Sūrah al-Ḥajj

Theme and Time of Revelation

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This sūrah is among the last of the Makkan ones revealed when Muslims were
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being forced to migrate to other areas as a result of being subjected to persecution by

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the Quraysh. The time of the Prophet’s migration too had drawn near. It was in those
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times that this sūrah was revealed with a final warning for the Quraysh. They are
warned of God’s wrath, and monotheism and the certainty of the Day of Judgement is
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corroborated through convincing arguments. Moreover, in the light of Abraham’s

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preaching and of the purpose for which the House of God was built, they are
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explained that its actual worthy custodians are not the Idolaters but the Muslims
whom they have deprived of it and oppressing and persecuting them to expel them
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from it. The conquest of Makkah has been hinted in verse 44 of the previous sūrah. In
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this sūrah, this hint has assumed the form of a decisive verdict. The Quraysh are
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regarded as traitors and usurpers and threatened with expulsion from this House and
Muslims are given glad tidings that God will protect them and after expelling the
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Quraysh make them as its custodians.

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This is sūrah is Makkan, as is evident from its tone and contents. Only four of its
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verses (38-41) were revealed after migration to Madīnah. In these verses, Muslims are
permitted to take up arms in defence if the disbelievers of the Quraysh try to forcibly
stop them from doing ḥajj. God will help them. Since this stipulation is an explanation
to what is stated earlier, these verses were placed here. The purpose is that the wisdom
of this permission becomes evident: Muslims have a right to take up arms because the
occupation of the Quraysh over the House of God was an act of usurpation. Its real
custodians are the Muslims and not the Quraysh.
It is because of these few verses that our exegetes have differed about the place of
revelation of the sūrah: whether it was Makkah or Madīnah. However, if a few
Madīnan verses are inserted in a Makkan sūrah – and the nature too of these verses is
that of an explanation – then this does not make the whole sūrah into a Madīnan one.
There are some Madīnan verses in Sūrah al-Muzzammil too even though there is a
consensus that it is a Makkan sūrah. It will be explained ahead that these verses are
like that of a stipulation of premise that was stated concisely. When something that
was stated in the last phase of the Makkan period was explained in verses revealed in
the early Madīnan period, then were both these set of verses were placed adjacent to

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 2

one another. Zamakhasharī too has regarded this sūrah, with the exception of a few
1
verses, to be Makkan.

Analysis of the Meanings

Verses (1-4): The opponents of the Qur’ān are warned of God’s grasp and of the
horrors of the torment in the Hereafter. Becoming neglectful of the Hereafter and
following Satan as a result of associating partners with God without any basis is a call
for doom. Satan’s real task, for which God has given him respite, is not to provide
guidance so that people follow him. He is in fact leading all those wretched people
who follow him to the fire of Hell.
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Verses (5-8): Arguments in favour of the Hereafter are cited by referring to phases of
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creation of a human being and by the phenomenon of earth’s revival to life after a dry
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spell. The purpose is to urge people who are in doubt regarding the Hereafter and have
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become indifferent to it who are neither reflecting on the nature and wisdom of their
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creation nor on the world around them. They are urged to open their eyes to the signs
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within them and in the world around them instead of demanding to observe the
torment. The advent of the Hereafter is an obvious and necessary consequence of
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God’s attributes. It is destined to come without doubt.

- i-

Verses (9-16): Because of reliance on their alleged deities and intercessors, people
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who were indifferent to the Hereafter and wanted to always argue and dispute with the
Prophet (sws) in support of polytheism are taken to task and refuted. It is explained
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that the claim of worshipping God while associating partners with Him is a baseless
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one. God does not give any importance to such hypocrites who want to worship and
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obey Him as long as they receive its apparent benefits and flee away from Him at the
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time of trial and knock at the doors of others. These are the people who will procure
loss both in this world and the next. The harm of those to whom they run for their
benefits while leaving God is more than their use. It is only God Who has the
authority to harm or benefit people. If someone loses hope in God, he can try to reach
the heavens if the greatest of his schemes can solve this problem.
Verses (17-24): Muslims are assured, and all groups who were opposing Islam are
informed that God is aware of everyone’s behaviour. None of a person’s word or deed
is hidden from Him. Ultimately, everyone’s case will be referred to His court of
justice. One the one hand will be those who today are calling others to monotheism
and the truth. On the other hand will be those who had distorted the face of religion by
their religious innovations. Then God will deliver His verdict for both. He will admit
into Hell all those guilty of polytheism and disbelief. As for those who adhered to
monotheism and faith, they will benefit from the luxuries of Paradise.
Verses (25-37): The real objective of Abraham’s (sws) religion and of building the
House of God is explained. The purpose of this explanation is to make it clear to the

1. Zamakhsharī, Al-Kashshāf, vol. 3, 142.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 3

Idolaters and their supporters among the People of the Book that they are under a
grave self-delusion: they think that it is they who are the real custodians of Abraham’s
religion and the House of God and hence have the right to close its doors to the
Prophet (sws) and his followers. Abraham (sws) never built this House for idolatry
and polytheism. On the other hand, they have precisely done this. Abraham (sws) had
built it for worshipping the one and only God and for the purpose of the ritual of ḥajj.
In this regard, attention is directed to the real essence of animal sacrifice and other
rituals of ḥajj to urge these claimants of Abraham’s legacy to evaluate their beliefs.
They should do some soul searching in this regard because they have totally distorted
his legacy and his teachings. To make matters worse, they are bent upon expelling
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those who are trying to revive this legacy.

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Verses (38-41): These four verses are Madīnan. Once Muslims migrated to Madīnah,
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the question arose as to what they should do if they go for ḥajj and the disbelievers try
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to stop them? This question carried great significance because waging war in the
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sacred months and that too within the vicinity of the House of God was regarded as
prohibited even in the times of jāhiliyyah. The Quraysh were using the sacred months
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and the sanctity of the House of God as a shield and Muslims too would dare not defy
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this prohibition unless they were permitted by God. Ultimately, God gave this
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permission to the Muslims: if such a war becomes inevitable, they too can retaliate.
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This war does not violate the sanctity of the sacred months; in fact, it is a holy war for
the cleansing of the House of God and if Muslims have the power, it is their obligation
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to liberate the House of God from its unworthy occupiers who are actually usurpers.
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At the same time, it is clarified that if such wars are also considered against piety, then
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it would mean that all houses of worship that have been built for the One God are
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being consigned to the disbelievers and their accomplices. The consequence would be
that these wretched elements would either raze them to the ground or convert them
into centres of idol-worship. For this reason, Muslims should neither hesitate in
waging this war nor give any importance to the accusations of their adversaries. If
such a war becomes imminent, then in spite of their small number and scarcity of
resources, God will help them to grant them authority in the land of Makkah. And
when this happens, they should cleanse the Ḥaram from the filth of polytheism and
disbelief and revive the objectives for which Abraham (sws) had made them inhabit
this land.
This permission of cleansing the House of God was an essential consequence of
what is stated in the previous section of verses: the Quraysh were unworthy custodians
of the House of God and their occupation of this House was illegal for they had
distorted its objectives. For this reason, though these four verses were revealed in
Madīnah, they were placed here in a Makkan sūrah so that it becomes evident that this
permission was given because of the prevailing circumstances.
Verses (42-52): Evidence from history is cited that the warning meted out by God to
various nations through His messengers always materialized. None of the nations

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 4

could survive on this earth after denying its respective messenger. The only thing left
intact were the remnants of the magnificent buildings they built. They are enough to
learn a lesson from if a person has the eye. However, no healer can cure people whose
hearts have become blind. People who were demanding from the Prophet (sws) to
hasten the promised doom are told that the God’s calendar of events is different from
theirs. His one day is equal to a thousand earth years. For this reason, they should not
ask to hasten this doom. God’s promise is destined to be fulfilled. Just as God has
given respite to previous nations, he gave them respite too. So just as these nations
were punished, they too will meet the same fate if they do not desist from their
obduracy. The purpose of a Messenger is to warn people and deliver them glad
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tidings. The decision to send punishment is in the Hands of God.

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Verses (53-57): The Prophet (sws) is assured that the tough opposition he his facing
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against his call is nothing new. Every messenger passed through these circumstances.
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Whenever a prophet or a messenger has tried to show courage against these

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adversities and reform affairs, devils have always tried to impede this and tried to
create hurdles. However, God always obliterates the effects of Satan’s whisperings
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and makes His word prevail. The reason that God has given these devils this
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opportunity is to distinguish true believers from false claimants. The faith of seekers
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of the truth blossoms as a result of such propaganda by Satan and the hypocrites and
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the wretched go even more astray. Ultimately, God decides the fate of both. The
former enter Paradise after this trial and the latter become the fuel of Hell.
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Verses (58-64): Glad tidings of success in both this world and the next are given to
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people who had migrated by that time or were preparing to do so. These glad tidings
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are corroborated by God’s attributes and by His signs in the world around human
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beings.
Verses (65-70): The wisdom behind granting respite to the disbelievers in spite of their
demand for punishment is referred to: God shows haste in mercy and defers torment.
The Prophet (sws) is directed to consign their matter to God. He will decide their fate
in the Hereafter and this is very easy for Him.
Verses (71-76): A final strike is made at the baseless concepts of polytheism and
intercession. The purpose is that the Idolaters clearly know that the deities and
intercessors on the basis of whom they are unmindful of the Hereafter will not be of
the slightest benefit to them in the court of God.
Verses (77-78): In these concluding verses, Muslims are addressed collectively and are
directed to wage war for the cause of God. They are told that they are now the
inheritors of Abraham’s religion. God has given them the title of Muslims. It is now
their responsibility to bear witness to the truth before other people just as the
messenger has borne this witness before them. They should be diligent in the prayer
and hold fast to God. He is their guardian and best of helpers.
This analysis of the meanings suffices to explain its whole sequence and coherence
of the sūrah. We now, in the name of God and by His grace, begin its explanation.

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Text and Translation

Section I: Verses (1-4)

ٰ
‫ﺑ ۡﺴﻢ ﷲ َﻟﺮ ۡﺣ ٰﻤﻦ َﻟﺮﺣ ۡﻴﻢ‬
ََۤ َ ۡ َۡ َ َ َ َ َ َ َََۡ َ ۡ ََ ۡ َ َ َ
‫ﻞ ﻣﺮﺿﻌ ٍﺔ ﻋﻤﺎ‬9 ‫﴾ ﻳَ ۡﻮ َم ﺗ َﺮ ۡوﻧ َﻬﺎ ﺗﺬ َﻫﻞ‬١﴿ ‫ﺎﻋﺔ ' ۡ& ٌء َﻋﻈ ۡﻴ ٌﻢ‬ ‫ﻳﺎﻳ َﻬﺎ ﻟﻨﺎس ﻘﻮ رﺑﻜﻢ ن زﻟﺰﻟﺔ ﻟﺴ‬
َ ٰ َ ٰ ٰ َ َ َََ َََۡ َۡ َ ََ َ َ
‫﴾ َو‬٢﴿ ‫ي َو ﻟٰﻜ َﻦ َﻋﺬ َب ﷲ ﺷﺪ ۡﻳ ٌﺪ‬Dٰ A‫ي َو َﻣﺎ ﻫ ۡﻢ ﺑﺴ‬Dٰ A‫ﺎس ﺳ‬ ‫ﻞ ذ ت ﺣﻤ ٍﻞ ﺣﻤﻠﻬﺎ و ﺗﺮي ﻟﻨ‬9 ‫ۡرﺿ َﻌ ۡﺖ َو ﻀﻊ‬
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َََ َ َ ََ َ َ َ َ َ ۡ َۡ ٰ َ
‫ﻪ‬Z ‫ﻪ َﻣ ۡﻦ ﺗﻮَﻵﻹه ﻓﺎﻧ‬Z ‫﴾ ﻛﺘ َﺐ َﻋﻠ ۡﻴﻪ ﻧ‬٣ۙ ﴿ ‫ َﻞ ﺷ ۡﻴ ٰﻄ ٍﻦ ﻣﺮ ۡﻳ ٍﺪ‬9 ‫ ﻋﻠ ٍﻢ و ﻳَﺘﺒﻊ‬QN‫ﻐ‬P ‫ ﷲ‬IJ ‫ﻣ َﻦ ﻟﻨﺎس َﻣ ۡﻦ ﻳ َﺠﺎدل‬
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ۡ َ َ
﴾٤﴿ QN‫ َﻋﺬ ب ﻟﺴﻌ‬Iٰ ` ‫ﻪ َو ﻳَ ۡﻬﺪ ۡﻳﻪ‬Z ‫_ﻀﻠ‬
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In the name of God, the Most Gracious, the Ever-Merciful.

