّازِقِينَ
[ Abdullah Yusuf Ali ]
Those who leave their homes in
the cause of Allah, and are then
slain or die,- On them will
Allah bestow verily a goodly
Provision: Truly Allah is He Who
bestows the best provision.
Tafseer Commentary
2838 Rizq: sustenance, provision. I have preferred the latter word
here, because after death we can
only think of rizq in a large
metaphorical sense, i.e., all
the provision necessary to equip
the person for a full and happy
Future Life, and also, I think,
a provision for his dependants
and near and dear ones in this
life. (R).
22:59
[ Original ]
لَيُدْخِلَنَّهُمْ مُدْخَلًا
يَرْضَوْنَهُ ۗ وَإِنَّ اللَّهَ
لَعَلِيمٌ حَلِيمٌ
[ Abdullah Yusuf Ali ]
Verily He will admit them to a
place with which they shall be
well pleased: for Allah is
All-Knowing, Most Forbearing.
Tafseer Commentary
2839 Martyrdom is the sacrifice of life in the service of Allah. Its
reward is therefore even greater
than that of an ordinarily good
life. The martyr's sins are
forgiven by the very act of
martyrdom, which implies service
and self-surrender in the
highest sense of the word. Allah
knows all his past life but will
forbear from calling him to
account for things that should
strictly come into his account.
22:60
[ Original ]
ذَٰلِكَ وَمَنْ عَاقَبَ بِمِثْلِ
مَا عُوقِبَ بِهِ ثُمَّ بُغِيَ
عَلَيْهِ لَيَنْصُرَنَّهُ اللَّهُ
ۗ إِنَّ اللَّهَ لَعَفُوٌّ
غَفُورٌ
[ Abdullah Yusuf Ali ]
That (is so). And if one has
retaliated to no greater extent
than the injury he received, and
is again set upon inordinately,
Allah will help him: for Allah
is One that blots out (sins) and
forgives (again and again).
Tafseer Commentary
2840 Ordinarily Muslims are enjoined to bear injuries with patience and
return good for evil (23:96).
But there are occasions when
human feelings get the better of
our wise resolutions, or when,
in a state of conflict or war,
we return "as good as we get ".
In that case our retaliation is
permissible, provided the injury
we inflict is not greater than
that we receive. After such
retaliation, we are even, but if
the other side again acts
aggressively and goes beyond all
bounds in attacking us, we are
entitled to protection from
Allah in spite of all our
faults; for Allah is One that
blots out our sins, and forgives
again and again.
22:61
[ Original ]
ذَٰلِكَ بِأَنَّ اللَّهَ يُولِجُ
اللَّيْلَ فِي النَّهَارِ
وَيُولِجُ النَّهَارَ فِي
اللَّيْلِ وَأَنَّ اللَّهَ
سَمِيعٌ بَصِيرٌ
[ Abdullah Yusuf Ali ]
That is because Allah merges
night into day, and He merges
day into night, and verily it is
Allah Who hears and sees (all
things).
Tafseer Commentary
2841 To some it may appear strange or even irreconcilable that Allah
should be both Merciful and
Just: that He should both
protect His devotees and yet ask
for their self-sacrifice; that
he should command them to return
good for evil, and yet permit
retaliation under certain
restrictions. But such thoughts
are shortsighted. Do they not
see many inconsistencies in all
Life, all Nature, and all
Creation? Why, even in such
simple phenomena as Night and
Day, the one merges into the
other, and no one can tell when
precisely the one begins and the
other ends. Yet we can see in a
rough sort of way that the one
gives rest and the other
activity, that the one reveals
the beauties of the starry
heavens and the other the
splendour of the sun. In
countless ways we can see there
the wisdom and the fine artistry
of Allah. And there are subtle
nuances and mergings in nature
that our intelligence can hardly
penetrate. Now human life and
human relations are far more
complicated, and it is Allah
alone Who can see all the subtle
distinctions and hear the cries
of all His creatures, in a world
which Tennyson described as "red
in tooth and claw " (Cf.35:13).'