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O People! Fear your Lord. Indeed, the upheaval of the Day of Judgement is a very
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horrific thing. The day you will see it, every suckling mother will forget her suckled
child and every pregnant being will shed her burden and you will see people
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inebriated even though they will not be inebriated. In fact, the torment of God is a
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very terrible thing. (1-2)

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And there are those among people who without having any knowledge dispute
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about God’s oneness and follow every rebellious wretched devil. About whom it has
been ordained that whoever befriends him, he will lead him astray and guide him to
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the torment of Hell. (3-4)

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Explanation
ٌ ۡ َ ٌ ۡ َ َ َ ََََۡ َ ۡ ََ ۡ َ َ َ َ
2
﴾١﴿ ‫ﻳﺎﻳﻬﺎ ﻟﻨﺎس ﻘﻮ رﺑﻜﻢ ن زﻟﺰﻟﺔ ﻟﺴﺎﻋﺔ '&ء ﻋﻈﻴﻢ‬
Though the words “O People” are general, they refer to the arrogant Quraysh who
were denying the Day of Judgement, and demanding from the Prophet (sws) to hasten
the punishment. They should fear God and benefit from the respite He has graciously
given them. Out of His mercy, He may give time to people, but when He seizes them
for their evils, harsh is His accountability. They should not think that the Day of
Judgement is an easy affair so that they demand to hasten its arrival. Its cataclysm will
be horrific. Refuge should be sought from it instead of asking for it.

ٰ ٰ َ َ ََ َ َََۡ َۡ َ ََ َ ََۤ َۡ َ َ
‫ي َو‬Dٰ A‫ي َو َﻣﺎ ﻫ ۡﻢ ﺑﺴ‬Dٰ A‫ﺎس ﺳ‬ ‫ﻞ ذ ت ﺣﻤ ٍﻞ ﺣﻤﻠﻬﺎ و ﺗﺮي ﻟﻨ‬9 ‫ﻞ ﻣ ۡﺮﺿ َﻌ ٍﺔ َﻋﻤﺎ ۡرﺿ َﻌ ۡﺖ َو ﻀﻊ‬9 ‫ﻳَ ۡﻮ َم ﺗ َﺮ ۡوﻧ َﻬﺎ ﺗﺬ َﻫﻞ‬
2. O People! Fear your Lord. Indeed, the upheaval of the Day of Judgement is a very horrific
thing.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 6

َ ٰ َ
3
﴾٢﴿ ‫ﻟٰﻜ َﻦ َﻋﺬ َب ﷲ ﺷﺪﻳۡ ٌﺪ‬
This is the picture of the utter self concern that would overtake every person on that
day. People will be totally inebriated – not because of drinking – but because of the
horrifying nature of the torment.
The verse simultaneously uses singular and plural forms for the addressees. It has
been explained at other instances that when the singular is used for plural entities, the
purpose is to address each and every entity of a group and it carries more emphasis.

َ َ َ َ ۡ َۡ ٰ َ
﴾٣ۙ ﴿ ‫ َﻞ ﺷ ۡﻴ ٰﻄ ٍﻦ ﻣﺮ ۡﻳ ٍﺪ‬9 ‫ ﻋﻠ ٍﻢ و ﻳَﺘﺒﻊ‬QN‫ﻐ‬P ‫ ﷲ‬IJ ‫َو ﻣ َﻦ ﻟﻨﺎس َﻣ ۡﻦ ﻳ َﺠﺎدل‬
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4
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When something is said by using the style “and there are those among people,” the
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purpose is to mention the specific after the general. If the occasion of praise, it is used
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for praise and if it is of condemnation, as is the case here, then it is used for this
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purpose. If this style is to be appreciated in the English language, it would imply

something to effect: “There are some stupid, foolish and ignorant among people who
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say such and such things.” This specially refers to the group that was always ready to
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debate and argue with the Prophet (sws) against his message of monotheism. Such
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people are not many in number in a society. They are just a small faction. Their
knowledge is based on hearsay and very limited too. However, they are adept in
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gossip and singing their own praises. For this reason acting as agents of clever people,
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they areٰ skilled in leading simpletonsٰ astray. ٰ َ

In ‫ ﷲ‬IJ ‫ َﻣ ۡﻦ ﻳ َﺠﺎدل‬, the expression ‫ ﷲ‬IJ (about God) is actually ‫ ﺗ ْﻮﺣ ْﻴﺪ ﷲ‬IJ (about the
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oneness of God) because the disbelievers of Arabia were never rejected God. They
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only rejected His oneness. The only argument they had to reject this oneness was
blind following the religion of their ancestors. In verse 8 ahead, it will be explained
that neither they had any knowledge of God’s religion nor any guidance of intellect
and human nature nor any divine book. They would enter into polemical debates
without any of these. It may be kept in mind that professional debaters of such sort
have nothing except sharp tongues. Their only source of knowledge is their misguided
leaders and all that َ they can do is brag about it.
َ ٰ َ َ َ
In ‫ﻞ ﺷ ۡﻴﻄ ٍﻦ ﻣﺮ ۡﻳ ٍﺪ‬9 ‫ﻳَﺘﺒﻊ‬, the devils refer to those both among men and jinn. The word ‫ﻞ‬9
(every) points to this inference. Both these “species” of devils have a very deep
connection. The devils among the jinn use the devils among men as means to spread
mischief. The devils among the jinn inspire them with various thoughts and the devils

3. The day you will see it, every suckling mother will forget her suckled child and every
pregnant being will shed her burden and you will see people inebriated even though they will
not be inebriated. In fact, the torment of God is a very terrible thing.
4. And there are those among people who without having any knowledge dispute about
God’s oneness and follow every rebellious wretched devil.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 7

among men transform this inspiration into a philosophy and give it various names too.
Thereafter, they communicate it by various means. The Qur’ān has used the word
devil for all such leaders of deception.
َ
The word ‫ ﻣﺮ ۡﻳ ٍﺪ‬means “mischievous, miscreant and wretched.”
These devils, whether they belong to jinn or men always appear in the garb of
sincere well-wishers, sympathizers and patriots. In reality, they are very mean
scoundrels. They lead astray God’s servants to their own ways. Those who succumb
to their lures by becoming their followers and spreading the mischief worked by them
are led straight into Hell by them.
Monotheism is mentioned right after the Day of Judgement because the latter’s
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importance is related to the former. If partners and intercessors are acknowledged with
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God, the Day of Judgement becomes insignificant. In the presence of intercessors,

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how can a day of accountability be feared since they would be able to save people
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from God’s punishment. For this reason, the topics of hereafter and refutation of
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polytheism are always mentioned adjacent in the Qur’ān so that it becomes evident
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that none can save people from God’s grasp. The matter of everyone will be presented
before Him and He alone will pass the verdict.
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- i-

ۡ َ َ َََ َ َ ََ َ
5
﴾٤﴿ QN‫ َﻋﺬ ب ﻟﺴﻌ‬Iٰ ` ‫ﻪ َو ﻳَ ۡﻬﺪ ۡﻳﻪ‬Z ‫ﻪ _ﻀﻠ‬Z ‫ﻪ َﻣ ۡﻦ ﺗﻮَﻵﻹه ﻓﺎﻧ‬Z ‫ﻛﺘ َﺐ َﻋﻠ ۡﻴﻪ ﻧ‬
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It is mentioned at many instances in the Qur’ān that Satan had asked for a time of
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respite from God until the Day of Judgement in order to lead astray the progeny of
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Adam. God had granted him this respite after which He will consign him and all his
َ َ
followers to the fire of Hell. The words ‫ﺐ َﻋﻠ ۡﻴﻪ‬
or

‫ َﻛ َﺘ‬point to this fact. In َ other words,

َ َ this
َ َ
is a duty assigned by God to Satan. The word ‫ﻪ‬Z ‫ ﻓﺎﻧ‬is coordinated to ‫ﻪ‬Z ‫ ﻧ‬and ‫ َﻣ ۡﻦ ﺗﻮَﻵﻹه‬is a
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conditional clause. The implication is that it is the duty of Satan to lead people astray
into Hell. However, this will happen only to those who make him their friend and
guardian. Those who regard him to be their enemy and always try to shield themselves
from his mischief will not be impacted by his luring. It is like saying that poison is
meant to kill; foolish are those who think that it is an antidote and consume it. God
has given this respite to Satan to test people and not to make him their leader and
receive inspiration from him or to follow him.

Section II: Verses (4-24)

In the coming verses, the subject of monotheism and hereafter discussed earlier is
brought up in another way. The phases of creation of human beings, observation of the

5. About whom it has been ordained that whoever befriends him, he will lead him astray and
guide him to the torment of Hell.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 8

sights and signs of this universe and the attributes of God which appear before a
sensible person as a result of this observation are presented as arguments in favour of
monotheism and hereafter. It is shown that if a person reflects, then these a arguments
can be seem within his own self as well as the world around him. He does not need to
go far. Foolish are those who deny and dispute such obvious facts. In this regard, those
people are also discussed who wanted to worship God on their own conditions. As long
as His directives were in accordance with their desires, they were prepared to worship
Him. However, they evaded all those directives which were against their desires and
interests. In this way, seeing the ever-increasing power of Islam, a group of hypocritical
people having two faces had come into being. It wanted to believe in God and Satan,
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belief and disbelief at the same time. In contrast to open rivals, its attitude was
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apparently conciliatory; however, in reality, this attitude amounted to polytheism; in

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fact, worse than it. For this reason, the Qur’ān has also criticized it here: such double
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standards cannot exist in religion. Let people who think that harm and benefit are not in
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the hands of God and do not want to obey Him in both good and bad circumstances
adopt the attitude they want to. However, they should remember that the greatest of their
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strategies is not going to avail them without God’s consent. At the end, the fate of both
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rivals – the believers and the proponents of polytheism an disbelief – is mentioned: a

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day will come when everyone’s case will be presented before God and both will be
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rewarded or punished according to their beliefs and deeds.

Readers may now proceed to study these verses in the light of this background.
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n.

Text and Translation

َ ََ َ َۡ َ ٰۡ َ َ َ َ ۡ ۡ َ َ
‫ َر ۡﻳ ٍﺐ ﻣ َﻦ ﻟ َﺒ ۡﻌﺚ ﻓﺎﻧﺎ ﺧﻠﻘﻨﻜ ۡﻢ ﻣ ۡﻦ ﺗ َﺮ ٍب ﺛﻢ ﻣ ۡﻦ ﻧﻄﻔ ٍﺔ ﺛﻢ ﻣ ۡﻦ َﻋﻠﻘ ٍﺔ ﺛﻢ ﻣ ۡﻦ‬Iۡ J ‫ﻳﺎﻳ َﻬﺎ ﻟﻨﺎس ۡن ﻛﻨﺘ ۡﻢ‬
or
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َ ۡ ۡ َ َ ََ َ َ َََ َۡ َ َََ َ ۡ
‫ﺟﻜ ۡﻢ ﻃﻔﻶًﻹ ﺛﻢ‬Dt‫ ﺛﻢ ﻧ‬uvً ‫ َﺟ ٍﻞ ﻣ َﺴ‬I` ‫ ﻵۡﻹ ۡر َﺣﺎم َﻣﺎ ﻧﺸﺂء‬IJ klm ‫ َو‬j ‫ ﻟﻜ ۡﻢ‬iَ N‫ ﻣﺨﻠﻘ ٍﺔ ﻟﻨ َﺒ‬QN‫ﻣﻀﻐ ٍﺔ ﻣﺨﻠﻘ ٍﺔ و ﻏ‬
َ ً َ ۡ َ َ َ ۡ َ َ َ ۡ ٰ َ ۡ َ َ ۤ
‫ َو ﺗ َﺮي‬j‫َ ۡﻌﺪ ﻋﻠ ٍﻢ ﺷ ۡﻴﺌﺎ‬P ‫ﻦ‬x ‫ ۡرذل ﻟﻌﻤﺮ ﻟﻜ ۡﻴﻶَﻹ _ ۡﻌﻠ َﻢ ﻣ‬I` ‫ َو ﻣﻨﻜ ۡﻢ ﻣ ۡﻦ ﻳ َﺮد‬IJ‫ ۡﻢ َو ﻣﻨﻜ ۡﻢ ﻣ ۡﻦ ﻳ َﺘ َﻮ‬w‫َﻟﺘ ۡﺒﻠﻐ ۡﻮ ﺷﺪ‬
ٰ ََ َ ٰ َ َ ۡ ََ ۡ َ َۡ َۡ َۤ َ ً َ َ
‫﴾ ذﻟﻚ ﺑﺎن ﷲ َ ﻫ َﻮ‬٥﴿ ‫ﻞ ز ۡو ~ج َﺑﻬ ۡﻴ ٍﺞ‬9 ‫ َﺒ َﺘ ۡﺖ ﻣ ۡﻦ‬x ‫ﻵۡﻹ ۡرض َﻫﺎﻣ َﺪة ﻓﺎذ ﻧ َﺰﻟﻨﺎ َﻋﻠ ۡﻴ َﻬﺎ ﻟ َﻤﺂ َء ۡﻫ}|ت َو َر َﺑ ۡﺖ َو ﻧ‬
ٰ ََ َ ٌ َ َ َ َ َ َ ٌ ۡ َ ۡ َ ٰ َ Z ََ َ ٰۡ َۡ ۡ Z ََ َ َ ۡ
IJ ‫ﺎﻋﺔ ٰ ﺗ َﻴﺔ ﻵﻹ َر ۡﻳ َﺐ ﻓ ۡﻴ َﻬﺎ ‹ َو ن ﷲ َ ﻳَ ۡﺒ َﻌﺚ َﻣ ۡﻦ‬ ‫ۙ﴾ و ن ﻟﺴ‬٦﴿ ‫ﻞ '& ٍء ﻗﺪﻳﺮ‬9 Iˆ‫ و ﻧﻪ ﻋ‬I‡‫ﻟﺤﻖ و ﻧﻪ ﻳ†… ﻟﻤﻮ‬
ۡ َ ۡ ٰ َ َ ۡ َۡ ٰ َ ۡ
‫َ ﻋﻄﻔ ٖﻪ ﻟﻴﻀ َﻞ َﻋ ۡﻦ‬IŽ‫ۙ﴾ ﺛﺎ‬٨﴿ Qٍ N‫ ﻋﻠ ٍﻢ و ﻵَﻹ ﻫ ًﺪي و ﻵَﻹ ﻛﺘ ٍﺐ ﻣﻨ‬QN‫ﻐ‬P ‫ ﷲ‬IJ ‫﴾ َو ﻣ َﻦ ﻟﻨﺎس َﻣ ۡﻦ ﻳ َﺠﺎدل‬٧﴿ ‫ﻟﻘﺒ ۡﻮر‬
َ ٰ ‫ﻟﻚ ﺑ َﻤﺎ َﻗ َﺪ َﻣ ۡﺖ َﻳ ٰﺪ َك َو َ َن ﷲ‬
َ ٰ ۡ َ ۡ ۡ َ ۡ َۡ
‫﴾ ذ‬٩﴿ ‫ ۡﻳﻖ‬D’َ ‫ﻪ ﻳَ ۡﻮ َم ﻟﻘ ٰﻴ َﻤﺔ َﻋﺬ َب ﻟ‬Z ‫‘• ٌي و ﻧﺬ_ﻘ‬
َ ٰ
‫ ﻟﺪﻧﻴﺎ‬IJ ‫ﻪ‬Z ‫ ﻟ‬j ‫َﺳﺒ ۡﻴﻞ ﷲ‬
َ ََ ۡ َۨۡ َ َ ٰ َ َ ۡ ََ َ
‫ ﻃ َﻤﺎن ﺑ ٖﻪ َو ۡن َﺻ َﺎﺑ ۡﺘﻪ‬QN‫ﻪ ﺧ‬Z ‫ ٍف ﻓﺎ ۡن َﺻ َﺎﺑ‬Dۡ ˜َ Iٰ ˆ‫﴾ َو ﻣ َﻦ ﻟﻨﺎس َﻣ ۡﻦ _ ۡﻌﺒﺪ ﷲ َ َﻋ‬١٠﴿ ‫ﻟ ۡﻴ َﺲ ﺑﻈﻶﻹ ٍم ﻟﻠ َﻌﺒ ۡﻴﺪ‬

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 9

ٰ ۡ ۡ ۡ َ ٰ َ َ ٰۡ َ َ ۡ َ َ ََۡ ۨ َ
‫﴾ ﻳَ ۡﺪﻋ ۡﻮ ﻣ ۡﻦ د ۡون ﷲ َﻣﺎ ﻵَﻹ‬١١﴿ iN‫ ن ﻟﻤﺒ‬Dَ •ۡ ‫ ذﻟﻚ ﻫ َﻮ ﻟﺨ‬j ‫ة‬D‘ ‫ ﻟﺪﻧﻴﺎ و ﻵﻹ‬D•‫› ﺧ‬ œ ‫ َو ۡﺟﻬ ٖﻪ‬Iٰ ˆ‫ﻘﻠ َﺐ َﻋ‬m ‫ﻓ ۡﺘﻨﺔ‬
ۡ َ َ ٰ ۡ َ ۡ َ ۡ َ ۡ َ ۡ َ ۡ َ ۤZ َ ۡ َ َ ۡ ۡ َ ۡ َ َ ٰ َۡ َ
‫ و ﻟﺒﺌﺲ‬I`‫ ﻟﺒﺌﺲ ﻟﻤﻮ‬j ‫ﻔﻌ ٖﻪ‬m ‫ب ﻣﻦ‬D¢ ‫﴾ ﻳﺪﻋﻮ ﻟﻤﻦ ¡ ه‬١٢ۚ ﴿ ‫ ذﻟﻚ ﻫﻮَ ﻟﻀ ٰﻠﻞ ﻟ َﺒﻌ ۡﻴﺪ‬j ‫ﻪ‬Z ‫ه َو َﻣﺎ ﻵَﻹ َﻳﻨﻔﻌ‬Z Dž_
َ
َۡ ٰ َ َۡ َ َ ٰ ٰ َ ٰ َ ۡ ۡ
‫ ن ﷲ َ _ﻔ َﻌﻞ‬j ‫﴾ ن ﷲ َ ﻳ ۡﺪﺧﻞ ﻟﺬ ۡﻳ َﻦ ٰ َﻣﻨ ۡﻮ َو َﻋﻤﻠﻮ ﻟﺼﻠ ٰﺤﺖ َﺟﻨ ٍﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘ َﻬﺎ ﻵۡﻹﻧ ٰﻬﺮ‬١٣﴿ QN‫ﻟ َﻌﺸ‬
ۡ َۡ ۡ َ َ َ ۡ َ َ ٰۡ َ َ ۡ ٰ َۡ َ َ َ َ 9 ‫﴾ َﻣ ۡﻦ‬١٤﴿ ‫َﻣﺎ ﻳﺮ ۡﻳﺪ‬
‫ ﻟﺴ َﻤﺂء ﺛﻢ ﻟ َﻴﻘﻄﻊ‬I` ‫ة ﻓﻠ َﻴ ۡﻤﺪ ۡد ﺑ َﺴ َﺒ ٍﺐ‬D‘ ‫ ﻟﺪﻧﻴﺎ و ﻵﻹ‬IJ ‫ه ﷲ‬Dَ ¤‫ﺎن ﻳَﻈﻦ ۡن ﻟ ۡﻦ ﻳﻨ‬
َ ٰ َََ ٰ ٰۡ ۡ َ َ ٰ َ َ َ َ ۡ ۡ َۡ
‫﴾ ن‬١٦﴿ ‫﴾ َو ﻛﺬﻟﻚ ﻧ َﺰﻟﻨﻪ ٰ ٰﻳﺖ~ َﺑﻴﻨ ٍﺖ ‹ و ن ﷲ َ ﻳَ ۡﻬﺪ ۡي َﻣ ۡﻦ ﻳﺮ ۡﻳﺪ‬١٥﴿ ‫ه َﻣﺎ _ﻐ ۡﻴﻆ‬Z ‫ ﻛ ۡﻴﺪ‬iَ¦‫ َﻫ ۡﻞ ﻳﺬﻫ‬kۡ ¥‫ﻓﻠ َﻴﻨ‬
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َ َۡ ٰ َ ۤ َۡ َ ۡ َ ۡ ٰ َ َ
‫ ن ﷲ َ _ﻔﺼﻞ َﺑ ۡﻴﻨﻬ ۡﻢ َﻳ ۡﻮ َم‬ª ‫ ۡﻮ‬wDَ © ‫ي َو ﻟ َﻤﺠ ۡﻮ َس َو ﻟﺬ ۡﻳ َﻦ‬Dٰ ¤ٰ ‫ َو ﻟﻨ‬iَ N¨‫ﻟﺬ ۡﻳ َﻦ ٰ َﻣﻨ ۡﻮ َو ﻟﺬ ۡﻳ َﻦ َﻫﺎد ۡو َو ﻟﺼﺒ‬
w
w

َ َ َ َ ٰ َ َ َ ََ َ َ ٰ َ ۡ
‫ ﻵۡﻹ ۡرض َو ﻟﺸ ۡﻤﺲ‬IJ ‫ ﻟﺴ ٰﻤ ٰﻮت َو َﻣ ۡﻦ‬IJ ‫ﻪ َﻣ ۡﻦ‬Z ‫﴾ ﻟ ۡﻢ ﺗ َﺮ ن ﷲ َ َﻳ ۡﺴﺠﺪ ﻟ‬١٧﴿ ‫ﻞ ' ۡ& ٍء ﺷﻬ ۡﻴ ٌﺪ‬9 Iٰ ˆ‫ ن ﷲ َ َﻋ‬j ‫ﻟﻘ ٰﻴ َﻤﺔ‬
.ta