22:62
[ Original ]
ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ
الْحَقُّ وَأَنَّ مَا يَدْعُونَ
مِنْ دُونِهِ هُوَ الْبَاطِلُ
وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ
الْكَبِيرُ
[ Abdullah Yusuf Ali ]
That is because Allah - He is
the Reality; and those besides
Him whom they invoke,- they are
but vain Falsehood: verily Allah
is He, Most High, Most Great.
Tafseer Commentary
2842 The emphatic construction calls attention to the fact that Allah
is the only abiding Reality. All
else is like shadows that will
pass away (Cf. 31:30).
2843 See n.
2841 above
Our vain imaginings, groundless
doubts, foolish subtleties, and
false worship should all give
place to trust and faith in the
one and only Reality.
22:63
[ Original ]
أَلَمْ تَرَ أَنَّ اللَّهَ
أَنْزَلَ مِنَ السَّمَاءِ مَاءً
فَتُصْبِحُ الْأَرْضُ مُخْضَرَّةً
ۗ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ
[ Abdullah Yusuf Ali ]
Seest thou not that Allah sends
down rain from the sky, and
forthwith the earth becomes
clothed with green? for Allah is
He Who understands the finest
mysteries, and is
well-acquainted (with them).
Tafseer Commentary
2844 La tif, as a name of Allah, is as difficult to define in words as
the idea it seeks to represent
is difficult to grasp in our
minds. It implies: (1) fine,
subtle (the basic meaning); (2)
so fine and subtle as to be
imperceptible to human sight;
(3) so pure as to be
incomprehensible; (4) with sight
so perfect as to see and
understand the finest subtleties
and mysteries ( Cf. 33:34);
(5) so kind and gracious as to
bestow gifts of the most refined
kind; extraordinarily gracious
and understanding. No. 4 is the
predominant meaning here and in 12:100;
Nos. 2 and 3 in 6:103;
and No. 5 in 42:19;
but every shade of meaning must
be borne in mind in each case,
as a subsidiary factor in the
spiritual melody.
22:64
[ Original ]
لَهُ مَا فِي السَّمَاوَاتِ وَمَا
فِي الْأَرْضِ ۗ وَإِنَّ اللَّهَ
لَهُوَ الْغَنِيُّ الْحَمِيدُ
[ Abdullah Yusuf Ali ]
To Him belongs all that is in
the heavens and on earth: for
verily Allah,- He is free of all
wants, Worthy of all Praise.
Tafseer Commentary
2845 Each of the verses 22:61-63 mentioned
two attributes of Allah with
reference to the contents of
that verse. This verse now sums
up the whole argument, and the
two attributes with which it
closes sum up the idea by which
we can understand Allah's
goodness. Allah's loving
kindness and mercies are not
like those of human creatures
who all depend upon one another,
and often expect some kindness
or recognition in return. Allah
is above all wants and depends
in no way whatever on His
creatures. His mercies have
therefore a special quality,
which we cannot describe except
by gratefully singing the
praises of Allah. Cf. 2:267.
22:65
[ Original ]
أَلَمْ تَرَ أَنَّ اللَّهَ
سَخَّرَ لَكُمْ مَا فِي الْأَرْضِ
وَالْفُلْكَ تَجْرِي فِي
الْبَحْرِ بِأَمْرِهِ وَيُمْسِكُ
السَّمَاءَ أَنْ تَقَعَ عَلَى
الْأَرْضِ إِلَّا بِإِذْنِهِ ۗ
إِنَّ اللَّهَ بِالنَّاسِ
لَرَءُوفٌ رَحِيمٌ
[ Abdullah Yusuf Ali ]
Seest thou not that Allah has
made subject to you (men) all
that is on the earth, and the
ships that sail through the sea
by His Command? He withholds the
sky (rain) from failing on the
earth except by His leave: for
Allah is Most Kind and Most
Merciful to man.
Tafseer Commentary
2846 Land and sea have been made subject to man by Allah's command, so
that man can develop his life
freely on earth.
2847 Sama 'means (1)
something high, (2) a roof, a
ceiling, (3) the sky, the canopy
of heaven, (4) cloud or rain. I
understand the last meaning
here, though most authorities
seem to render it by some such
word as "sky". If we understand
rain here, we have a complete
picture of the three elements in
which man lives-land, air and
sea. Rain is also appropriate
for mention with Allah's
kindness and mercy. He regulates
the rain for man's benefit.