َ َ ٌۡ ََ َ َ َ َ َ َ َ ۡ َ ۡ َ ََ ۡ َ
da

ٰ ۡ َ َ َ َۡ ۡ َ َ َ َ ٌۡ ََ
‫ و ﻣﻦ ﻳﻬﻦ ﷲ‬j ‫ ﺣﻖ ﻋﻠﻴﻪ ﻟﻌﺬ ب‬QN‫ و ﻛﺜ‬j ‫ ﻣﻦ ﻟﻨﺎس‬QN‫و ﻟﻘﻤﺮ و ﻟﻨﺠﻮم و ﻟﺠﺒﺎل و ﻟﺸﺠﺮ و ﻟﺪوآب و ﻛﺜ‬
bb

َ ََ َ َ ۡ َ ٰ ٰ َ َۡ ٰ َ ۡ َ َ
‫ ۡو ﻗﻄ َﻌ ۡﺖ ﻟﻬ ۡﻢ‬k®‫ َرﺑﻬ ۡﻢ ¯ ﻓﺎﻟﺬ ۡﻳ َﻦ ﻛ‬Iۡ J ‫﴾ﻫﺬن ﺧ ۡﺼ ٰﻤﻦ ﺧ َﺘ َﺼﻤ ۡﻮ‬ - ١٨﴿ ‫ ن ﷲ َ _ﻔ َﻌﻞ َﻣﺎ ﻳَﺸﺂء‬j ‫ ٍم‬DA‫ﻪ ﻣ ۡﻦ ﻣ‬Z ‫ﻓ َﻤﺎ ﻟ‬
ur
- i-

ََ َ ۡ ۡ َ َ ٌ َ
‫﴾ َو ﻟﻬ ۡﻢ ﻣﻘﺎﻣﻊ ﻣ ۡﻦ‬٢٠± ﴿ ‫ ﺑﻄ ۡﻮﻧﻬ ۡﻢ َو ﻟﺠﻠ ۡﻮد‬Iۡ J ‫﴾ ﻳ ۡﺼ َﻬﺮ ﺑ ٖﻪ َﻣﺎ‬١٩ۚ ﴿ ‫ ﻳ َﺼﺐ ﻣ ۡﻦ ﻓ ۡﻮق رء ۡوﺳﻬﻢ ﻟ َﺤﻤ ۡﻴﻢ‬j‫ﺎب ﻣ ۡﻦ ﻧﺎ ٍر‬ ‫ﺛﻴ‬
qu

ٰ َ ۡ َ َ ۡ َۡ َ ۤ َ ۤ َ
‫﴾ ن ﷲ َ ﻳ ۡﺪﺧﻞ‬٢٢﴿ ‫ ۡﻳﻖ‬D’َ ‫ﺟ ۡﻮ ﻣﻨ َﻬﺎ ﻣ ۡﻦ ﻏ ٍﻢ ﻋ ۡﻴﺪ ۡو ﻓ ۡﻴ َﻬﺎ َو ذ ۡوﻗ ۡﻮ َﻋﺬ َب ﻟ‬Dt‫ﻠ َﻤﺎ َر د ۡو ۡن ﻳ‬9 ﴾٢١﴿ ‫َﺣﺪ ۡﻳ ٍﺪ‬
ra
n.

َ َ َ َ َۡ َ َ ٰ ٰ َ
‫ َو‬j ‫ﻟﺬ ۡﻳ َﻦ ٰ َﻣﻨ ۡﻮ َو َﻋﻤﻠﻮ ﻟﺼﻠ ٰﺤﺖ َﺟﻨ ٍﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘ َﻬﺎ ﻵۡﻹﻧ ٰﻬﺮ ﻳ َﺤﻠ ۡﻮ َن ﻓ ۡﻴ َﻬﺎ ﻣ ۡﻦ َﺳﺎو َر ﻣ ۡﻦ ذ َﻫ ٍﺐ و ﻟ ۡﺆﻟ ًﺆ‬
or
g

ۡ ۤ َۡ َ َ ۤ
﴾٢٤﴿ ‫ َ ط ﻟ َﺤﻤ ۡﻴﺪ‬µ Iٰ` ‫› َو ﻫﺪ ۡو‬³‫ ﻟﻄﻴﺐ ﻣ َﻦ ﻟﻘ ۡﻮل‬I` ‫﴾ َو ﻫﺪ ۡو‬٢٣﴿ ‫ ۡﻳ ٌﺮ‬D˜َ ‫َﻟﺒﺎﺳﻬ ۡﻢ ﻓ ۡﻴ َﻬﺎ‬
O People! If you have doubt on being raised to life again, then reflect that We
created you from clay. Then from sperm, then from a clot of blood, then from a lump
of flesh: some reach perfection and some remain defective. We have done this so that
We fully make evident to you Our power and wisdom. And We lodge in the wombs
whatever We want until an appointed time. Then We bring you forth in the form of a
child. Then give time so that you may reach your maturity. And some of you die early
and some are made to reach extreme of old age so that they even after knowing
something, they know nothing. And you see the earth totally dry. Then when We rain
down water on it, it becomes lush and grows and sprouts exquisite things of all kinds.
All this is because God is the real Lord and He alone gives life to the dead and He has
power over all things and the Hereafter is certain to come; there is no doubt about its
advent and one day God shall certainly resurrect all those who are in the graves. (5-7)
And are also those among people who dispute about God without any knowledge,
without any guidance and without any radiant book, inebriated with arrogance indulge

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 10

in argument to lead people astray from the path of God. For them is humiliation in the
world, and on the Day of Judgement, We shall make them taste the torment of the fire:
this is in exchange of your deeds which your own hands had sent ahead and God is not
the slightest unjust to His servants. (8-10)
And there are also those among people who worship God standing at one edge. If
they received any benefit, their hearts strongly adhere to God and if they faced any
trial, they turn about their heels. This cost them the world and the Hereafter too. It is
this which is an open loss. They call upon other beings besides God which can neither
cause harm nor benefit. It is this which is extreme error. They call upon those whose
harm is nearer than their benefit. How evil are these masters and how evil are these
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companions of theirs. Indeed, those who professed faith with full sincerity and did
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righteous deeds, God shall admit them into orchards beneath which rivers shall be
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flowing. Indeed, God will do what He intends. (11-14)

.ta

He who thinks that God will not help him in this world and in the Hereafter should
da

stretch a rope until the sky and then decide his matter and see if this measure of his is
able to alleviate his sorrow? And We have revealed this Qur’ān in this manner in the
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form of open arguments so that people are guided and indeed God guides whomsoever
ur

He wants to. (15-16)

- i-

Those who accepted faith, those who adopted Judaism and the Sabaeans, the
Nazarenes, the Magians and those who adhered to polytheism, God shall decide
qu

among them on the Day of Judgement. Indeed, God knows everything. (17)
ra

Do you not see that what is in the heavens and what is in the earth all prostrate
n.

before God alone and the sun, the moon, the stars, the mountains, the beasts and many
or

people as well? And there are many also for whom the torment of God has become
g

mandatory. And they who are humiliated by God cannot then be given respect by
anyone. Indeed, God does whatever He intends. (18)
These are two groups that have differed about their Lord. So, those who have
disbelieved, for them clothes of fire shall be carved out. Boiling water shall be poured
on them from above their heads. Whatever is inside their bellies shall all melt because
of it and their skins as well. And to deal with them, there shall be iron hammers.
Whenever they would desire to come out of any of its torments, they shall be shoved
back into it: “Taste now the flavour of the punishment of burning!” (19-22)
Indeed, God shall however admit those who professed faith and did righteous deeds
to orchards below which streams shall be flowing. There they shall be adorned with
bracelets of gold and necklaces of pearls. And their clothes there shall entirely be of
silk. And they will guided to a pure word of gratitude and they will be guided to the
way of the praiseworthy God. (23-24)

Explanation
َۡ َ َََ َ ۡ َ ََ َ َ ۡ َ ٰۡ َ َ َ َ ۡ ۡ َ َ
QN‫ َر ۡﻳ ٍﺐ ﻣ َﻦ ﻟ َﺒ ۡﻌﺚ ﻓﺎﻧﺎ ﺧﻠﻘﻨﻜ ۡﻢ ﻣ ۡﻦ ﺗ َﺮ ٍب ﺛﻢ ﻣ ۡﻦ ﻧﻄﻔ ٍﺔ ﺛﻢ ﻣ ۡﻦ َﻋﻠﻘ ٍﺔ ﺛﻢ ﻣ ۡﻦ ﻣﻀﻐ ٍﺔ ﻣﺨﻠﻘ ٍﺔ و ﻏ‬Iۡ J ‫ﻳﺎﻳ َﻬﺎ ﻟﻨﺎس ۡن ﻛﻨﺘ ۡﻢ‬

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 11

ٰ َ ۡ َ َ ۤ َ ۡ ۡ َ َ ََ َ َََ
‫ َو‬IJَ‫ ۡﻢ َو ﻣﻨﻜ ۡﻢ ﻣ ۡﻦ ﻳ َﺘﻮ‬w‫ﺟﻜ ۡﻢ ﻃﻔﻶًﻹ ﺛﻢ َﻟﺘ ۡﺒﻠﻐ ۡﻮ ﺷﺪ‬Dt‫ ﺛﻢ ﻧ‬uvً ‫ َﺟ ٍﻞ ﻣ َﺴ‬I` ‫ ﻵۡﻹ ۡر َﺣﺎم َﻣﺎ ﻧﺸﺂء‬IJ klm ‫ َو‬j‫ ﻟَﻜ ۡﻢ‬iَ N‫ﻣﺨﻠﻘ ٍﺔ ﻟﻨ َﺒ‬
ۡ ََ ۡ َ َۡ ََۡۤ َ ً َ َ َ ً َ ۡ َ َ َ ۡ َ َ َ ۡ
‫ َو ﺗ َﺮي ﻵۡﻹ ۡرض َﻫﺎﻣ َﺪة ﻓﺎذ ﻧ َﺰﻟﻨﺎ َﻋﻠ ۡﻴ َﻬﺎ ﻟ َﻤﺂ َء ۡﻫ}|ت َو َر َﺑ ۡﺖ‬j‫َ ۡﻌﺪ ﻋﻠ ٍﻢ ﺷ ۡﻴﺌﺎ‬P ‫ﻦ‬x ‫ ۡرذل ﻟﻌﻤﺮ ﻟﻜ ۡﻴﻶَﻹ _ ۡﻌﻠ َﻢ ﻣ‬I` ‫ﻣﻨﻜ ۡﻢ ﻣ ۡﻦ ﻳ َﺮد‬
َ َ
6
﴾٥﴿ ‫ﻞ ز ۡو ~ج َﺑﻬ ۡﻴ ٍﺞ‬9 ‫ َﺒ َﺘ ۡﺖﻣ ۡﻦ‬x ‫َو ﻧ‬
The Idolaters of Arabia did not outright reject the Day of Judgment: they were
doubtful about it and reluctant to accept it. They regarded it to be very improbable.
The primary reason of this reluctant behaviour was that they thought it was very
unlikely for people to be raised to life again after they die and their bodies are
w

decomposed into mud. It was because of this notion that they did not give any
w

importance to the Day of Judgement. And if they believed in it hypothetically, they

w

trusted their deities and intercessors and thought they would save them from God’s
.ta

accountability. The Qur’ān emphatically discussed the Day of Judgement and stressed
da

that the real life is that of the hereafter; it iterated that this world is a prelude and the
next one is its necessary consequence. At the same time, the Qur’ān proved that all
bb

their deities and intercessors have no basis. All these things weighed down heavily on
ur

them. They thought they were standing on slippery grounds. They reckoned that the
- i-

only antidote they had to salvage the situation was to harass and corner the Prophet
(sws). They took to this by demanding from him to show them the promised doom if it
qu

is such a certain event or show them a palpable sign of it in the form of a torment so
ra

that no doubt would remain in their minds about it. Keeping this mentality in
n.

consideration, the Qur’ān has directed their attention to their own phases of creation
or

and everyday observations of the world. The implication is that they need not go far to
find proofs of the oneness of God and the advent of the hereafter; such is the way that
g

God has created human beings and this universe that a person who has a keen eye can
always observe God and the Hereafter within him and around him.
ٌََ
The word ‫ َﻋﻠﻘﺔ‬means “a clot of blood” and also “a small living insect.” This phase
comes after the sperm is lodged in the womb when it assumes the shape of blood and
a foetus, and shows signs of life.
ٌَ ۡ
The word ‫ ﻣﻀﻐﺔ‬refers to “a lump of fresh.” This is the stage following the previous
ٌَ ۡ
one when the foetus assumes the form of a lump of flesh. About this ‫ﻣﻀﻐﺔ‬, it is said
that some of them reach their final form and some are left defective by God, and none

6. O People! If you have doubt on being raised to life again, then reflect that We created you
from clay. Then from sperm, then from a clot of blood, then from a lump of flesh: some reach
perfection and some remain defective. We have done this so that We fully make evident to you
Our power and wisdom. And We lodge in the wombs whatever We want until an appointed time.
Then We bring you forth in the form of a child. Then give time so that you may reach your
maturity. And some of you die early and some are made to reach extreme of old age so that they
even after knowing something, they know nothing. And you see the earth totally dry. Then when
We rain down water on it, it becomes lush and grows and sprouts exquisite things of all kinds.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 12

has the authority to set it right.

َ
The words ‫ ﻟﻜ ۡﻢ‬iَ N‫ ﻟﻨ َﺒ‬point to the real purpose for which attention has been directed at
these phases of creation. The implication is that God was not dependent on all these
phases in order to create human beings. He did not require the elaborate arrangement
in which a drop of fluid first lodges itself in the womb of a female species, then
assumes the shape of a clot of blood and foetus and then is artistically perfected to
become a grand creation. Had God wanted He could have created scores of human
beings in their final forms in one go by making them emerge from the mountains and
the seas without underaking all this arrangement. But God wanted that a human
w

being’s creation should become a means of education for him regarding God’s power,
w

wisdom, and providence. It is through it that he is able to have cognizance of his own
w

self and of the grand creator of this universe; his own being bears witness that He
.ta

Who has created him in such an elaborate manner and shown favour to him has not
made him a toy for amusement; on the contrary, there is a profound purpose hidden in
da

his creation which is bound to manifest itself. From every single part of his body he
bb

comes to know that his creator has made him from the essence of clay and from the
ur

drop of a fluid and for this He was not the slightest bothered. If this is the case, then
raising him to life again is very easy for the creator.
- i-

The following verses of Sūrah al-Mu’minūn point to precisely the same reality:
qu

ًََ ََ ۡ َََۡ َ ۡ َ َ ً َ ۡ ٰۡ َ ۡ َ َ ‫َو ﻟ َ َﻘ ۡﺪ َﺧ َﻠ ۡﻘ َﻨﺎ ﻵۡﻹﻧ ۡ َﺴ‬

‫﴾ ﺛﻢ ﺧﻠﻘﻨﺎ ﻟﻨﻄﻔﺔ َﻋﻠﻘﺔ‬١٣¶ ﴿ iٍ N‫ ٍر ﻣﻜ‬Dَ ¢ Iۡ J ‫﴾ ﺛﻢ َﺟ َﻌﻠﻨﻪ ﻧﻄﻔﺔ‬١٢ۚ ﴿ iٍ N‫ﺎن ﻣ ۡﻦ ﺳ ٰﻠﻠ ٍﺔ ﻣ ۡﻦ ﻃ‬
ra
n.

َ ٰ َ َ َ ً ۡ َ ٰۡ َ ۡ َ َ ٰ ۡ َ ََ ٰ ََ ۡ ۡ ََََۡ ًَ ۡ َََ ۡ ََََۡ

‫ك ﷲ ۡﺣ َﺴﻦ‬Qَ ¦ٰ ‫ ﻓ َﺘ‬j Dَ ‘ ٰ ‫ﻓﺨﻠﻘﻨﺎ ﻟ َﻌﻠﻘﺔ ﻣﻀﻐﺔ ﻓﺨﻠﻘﻨﺎ ﻟﻤﻀﻐﺔ ﻋﻈ ًﻤﺎﻓﻜ َﺴ ۡﻮﻧﺎ ﻟﻌﻈ َﻢ ﻟ َ ۡﺤ ًﻤﺎ · ﺛﻢ ﻧﺸﺎﻧﻪ ﺧﻠﻘﺎ‬
or

ۡ َ َ َ ٰ َ َ ۡ ٰۡ
﴾١٦﴿ ‫﴾ ﺛﻢ ﻧﻜ ۡﻢ ﻳَ ۡﻮ َم ﻟﻘ ٰﻴ َﻤﺔ ﺗ ۡﺒ َﻌﺜﻮۡ َن‬١٥± ﴿ ‫َ ۡﻌ َﺪ ذﻟﻚ ﻟَﻤَﻴﺘ ۡﻮ َن‬P ‫﴾ ﺛﻢ ﻧﻜ ۡﻢ‬١٤± ﴿ iَ N‫ﻟﺨﻠﻘ‬
g

And We had created a human being from the essence of clay. Then in the form of
a drop of fluid, We placed it in a secure spot. Then made this drop of fluid into the
form of a blood clot and made the blood clot into a lump of flesh. Thence created
bones in the lump. Thereafter, We covered the bones with flesh. Then We made it
into a new creation altogether. Thus, blessed is God, the best of creators. Then
after all this you surely have to die. Then you shall be raised to life on the Day of
Judgement. (23:12-16)

In these verses of Sūrah al-Mu’minūn, a summary – to which all these phases of

creation bear witness – is also presented. However, such is this strange blindness of
the philosophers and scientists of current times that do observe all these phases of
creation but they are not able to grasp the actual purpose for which God has made all
this arrangement.
ًۡ ۡ َ ً َ ََ َۡ
Consider next the part ‫ﺟﻜ ۡﻢ ﻃﻔﻶﻹ‬Dt‫ ﺛﻢ ﻧ‬uv‫ َﺟ ٍﻞ ﻣ َﺴ‬I` ‫ ﻵﻹ ۡر َﺣﺎم َﻣﺎ ﻧﺸﺂء‬IJ klm ‫( َو‬And We lodge in the
wombs whatever We want until an appointed time. Then We bring you forth in the

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 13

form of a child). The discourse was still going on when suddenly the words ‫ ﻟﻜ ۡﻢ‬iَ N‫ﻟﻨ َﺒ‬
َ
were inserted in it to caution and prod the addressees and awaken them from their
foolish slumber. Once this purpose was achieved, the discourse reverted back. The
words “whatever We want” show whether the child is a girl or a boy, attractive or
ugly, defective or perfect entirely rests on God’s will. None else has the authority to
choose the gender or appearance of the child. Similarly, the time of pregnancy is also
in God’s discretion and noneَ has the authority to change its duration.
َ ۤ َ َ
Consider next the part ‫ ۡﻢ‬w‫ﻟﺘ ۡﺒﻠﻐ ۡﻮ ﺷﺪ‬ ‫ﺛﻢ‬. The letter ‫ ل‬indicates that there is a verb
suppressed before it. Several examples of this have passed earlier and a very clear
w

example is coming up in verse 27 of Sūrah al-Mu’min. In other words, God gives time
w

to the newly born child to gradually reach maturity and this pattern is always
w

followed. No one can make an infant reach maturity without the intermediate stages of
.ta

childhood
ۡ َ َ َ ۡ
Consider next the words ‫ ۡرذل ﻟﻌﻤـﺮ‬I` ‫ َو ﻣﻨﻜ ۡﻢ ﻣ ۡﻦ ﻳﺮَد‬. Parallel words to the effect ‫ه او‬
ۡ َ َ
da

are suppressed in the first part. The expression ‫ ۡرذل ﻟﻌﻤﺮ‬in the second part points to
bb

this suppression. The implication is that many human beings die in chidhood and
ur

adolescence and many who reach the exteme of old age. All this too is solely under
God’s authority. None can alter the life span of a person.
َ َ َ َ
- i-

ً َ ۡ َ
In ‫ ۡﻌﺪ ﻋﻠ ٍﻢ ﺷ ۡﻴﺌﺎ‬P ‫ﻦ‬x ‫ﻟﻜ ۡﻴﻶﻹ _ ۡﻌﻠ َﻢ ﻣ‬, the ‫ ل‬refers to the consequnce. Examples of this usage can
qu

be seen earlier. An accurate translation of this would be “so that” or “until.” The word
ۡ
‫ ﻋﻠ ٍﻢ‬occurs in the undefined form to connote degradation (taḥqīr) or magnifcation
ra
n.

(tafkhīm). In the first case, the meaning would be that he reaches such old age that
or

whatever little knowledge he had acquired is lost by him. In second case, the meaning
would be that after knowing a lot, he forgets everything. I would give preference to
g

the first of these interpretations as parallel verses corroborate it. Thus for example in
ۤ
verse 85 of Sūrah Banī Isrā’īl, it is said: ‫( َو َﻣﺎ اُْوﺗِْﻴـﺘُ ْﻢ ِّﻣ َﻦ اﻟْﻌِْﻠ ِﻢ اِﱠﻻ ﻗَﻠِْﻴ ًﻼ‬you have been given
little knowledge only). The fact is that a person can become a Socrates or an
Hippocrates, but he can only acquire a drop from the ocean of knowledge. He does not
have any more capacity in him and this knowledge too deserts him when he reaches a
certain age. It is evident from this that no one should show arrogance on his
knowledge. It is God-given. He can take it away whenever He intends.
ۡ ََۡ ۡ َ َۡ َۡ َۤ َ ً َ َۡ َ
Consider next the last part of the verse: ‫َو ﺗﺮَي ﻵﻹ ۡرض َﻫﺎﻣ َﺪة ﻓﺎذ ﻧ َﺰﻟﻨﺎ َﻋﻠ ۡﻴ َﻬﺎ ﻟ َﻤﺂ َء ﻫ}|ت َو َرﺑَ ۡﺖ َو‬
َ ۡ َ َ
‫ﻞ ز ۡو ~ج َﺑﻬ ۡﻴ ٍﺞ‬9 ‫ َﺒﺘﺖ ﻣ ۡﻦ‬x ‫ ﻧ‬. After directing attention to the signs of the Day of Judgement found
within the stages of creation of human beings, the external world is focused upon. The
implication is that when these people persistently see the earth die and being revived,
how can they regard being raised to life being something improbable? At every
instant, this pattern is rehearsed before them so that they can observe the Day of
َ
Judgement even before its advent. The words ‫ ﻟﻜ ۡﻢ‬iَ N‫ ﻟﻨ َﺒ‬are understood to be implied
here. Since this sign was absolutely evident, repetition was not needed.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 14