22:66
[ Original ]
وَهُوَ الَّذِي أَحْيَاكُمْ ثُمَّ
يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۗ
إِنَّ الْإِنْسَانَ لَكَفُورٌ
[ Abdullah Yusuf Ali ]
It is He Who gave you life, will
cause you to die, and will again
give you life: Truly man is a
most ungrateful creature!
22:67
[ Original ]
لِكُلِّ أُمَّةٍ جَعَلْنَا
مَنْسَكًا هُمْ نَاسِكُوهُ ۖ
فَلَا يُنَازِعُنَّكَ فِي
الْأَمْرِ ۚ وَادْعُ إِلَىٰ
رَبِّكَ ۖ إِنَّكَ لَعَلَىٰ هُدًى
مُسْتَقِيمٍ
[ Abdullah Yusuf Ali ]
To every People have We
appointed rites and ceremonies
which they must follow: let them
not then dispute with thee on
the matter, but do thou invite
(them) to thy Lord: for thou art
assuredly on the Right Way.
Tafseer Commentary
2848 Rites and ceremonies may appear to be an unimportant matter
compared with "weightier matters
of the Law" and with the higher
needs of man's spiritual nature.
But they are necessary for
social and religious
organisation, and their effect
on the individual himself is not
to be despised. In any case, as
they are visible external
symbols, they give rise to the
most heated controversies. Such
controversies are to be
deprecated. That does not mean
that our rites and ceremonies
are to be made light of. Those
in Islam rest on the highest
social and religious needs of
man, and if we are convinced
that we are on the Right Way ,
we should invite all to join us,
without entering into
controversies about such
matters.
22:68
[ Original ]
وَإِنْ جَادَلُوكَ فَقُلِ اللَّهُ
أَعْلَمُ بِمَا تَعْمَلُونَ
[ Abdullah Yusuf Ali ]
If they do wrangle with thee,
say, "(Allah) knows best what it
is ye are doing."
Tafseer Commentary
2849 You are only wrangling about matters about which you have no
knowledge nor any deep religious
feeling. The springs of your
conduct are all open before
Allah, and He will judge you.'
22:69
[ Original ]
اللَّهُ يَحْكُمُ بَيْنَكُمْ
يَوْمَ الْقِيَامَةِ فِيمَا
كُنْتُمْ فِيهِ تَخْتَلِفُونَ
[ Abdullah Yusuf Ali ]
"(Allah) will judge between you
on the Day of Judgment
concerning the matters in which
ye differ."
Tafseer Commentary
2850 You not only find fault with the very few and simple rites and
ceremonies in Islam: you,
outside Islam, have no rites and
ceremonies which you are
yourselves agreed upon, either
as Christians or as Jews, or one
compared with the other.'
22:70
[ Original ]
أَلَمْ تَعْلَمْ أَنَّ اللَّهَ
يَعْلَمُ مَا فِي السَّمَاءِ
وَالْأَرْضِ ۗ إِنَّ ذَٰلِكَ فِي
كِتَابٍ ۚ إِنَّ ذَٰلِكَ عَلَى
اللَّهِ يَسِيرٌ
[ Abdullah Yusuf Ali ]
Knowest thou not that Allah
knows all that is in heaven and
on earth? Indeed it is all in a
Record, and that is easy for
Allah.
Tafseer Commentary
2851 We human beings can only think of knowledge being accurately and
permanently preserved by means
of a record. Allah's knowledge
has all the qualities of a
perfect record, and it is
moreover complete and
comprehensive. This is not
difficult for Him from whom
flows all knowledge and
intelligence (Cf. 27:74-75).
22:71
[ Original ]
وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ
مَا لَمْ يُنَزِّلْ بِهِ
سُلْطَانًا وَمَا لَيْسَ لَهُمْ
بِهِ عِلْمٌ ۗ وَمَا
لِلظَّالِمِينَ مِنْ نَصِيرٍ
[ Abdullah Yusuf Ali ]
Yet they worship, besides Allah,
things for which no authority
has been sent down to them, and
of which they have (really) no
knowledge: for those that do
wrong there is no helper.