َ ‫ﺎﻋ َﺔ ٰ ﺗ َﻴـ ٌﺔ ﻵَـﻹ َر ۡﻳـ َﺐ ﻓ ۡﻴ َﻬـﺎ ‹ َو َ َن ﷲ ٰ ـ‬ َ َ ََ ٌۡ َ ۡ َ

َ ‫ﻟـﺴ‬ ََ ٰ ۡ ََ ۡ ٰ ََ َ ٰ
‫﴾ و ن‬٦ۙ ﴿ ‫ﻞ 'ـ& ٍء ﻗـﺪﻳﺮ‬9 Iٰ ˆ‫ﻪ َﻋ‬Z ‫ َو ﻧ‬I‡‫ﻪ ﻳ ۡ†… ﻟ َﻤ ۡﻮ‬Z ‫ذﻟﻚ ﺑﺎن ﷲ َ ﻫﻮَ ﻟ َﺤﻖ َو ﻧ‬
ۡ
7
﴾٧﴿ ‫ ﻟﻘﺒ ۡﻮر‬IJ ‫ﻳَ ۡﺒ َﻌﺚ َﻣ ۡﻦ‬
This verse presents a summary of what is stated in the sūrah from the beginning up
to this point. In other words, it states the purpose of asking people to keep fearing
God: He alone is God and all others they worship are mere figments of their
imagination. The arguments stated earlier show that God brings back the dead to life
and hence whenever He intends, He will bring these Idolaters back to life too. He has
power over all things. How can it be difficult for someone to create mankind once
w

again if He can transform a drop of fluid into a cognizant living being and can revive
w

the dry and dead earth to life?

w

َ ۡ َۡ ٰ َ
.ta

ۡ َ
8
﴾٨ۙ ﴿ Qٍ N‫ ﻋﻠ ٍﻢ و ﻵَﻹ ﻫ ًﺪي و ﻵَﻹ ﻛ ٰﺘ ٍﺐ ﻣﻨ‬QN‫ﻐ‬P ‫ ﷲ‬IJ ‫َو ﻣ َﻦ ﻟﻨﺎس َﻣ ۡﻦ ﻳ َﺠﺎدل‬
da

This is an explanation of the attitude of disputation and argumentation referred to in

bb

verse 3. It has been explained there that the real enmity of the Idolaters with God was
regarding His oneness. As far as God was concerned, they acknowledged Him without
ur

any dispute. However, at the same time, they had associated many partners with Him.
- i-

The onus of proof of their existence was on them but they never had any. The only
qu

thing that they could say was that they were following their forefathers and would not
tolerate any humiliation of them. Obviously, when a debate hinges merely upon blind
ra

following of ancestors, it amounts to arrogance and haughtiness. Once a person is

n.

inflicted with it, no logic can influence him. For this reason, the Qur’ān calls it an
or

argument without “argument” in the following verses:

g

َ َ َٰ ۡ ۡ َ ٰ َ َ
(٥٦ :٤٠) ‫ ﻣﺎ ﻫ ۡﻢ ﺑ َﺒﺎﻟﻐ ۡﻴﻪ‬Qٌ ۡ¦‫ ﺻﺪ ۡورﻫ ۡﻢ ﻵﻹ ﻛ‬Iۡ J ‫ ﺳﻠ ٰﻄ ٍﻦ ﺗﻬ ۡﻢ ‹ ۡن‬QN‫ﻐ‬P ‫ۤ ٰ ٰﻳﺖ ﷲ‬Iۡ J ‫ن ﻟﺬ ۡﻳ َﻦ ﻳ َﺠﺎدﻟ ۡﻮ َن‬
Indeed those who indulge in arguments about the signs of God without any
reasoning that has come to them, arrogance is entrenched in their hearts in which
they will never succeed. (40:56)

In the following verses, it is pointed out that motive behind this disputation and
argumentation
َ ٰ َۡۤ َ َ ۡ َ َ ۡ َۡ ٰ َ
‫ ﷲ ﻗﺎﻟ ۡﻮ َﺑ ۡﻞ‬IŽ ‫﴾ َو ذ ﻗ ۡﻴ َﻞ ﻟَﻬﻢ ﺗﺒﻌ ۡﻮ َﻣﺎ‬٢٠﴿ Qٍ N‫ ﻋﻠ ٍﻢ و ﻵَﻹ ﻫ ًﺪي و ﻵَﻹ ﻛ ٰﺘ ٍﺐ ﻣﻨ‬QN‫ﻐ‬P ‫ ﷲ‬IJ ‫َو ﻣ َﻦ ﻟﻨﺎس َﻣ ۡﻦ ﻳ َﺠﺎدل‬

7. All this is because God is the real Lord and He alone gives life to the dead and He has
power over all things and the Hereafter is certain to come; there is no doubt about its advent
and one day God shall certainly resurrect all those who are in the graves.
8. And are also those among people who dispute about God without any knowledge, without
any guidance and without any radiant book.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 15

ۡ َ َ َ َ َ َََ َ َ َ ٰ ََ َ ۡ َ َ َ ََ
﴾٢١﴿ QN‫ َﻋﺬ ب ﻟﺴﻌ‬Iٰ` ‫ﺎن ﻟﺸ ۡﻴ ٰﻄﻦ ﻳَ ۡﺪﻋ ۡﻮﻫ ۡﻢ‬ 9 ‫ و ﻟ ۡﻮ‬j ‫ﻧﺘﺒﻊ ﻣﺎ وﺟﺪﻧﺎ ﻋﻠ ۡﻴﻪ ﺑﺂءﻧﺎ‬
And there are still those among people who dispute about God, without knowledge
or reasoning or any illuminating scripture. And when they are invited: “Follow
what God has revealed,” they reply: “We will only follow the ways of our
forefathers.” (31:20-21)

ۡ َ ۡ ۡ َ ۡ َۡ ٰ ۡ َ
9
﴾٩﴿ ‫ ۡﻳﻖ‬D’َ ‫ﻪ ﻳَ ۡﻮ َم ﻟﻘ ٰﻴ َﻤﺔ َﻋﺬ َب ﻟ‬Z ‫‘• ٌي و ﻧﺬ_ﻘ‬ ‫ ﻟﺪﻧﻴﺎ‬IJ ‫ﻪ‬Z َ ‫ ﻟ‬j ‫َ ﻋﻄﻔ ٖﻪ ﻟﻴﻀ َﻞ َﻋ ۡﻦ َﺳﺒ ۡﻴﻞ ﷲ‬IŽ‫ﺛﺎ‬
ۡ َ
The words ‫َ ﻋﻄﻔ ٖﻪ‬IŽ‫ ﺛﺎ‬portray their arrogance. When a person turns away in arrogance,
w

he shakes his shoulders while turning away. If a person does not have any reasoning
w

for his stance and is also not willing to give up his stance, his haughtiness is dented a
w

great deal. He avenges this by a show of arrogance.

.ta

All this pride is not meant to support some truth but only to lead people astray just
da

like themselves have gone astray. It may be kept in mind that with an awareness of
bb

one’s weaknesses, a person should not lose hope if he has done astray. There is great
chance that he will return to the truth. However, if a person arrogantly wants to
ur

impose his baseless ideas on others, nothing good can be expected from him.
- i-

Consider now the last part of the verse. The humiliation they will face in this world
qu

will be because they showed conceit against the truth. It may be kept in mind that the
addressees of the messenger are under discussion. As has been repeatedly pointed out,
ra

in their case the established practice of God is that if these people become adamant on
n.

opposing the truth after its conclusive communication, they are subjugated and
or

humiliated in this world and in Hereafter they will be consigned to Hell.

َۡ َ
There exists a similarity in the deed and its punishment in the expression ‫ ۡﻳﻖ‬D’‫َﻋﺬ َب ﻟ‬
g

(torment of the fire). In other words since in this world they burned and seethed in
anger, hate and jealousy, they will face the torment of buring in the hereafter.

ۡ َ َ َ ََۡ ٰ َ ََ َ َٰ ۡ َ َ َ َ َ ٰ
10
﴾١٠﴿ ‫ﻹم ﻟﻠ َﻌﺒ ۡﻴﺪ‬
ٍ ‫ذﻟﻚ ﺑﻤﺎ ﻗﺪﻣﺖ ﻳﺪك و ن ﷲ ﻟﻴﺲ ﺑﻈﻶ‬
This style of the Qur’ān has been explained at various instances that when the
purpose is to portray the situation, words like ‫ﻞ‬َ ‫( ﻗ ْﻴ‬was said to them) and ‫( _ﻘَﺎل‬would
be said to them) are generally suppressed. Here too, same is the case. In other words,
the situation itself will bear witness that what they see is the result of the seeds they
had sown; God is not the slightest unjust to them.

9. Inebriated with arrogance indulge in argument to lead people astray from the path of God.
For them is humiliation in the world, and on the Day of Judgement, We shall make them taste the
torment of the fire.
10. This is in exchange of your deeds which your own hands had sent ahead and God is not
the slightest unjust to His servants.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 16

ََ
ٌ ‫ ﻇﻶ‬occurs in its exaggerated form. It has been explained at various
The word ‫ﻹم‬
instances that when such forms are preceded by a negative imperative verb,ٰ the
َ ََ
purposeَ is to exaggerate the negative sense. Thus an accurate translation of ‫َو ن ﷲ َ ﻟ ۡﻴ َﺲ‬
ۡ َ
‫ﻹم ﻟﻠ َﻌﺒ ۡﻴﺪ‬
ٍ ‫ ﺑﻈﻶ‬would be: God is not the slightest unjust to His servants.
The implication of the verse is that a person will reap in the hereafter what he sows
in this world. If he has shown, in fact, nurtured anger and hate against the truth, then
the consequence is the fire of Hell. God will make him encounter the results of
whatever he has done and not the slightest injustice will be faced by him.

َ ََۡ ۨ َ َ ََ ۡ َۨۡ َ َ ٰ َ َ
Dَ •‫› ﺧ‬œ‫ َو ۡﺟﻬ ٖﻪ‬Iٰ ˆ‫ﻘﻠ َﺐ َﻋ‬m ‫ ﻃ َﻤﺎن ﺑ ٖﻪ َو ۡن َﺻ َﺎﺑ ۡﺘﻪ ﻓ ۡﺘﻨﺔ‬QN‫ﻪ ﺧ‬Z َ‫ ٍف ﻓﺎ ۡن َﺻﺎﺑ‬Dۡ ˜َ Iٰ ˆ‫َو ﻣ َﻦ ﻟﻨﺎس َﻣ ۡﻦ _ ۡﻌﺒﺪ ﷲ َ َﻋ‬
w
w

ۡ ۡ ۡ َ ٰ َ َ ٰۡ َ َ ۡ
﴾١١﴿ iN‫ ن ﻟﻤﺒ‬Dَ •ۡ ‫ ذﻟﻚ ﻫﻮَ ﻟﺨ‬j ‫ة‬D‘
w

11
‫ﻟﺪﻧﻴﺎ و ﻵﻹ‬
.ta

After mentioning the Idolaters who were prepared to argue and debate in favour of
da

polytheism, those people are referred to who wanted to simultaneously have ties with
bb

God and Satan and with truth and falsehood. They neither wanted to be devotedy part
of the Muslims nor the Idolaters. They wanted to stand clear of both and watch their
ur

own interest. When they would see benefit in siding with the Muslims, they would do
- i-

so and when they would see benefit in aligning themselves with the Idolaters, they
qu

would become their companions. After witnessing the ever-increasing might of Islam,
such two-faced people had also arisen among both the Idolaters and the People of the
ra

Book. They wanted to strike a compromise between belief and disbelief. They would
n.

contend that God should also be worshipped and so should the idols and deities their
or

forefathers had been worshipping. They reckoned that why should these beings be
g

forsaken when they are of benefit to them. It was this group which had given the
suggestion of altering the Qur’ān, as has been mentioned in Sūrah Yūnus. If such
elements entered the folds of Islam, they were never fully dedicated to the belief of
monotheism. As long as it served their interest, they would align themselves with
Islam and when they would be faced by a calamity, they would stumble and lose hope
in God and regard others to be their protectors and guardians. This attitude in its
essence is polytheism. Earlier the nature of polytheism of those who would debate and
argue in its favour is referred to. If there is a difference between the two, it is only of
the tone. These debate-mongers were very agressive in their enmity and the ones
under discussion were hypocritical in their attitude. There was no other difference
between them. The requisites of monotheism are only fulfilled when a person
consigns himself entirely to his Lord. If as a result, his Lord provides him with a bed
of roses, he remains happy and if his Lord ordains horrible death for him, he still

11. And there are also those among people who worship God standing at one edge. If they
received any benefit, their hearts strongly adhere to God and if they faced any trial, they turn
about their heels. This cost them the world and the Hereafter too. It is this which is an open loss.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 17

remains happy. If someone wants to worship God as long as it serves his interest, then
he is a polytheist and not ٰ a monotheist.
َ َ God has no place for such opportunists.
The style in ‫ ٍف‬Dۡ ˜َ Iٰ ˆ‫( َو ﻣ َﻦ ﻟﻨﺎس َﻣ ۡﻦ _ ۡﻌﺒﺪ ﷲ َ َﻋ‬and there are also those among people who
worship God standing at one edge) is that of disgust and hate. The word “worship” here
refers both to servitude and obedience to the Almighty. The expression “at one edge”
means from afar. In other ¶ words,
ً َ َ ْ they do not worship God by being fully submissive
to Him, as is required by ‫ﺂﻓﺔ‬9 ‫ ﻟﺴﻠﻢ‬IJ ْ‫( ْدﺧﻠﻮ‬fully enter the folds of Islam (2:208)); they
َ َۤ َ َۤ َ ٰ ْ ْ َ َ
vacillate from one side to another j‫ ذﻟﻚ ﳓ ﻵﻹ ﻟٰﻰ ﻫﺆﻵﻼء َو ﻵﻹ ﻟٰﻰ ﻫﺆﻵﻼء‬iَ Nَ‫ ﺑ‬iَ N‫( ﻣﺬ ْﺑﺬﺑ‬wavering in
between; neither here nor there (4:176)). Neither are they sincere to the Muslims nor
َ ‫ۡﻘَ َﻠ‬m ۨ ‫ ۨ ۡﻃ َﻤﺎَ َن ﺑ ٖﻪ َو ۡن َ َﺻﺎﺑَ ۡﺘﻪ ﻓ ۡﺘ َﻨﺔ‬QۡN‫ﻪ َﺧ‬Z َ‫ َﻓﺎ ۡن َ َﺻﺎﺑ‬. The word ‫ﻓ ۡﺘ َﻨ ٌﺔ‬
w

to the disbelievers.
Consider next the portion: ‫ َو ۡﺟﻬ ٖﻪ‬Iٰ ˆ‫ﺐ َﻋ‬
w
w

here means trial or calamity. This portion is actually an explanation of the words “at
.ta

an edge.” As long as things are according to their liking, they are happy with God but
when they face some trial, they take to their heels and start knocking at the doors of
da

others. They desire flowers without being prepared to bear the pain of the thorns. The
bb

fact is that the way that leads to God has trials too besides comforts. Unless a person
succeeds in these trials, he cannot please God.
ur

َ َ ٰۡ َ َ ۡ َ َ
The words j ‫ة‬D‘ ‫ ﻟﺪﻧﻴﺎ و ﻵﻹ‬D•‫ ﺧ‬refer to the fact that so foolish are these people that they
- i-

ruin both their herin and the hereafter. If a person is faced with a trial in this world and
qu

he is inflicted with some loss in his person or wealth, then concealed in this loss is a
ra

great benefit for him in the hereafter. The condition is that he must be content with the
n.

decision of his Lord and totally submit to Him. All such trials strengthen his faith and
multiply his reward manifold in the hereafter. However, if some foolish person gets so
or

worried because of such trials that he loses hope in God and starts having evil
g

estimations about Him, then he is set to be ruined in this world as well as in the next.
ۡ ۡ ۡ َ ٰ
Thus the words iN‫ ن ﻟﻤﺒ‬Dَ •ۡ ‫ ذﻟﻚ ﻫﻮَ ﻟﺨ‬aptly say that this precisely is open loss. Any wordly
loss of a person is actually not a loss since he has reserved his reward with God in leiu
of it. However, a person who has incurred worldly loss as well next-wordly loss, then
this obviously is the ultimate loss.
Deliberation on the character of the people dicussed in this verse shows that even
today people are not much different. Today Muslims who were made responsible to
obliterate polytheism want to fulfil the obligation of worshipping God in a very
superficial way from afar. On the one hand, they regard the Qur’ān to be the Book of
God and on other follow others in their political, social, cultural, legal affairs. The
only utility the Qur’ān now has is that it be recited at the death of a person by students
of seminaries to earn salvation for the deceased even though he may not have
incidentally even touched the Qur’ān. For them, the Qur’ān is not a Book for the
living; it is a Book for the dead. It is not meant to receive guidance but only meant for
occasional reverence. In spite of having the Book of God among them, strange is their
attitude of following the ways of others.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 18

ۡ َ َ ٰ َۡ َ ٰ
12
﴾١٢ۚ ﴿ ‫ ذﻟﻚ ﻫﻮَ ﻟﻀ ٰﻠﻞ ﻟ َﺒﻌ ۡﻴﺪ‬j ‫ﻪ‬Z ‫ه َو َﻣﺎ ﻵَﻹ ﻳَﻨﻔﻌ‬Z Dž_ ‫ﻳَ ۡﺪﻋ ۡﻮ ﻣ ۡﻦ د ۡون ﷲ َﻣﺎ ﻵَﻹ‬
The word ‫ ﻳَ ۡﺪﻋ ۡﻮ‬here encompasses all such meanings as “to pray, to plead, to beseech
and to ask for help and mercy.” If someone is invoked thinking that he has the
authority to cause harm or benefit, then this is polytheism. Only God has this
authority. If a person receives harm or benefit from someone, it is because of God’s
permission. For this reason, a person should trust God in all circumstances. He should
never seek other’s help while losing hope in God. At the end of this sūrah, the nature
of regarding others to have the authority to give benefit or harm is explained through a
w

parable thus:
w
w

Z َ ‫ﻪ َن ﻟَﺬ ۡﻳ َﻦ ﺗَ ۡﺪﻋ ۡﻮ َن ﻣ ۡﻦ د ۡون ﷲ ٰ ﻟ َ ۡﻦ ﻳَ ۡﺨﻠﻘ ۡﻮ ذ َﺑ ًﺎﺑﺎ َو ﻟَﻮ ۡﺟ َﺘ َﻤﻌ ۡـﻮ ﻟ‬Z َ ‫ﺎﺳ َﺘﻤﻌ ۡﻮ ﻟ‬
‫ َو ۡن‬j ‫ـﻪ‬ ۡ ‫ﻳﺎَﻳ َﻬﺎ َﻟﻨﺎس ¡ َب َﻣ َﺜ ٌﻞ َﻓ‬
.ta

j
ۡ ۡ َ َ ۡ ۡ َ ً َ
da

َ
(٧٣:٢٢½‫ ﺿﻌ َﻒ ﻟﻄﺎﻟﺐ َو ﻟ َﻤﻄﻠ ۡﻮب‬j ‫ﻳ ۡﺴﻠ ۡﺒﻬﻢ ﻟﺬ َﺑﺎب ﺷ ۡﻴﺌﺎ ﻵﻹ ﻳَ ۡﺴ َﺘﻨﻘﺬ ۡوه ﻣﻨﻪ‬
bb

People, an example is cited: So, listen to it attentively. Those who you invoke
ur

besides God cannot even create a fly in spite of all of them trying to. And if a fly
- i-

snatches something from them, they cannot even protect it. Those who desire and
that what they desire are both frail. (22:73)
qu

ۡ َ َ ٰ
The implication of the words ‫( ذﻟﻚ ﻫﻮَ ﻟﻀ ٰﻠﻞ ﻟ َﺒﻌ ۡﻴﺪ‬it is this which is extreme error) is that
ra
n.

while leaving God if these people had taken refuge with someone who could cause
or

harm and benefit, it would still have been a form of error but could not be termed as
g

extreme error. However, fleeing from God and seeking refuge with those who cannot
even scare away a fly from their faces is not just error; it is extreme error. They ran
away from the blaze of God’s trial and ended up in Hell.

ۡ ۡ ۡ ۡ ۡ َۡ َۡ ۤ َ
13
﴾١٣﴿ QN‫ َو ﻟَﺒﺌ َﺲ ﻟ َﻌﺸ‬Iٰ `‫ ﻟَﺒﺌ َﺲ ﻟ َﻤ ۡﻮ‬j ‫ﻔﻌ ٖﻪ‬m ‫ب ﻣ ۡﻦ‬Dَ ¢ ‫ه‬Z ¡ ‫ﻳَ ۡﺪﻋ ۡﻮ ﻟ َ َﻤ ۡﻦ‬
I find very convincing the opinion of those grammarians who say that the ‫ ﻳَ ۡﺪﻋ ۡﻮ‬of
this verse is actually a repetition of the ‫ ﻳَ ۡﺪﻋ ۡﻮ‬previous verse and does not have any link
to the sentence after it. The repetition ۤ Z َ ofَ the verb is only for the purpose of
expresssing sorrow and yearning. Thus ‫ ﻟ َﻤ ۡﻦ ¡ ه‬is grammatically not the object of ‫ﻳَ ۡﺪﻋ ۡﻮ‬.
It is in fact a supplement to the object mentioned in the previous verse, and the
purpose is to explain “extreme error.” The implication is that the deities these people

12. They call upon other beings besides God which can neither cause harm nor benefit. It is
this which is extreme error.
13. They call upon those whose harm is nearer than their benefit. How evil are these masters
and how evil are these companions of theirs.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 19

invoke are not only unable to cause harm or benefit, their harm is much more then
their benefit. If the refuge of those deities is sought which can neither cause harm not
benefit, then this certainly is foolishness. But it is compounded foolishness if refuge is
sought with those deities whose harm is immediate and proven and whose benefit is
absolutely doubtful. Those who have severed their ties from God and regarded others
to be their guardian and protector have actually deprived themselves of their real
support. Whether other alleged supports can of use of not, is something to be seen
later and they will come to know of it.
ۡ ۡ ۡ َ ۡ ۡ َ ۡ ۡ َ َ َ
The sentence QN‫ َو ﻟﺒﺌ َﺲ ﻟ َﻌﺸ‬Iٰ `‫ ﻟﺒﺌ َﺲ ﻟ َﻤ ۡﻮ‬is very similar to the expression ‫ﻒ ﻟﻄﺎﻟﺐ َو ﻟ َﻤﻄﻠ ۡﻮب‬‫ﺿﻌ‬
w

of verse 73 cited earlier in verse. Just as it is said there that the seeker and the sought
w

after are helpless and weak, it is said here that very evil are the deities which were
w

regarded to be the their guardians besides God as well as the Idolaters who made them
.ta

ther guardians. If the master and the disciple, the leader and the lead, the imam and the
follower are of the same mould and outdo one another in their evil ways, then the
da

result is not difficult to guess.

bb

َۡ ٰ َ َۡ َ َ ٰ ٰ َ ٰ َ
﴾١٤﴿ ‫ ن ﷲ َ _ﻔ َﻌﻞ َﻣﺎ ﻳﺮ ۡﻳﺪ‬j ‫ن ﷲ َ ﻳ ۡﺪﺧﻞ ﻟﺬ ۡﻳ َﻦ ٰ َﻣﻨ ۡﻮ َو َﻋﻤﻠﻮ ﻟﺼﻠ ٰﺤﺖ َﺟﻨ ٍﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘ َﻬﺎ ﻵۡﻹﻧ ٰﻬﺮ‬
ur

14
- i-

After mentioning the fate of those who, while losing hope in God, seek refuge with
qu

others, the fate of those is referred to here who in comfort and discomfort, conducive
and adverse circumtances will adhere to faith and do righteous deeds. The verb ‫ٰ َﻣﻨ ۡﻮ‬
ra

here is used ٰ inۡ َ its complete

َ and ultimate meaning because it occurs in contrast to ‫َو ﻣ َﻦ‬
n.