Tafseer Commentary
2852 When plain common-sense shows the absurdity of false worship,
behind which there is neither
knowledge, intelligence, nor
authority (quite the contrary),
who or what can help the false
misguided creatures who
dishonour Allah by false
worship?
22:72
[ Original ]
وَإِذَا تُتْلَىٰ عَلَيْهِمْ
آيَاتُنَا بَيِّنَاتٍ تَعْرِفُ
فِي وُجُوهِ الَّذِينَ كَفَرُوا
الْمُنْكَرَ ۖ يَكَادُونَ
يَسْطُونَ بِالَّذِينَ يَتْلُونَ
عَلَيْهِمْ آيَاتِنَا ۗ قُلْ
أَفَأُنَبِّئُكُمْ بِشَرٍّ مِنْ
ذَٰلِكُمُ ۗ النَّارُ وَعَدَهَا
اللَّهُ الَّذِينَ كَفَرُوا ۖ
وَبِئْسَ الْمَصِيرُ
[ Abdullah Yusuf Ali ]
When Our Clear Signs are
rehearsed to them, thou wilt
notice a denial on the faces of
the Unbelievers! they nearly
attack with violence those who
rehearse Our Signs to them. Say,
"Shall I tell you of something
(far) worse than these Signs? It
is the Fire (of Hell)! Allah has
promised it to the Unbelievers!
and evil is that destination!"
Tafseer Commentary
2853 Munkar. (1) a refusal to accept something offered; (2) a denial of
something stated or pointed out;
(3) a feeling of disapproval or
active aversion, or disgust.
2854 There is irony here.
'You think Allah's revelations
and Signs are distasteful to
you! There will be something far
more distasteful to you if you
do not repent! What do you say
to the inevitable Punishment?'
22:73
[ Original ]
يَا أَيُّهَا النَّاسُ ضُرِبَ
مَثَلٌ فَاسْتَمِعُوا لَهُ ۚ
إِنَّ الَّذِينَ تَدْعُونَ مِنْ
دُونِ اللَّهِ لَنْ يَخْلُقُوا
ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ
ۖ وَإِنْ يَسْلُبْهُمُ الذُّبَابُ
شَيْئًا لَا يَسْتَنْقِذُوهُ
مِنْهُ ۚ ضَعُفَ الطَّالِبُ
وَالْمَطْلُوبُ
[ Abdullah Yusuf Ali ]
O men! Here is a parable set
forth! listen to it! Those on
whom, besides Allah, ye call,
cannot create (even) a fly, if
they all met together for the
purpose! and if the fly should
snatch away anything from them,
they would have no power to
release it from the fly. Feeble
are those who petition and those
whom they petition!
Tafseer Commentary
2855 Both idols and their worshippers are poor, foolish, feeble
creatures!
22:74
[ Original ]
مَا قَدَرُوا اللَّهَ حَقَّ
قَدْرِهِ ۗ إِنَّ اللَّهَ
لَقَوِيٌّ عَزِيزٌ
[ Abdullah Yusuf Ali ]
No just estimate have they made
of Allah. for Allah is He Who is
strong and able to Carry out His
Will.
Tafseer Commentary
2856 No one who descends to the base forms of false worship can have a
true idea of Allah. Allah has
all power, and He is fully able
to carry out every part of His
Will and Plan. He is exalted
above all in power and dignity.
Cf. 22:40 and n.
2818 for
the full meaning of ' Aziz (see
also 26:9).
22:75
[ Original ]
اللَّهُ يَصْطَفِي مِنَ
الْمَلَائِكَةِ رُسُلًا وَمِنَ
النَّاسِ ۚ إِنَّ اللَّهَ سَمِيعٌ
بَصِيرٌ
[ Abdullah Yusuf Ali ]
Allah chooses Messengers from
angels and from men for Allah is
He Who hears and sees (all
things).
Tafseer Commentary
2857 Men are chosen as Messengers to ordinary men; for ordinary men
will riot be able to understand
and be in communion with beings
so refined as angels. But angels
are sent as Messengers to
Allah's chosen prophets, to
convey the Message from time to
time. In either case they are
chosen by Allah, are subject to
Allah's Will, and should not be
worshipped as gods.
2858 As Allah regards the
humblest of His creatures and
hears their prayer, He sends men
messengers out of their own
brethren (see last note), and to
such messengers He communicates
the highest spiritual Truths
through His angels.
22:76
[ Original ]
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ
وَمَا خَلْفَهُمْ ۗ وَإِلَى
اللَّهِ تُرْجَعُ الْأُمُورُ
[ Abdullah Yusuf Ali ]
He knows what is before them and
what is behind them: and to
Allah go back all questions (for
decision).
Tafseer Commentary
2859 Time, before or behind, may be of some importance to men. They may
dispute as to what was the first
Message, and what is the last
Message. To Allah this question
of priority and posteriority is
of no consequence. All questions
go back ultimately to him and
are judged on their merits.
22:77
[ Original ]
يَا أَيُّهَا الَّذِينَ آمَنُوا
ارْكَعُوا وَاسْجُدُوا
وَاعْبُدُوا رَبَّكُمْ
وَافْعَلُوا الْخَيْرَ
لَعَلَّكُمْ تُفْلِحُونَ ۩
[ Abdullah Yusuf Ali ]
O ye who believe! bow down,
prostrate yourselves, and adore
your Lord; and do good; that ye
may prosper.
Tafseer Commentary
2860 Prosper, in a spiritual sense, both in this life and the
Hereafter.
22:78
[ Original ]
وَجَاهِدُوا فِي اللَّهِ حَقَّ
جِهَادِهِ ۚ هُوَ اجْتَبَاكُمْ
وَمَا جَعَلَ عَلَيْكُمْ فِي
الدِّينِ مِنْ حَرَجٍ ۚ مِلَّةَ
أَبِيكُمْ إِبْرَاهِيمَ ۚ هُوَ
سَمَّاكُمُ الْمُسْلِمِينَ مِنْ
قَبْلُ وَفِي هَٰذَا لِيَكُونَ
الرَّسُولُ شَهِيدًا عَلَيْكُمْ
وَتَكُونُوا شُهَدَاءَ عَلَى
النَّاسِ ۚ فَأَقِيمُوا
الصَّلَاةَ وَآتُوا الزَّكَاةَ
وَاعْتَصِمُوا بِاللَّهِ هُوَ
مَوْلَاكُمْ ۖ فَنِعْمَ
الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ
[ Abdullah Yusuf Ali ]
And strive in His cause as ye
ought to strive, (with sincerity
and under discipline). He has
chosen you, and has imposed no
difficulties on you in religion;
it is the cult of your father
Abraham. It is He Who has named
you Muslims, both before and in
this (Revelation); that the
Messenger may be a witness for
you, and ye be witnesses for
mankind! So establish regular
Prayer, give regular Charity,
and hold fast to Allah. He is
your Protector - the Best to
protect and the Best to help!
Tafseer Commentary
2861 As far as the striving is concerned with Jihad in the narrow
sense, see the limitations in n.
204 to2:190 and n.
205 to 2:191.
But the words are perfectly
general and apply to all true
and unselfish striving for
spiritual good.
2862 The Jews were hampered
by many restrictions, and their
religion was racial.
Christianity, as originally
preached, was a hermit religion:
"sell whatsoever thou hast"
(Mark 10:21): "take no thought
for the morrow" (Matt. 6:34).
Islam, as originally preached,
gives freedom and full play to
man's faculties of every kind.
It is universal, and claims to
date from Adam: father Abraham
is mentioned as the great
Ancestor of those among whom
Islam was first preached (Jews,
Christians, and Arab Quraysh).
2863 Before: see Abraham's
prayer in 2:128.
In this revelation: in this very
verse, as well as in other
places.
2864 See 2:143,
and notes n.
143 and n.
144. As the Prophet is a
guide and witnesses among us, so
Muslims ought to be witneses
amongst mankind. The best
witness to Allah's Truth are
those who show its light in
their lives.
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