ۡ َ ٰ َ َ ۡ َ
‫ ٍف‬D˜ Iˆ‫( ﻟﻨﺎس ﻣﻦ _ﻌﺒﺪ ﷲ ﻋ‬and there are also those among people who worship God
or

standing at one edge). Hence, it would necessarily mean those who diligently adhered
g

to worshipping God with full devotion andٰ were َ never hypocritical in their attitude.
َۡ
The last part of the verse ‫ ن ﷲ َ _ﻔ َﻌﻞ َﻣﺎ ﻳﺮ ۡﻳﺪ‬is a strong remark on the behaviour of
these Idolaters: they are depending on the support of the deities which can neither
cause harm nor benefit and are not even able to take back a thing snatched from them
by a fly. On the other hand, God has power over everything and can do whatever He
intends. This expression actually sounds assurance as well as glad tidings: they should
not get bogged down by the adverse circumstances they are facing; howevermuch
these circumstances be hard and harsh, they should trust their Lord and rest assured
that He can do everthing.
َ َ ۡ ۡ َۡ ۡ َۡ َۡ َ َ ۡ َ َ ٰۡ َ َ ۡ ٰ َۡ َ َ َ َ 9 ‫َﻣ ۡﻦ‬
‫ه َﻣﺎ‬Z ‫ ﻛ ۡﻴﺪ‬iَ¦‫ َﻫ ۡﻞ ﻳﺬﻫ‬kۡ ¥‫ ﻟﺴ َﻤﺂء ﺛﻢ ﻟ َﻴﻘﻄﻊ ﻓﻠ َﻴﻨ‬I` ‫ة ﻓﻠ َﻴ ۡﻤﺪ ۡد ﺑ َﺴ َﺒ ٍﺐ‬D‘‫ ﻟﺪﻧﻴﺎ و ﻵﻹ‬IJ ‫ه ﷲ‬Dَ ¤‫ﺎن ﻳَﻈﻦ ۡن ﻟ ۡﻦ ﻳﻨ‬

14. Indeed, those who professed faith with full sincerity and did righteous deeds, God shall admit
them into orchards beneath which rivers shall be flowing. Indeed, God will do what He intends.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 20

َ
15
﴾١٥﴿‫_ﻐ ۡﻴﻆ‬
َۡ
َ The opinion of those who regard it to be
The antecdent of the pronoun in ‫ه‬Dَ ¤‫ ﻳﻨ‬is ‫ﻣ ۡﻦ‬.
Muḥammad (sws) is against the context. The verse is referring to the same hypocrites
who are mentioned in the previous verses. About them it had been stated that if they
face a trial, they lose hope in God and regard others to be their guardians and
protectors and think that God will not or is unable to alleviate their sufferings.
َ َ َۡ
The words ‫ ﻟﺴ َﻤﺂء‬I` ‫ ﻓﻠ َﻴ ۡﻤﺪ ۡد ﺑ َﺴ َﺒ ٍﺐ‬ie stretch a rope in the sky is a metaphor that means to
execute the last and ultimate measure. This metaphor also occurs in Sūrah al-An‘ām
w

in the following words:

w

ٰ ۡ َ َ َ َ َ ًََ َ َ َ َ ۡ َ َ َ َ َ ۡ َ
‫ َو ﻟ َ ۡـﻮ‬j ‫ ﻟـﺴ َﻤﺂء ﻓ َﺘـﺎﺗ َﻴﻬ ۡﻢ ﺑﺎﻳَـ ٍﺔ‬I‫ـ‬J ‫ ﻵۡﻹ ۡرض ۡو ﺳﻠ ًﻤﺎ‬IJ ‫ﻔﻘﺎ‬m َ…¾‫ ﺿﻬ ۡﻢ ﻓﺎن ۡﺳ َﺘﻄ ۡﻌ َﺖ ۡن ﺗ ۡﺒ َﺘ‬Dَ ¿ ‫ َﻋﻠ ۡﻴﻚ‬Qَ ¦‫ﺎن ﻛ‬
w

9‫و ن‬
.ta

ۡ ۡ َ َ َ ۡ َ ٰ َ
(٣٥ :À½ iَ N‫ ﻟﻬ ٰﺪي ﻓﻶَﻹ ﺗﻜ ۡﻮﻧ َﻦ ﻣ َﻦ ﻟ ٰﺠﻬﻠ‬Iˆ‫ﺷﺂ َء ﷲ ﻟ َ َﺠ َﻤ َﻌﻬ ۡﻢ َﻋ‬
da
bb

If you find their aversion hard to bear, find if you can a trench in the earth or a
stairway in the sky by which you may bring them a sign. Had God willed, He
ur

could have gathered all of them on guidance; so, do not become of those who are
- i-

overcome by emotions. (6:35)

qu

Classical poets like Zuhayr (d. 609 AD) and A‘shā (d. 625 AD) too have used this
ra

idiom for the final effort.

n.

Zuhayr says:16
or
g

‫وإن ﻳﺮق أﺳﺒﺎب ﻟﺴﻤﺎء ﺑﺴﻠﻢ‬

A‘shā says:17
‫و رﻗﻴﺖ أﺳﺒﺎب ﻟﺴﻤﺎء ﺑﺴﻠﻢ‬
ۡ َۡ َۡ
Consider next the expresssion: ‫ﺛﻢ ﻟ َﻴﻘﻄﻊ‬
According to Abū Muslim the word ‫ ﻗﻄﻊ‬means “to travel a distance.” In other words,
the implication is that he should stretch a rope in the sky and climb to it. Some people
say that it means “cause divine revelation to cease.” In other words, they mean that
those who think that God will not help His messenger should climb in the sky and
stop the coming of divine revelation. Many people have interpreted it to mean “to

15. He who thinks that God will not help him in this world and in the Hereafter should
stretch a rope until the sky and then decide his matter and see if this measure of his is able to
alleviate his sorrow?
16. Zuhayr ibn Abī Salamah, Dīwān, 6.
17. A‘shā, Dīwān, 206.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 21

hand someone to death” or “to suffocate someone to death” ie., he should suspend a
rope from the sky and hang humself. Regardless of the impropriety of these
interpretations, the meaning ascribed to the word ‫ ﻗﻄﻊ‬in them is itself dubious. It is
totally inappropriate to regard the expression to mean ceasing of divine revelation or
to hang to death. Linguistic taste abhors this. In the presence of customary and
common words to convey a meaning, it is entirely against the eloquence of the Qur’ān
to use an inappropriate word. Though the meaning “to travel a distance” cannot be
regarded as inappropriate because expressions like ‫ ﻗﻄــــﻊ و دي‬are used in Arabic.
However, here the use of this word for this meaning is totally inapt. This is because
َ َْ
since the verse mentions stretching a rope towards the sky, words to the affect ‫ﻓﻠ َﻴ َﺘ َﺼﻌ َﺪ‬
w

(he should climb) would have been suitable and not ‫_ﻘﻄﻊ‬.
w

In my opinion, all these interpretations do not hold water. However, in classical

w

Arabic, this word is conventionally used to decide a matter with determination. An

.ta

example of ۡthisٰ usage is found in the Qur’ān itself. In verse 32 of Sūrah al-Naml, it is
ۡ َ َ َ ً ۡ َ ً َ َ ۡ َ ۡ ۡ َ ۤۡ ۡ ۡ ۡ َ َ َ ۡ َ َ ۡ َ َ 18
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stated: ‫& ﺗﺸﻬﺪون‬Ã‫ ﻣﺮي ﻣﺎ ﻛﻨﺖ ﻗﺎﻃﻌﺔ ﻣﺮ ﺣ‬IJ IŽ‫ﻗﺎﻟﺖ ﻳﺎﻳﻬﺎ ﻟﻤﻠﺆ ﻓﺘﻮ‬.
bb

After this explanation of the components of the verse, let us reflect on its meaning.
It implies that every wretch who loses hope in God and makes evil estimations about
ur

Him will not be helped by Him. While adopting this attitude if he makes others his
- i-

guardians and protectors, he can do whatever he wants – even reach the heavens and
qu

expend all his power to decide his matter and alleviate his sorrow if he can. In other
words, God has no concern with such miscreants. They can wander away anywhere
ra

they want to and quench their thirst from any pond they may like. They should,
n.

however, remember that the thirst found in human nature cannot be quenched by
or

every fountain; it can only be quenched by the fountain of faith. The vacuum found in
g

it cannot be filled by all sorts of things; only the remembrance of the one God can fill
this vacuum. Readers may take a look of what I have written while explaining verse
124 of Sūrah Ṭāhā. It will also answer some more questions that may arise regarding
the verse under discussion. It may be kept in mind that losing hoping in God is a very
prominent factor that leads to polytheism. I have explained this in my book Essence of
Polytheism. When a person severs himself from God, he is nonetheless forced by his
nature to find some other support. However, since the real support is only and only
God, even if he climbs into the sky, all his efforts end up in vain.
The word ‫ة‬D‘َ ‫ َو ﻵ ۡ ٰﻹ‬of the verse is also worthy of attention. The implication is that just
as in this world only God is the only help and support, in the next world too He is the
only help and support. If a person has wrong estimations about God’s justice and
regards somoene else to be his support that will avail him against God, he may do so.
This false notion of his will fizzle away on the Day of Judgement.

18. The queen of Sheba said: “Courtiers! Give your opinion in this matter of mine. I do not
take a final decision in a matter unless you people are present to give advice.”

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 22

ٰ َََ ٰ ٰۡ ۡ َ َ ٰ َ
19
﴾١٦﴿ ‫َو ﻛﺬﻟﻚ ﻧ َﺰﻟﻨﻪ ٰ ٰﻳﺖ~ َﺑﻴﻨ ٍﺖ ‹ و ن ﷲ َ ﻳَ ۡﻬﺪ ۡي َﻣ ۡﻦ ﻳﺮ ۡﻳﺪ‬
َ َٰ
This verse serves as a warning and the word ‫ ﻛﺬﻟﻚ‬points to the clear arguments in
favour of monotheism and refutation of polytheism mentioned earlier. Concomitant
indications show that after the first part of the verse “and We have revealed this Qur’ān
in this manner in the form of open arguments,” words to the effect “those who have the
urge in them will profess faith in these revelations and those deprived of it will continue
to indulge in frivolous argumentation,” are suppressed as is indicated in verse 8 earlier.
The last part of the verse refers to the established practice of God regarding
providing guidance which has been repeatedly explained in this exegesis: only they
w

receive God’s guidance who use their insight and intellect; as for those who become
w

deaf and blind in this regard, their hearts are sealed.

w
.ta

ٰ ۡ َ َۡ ٰ َ ۤ َۡ َ ۡ َ َۡ ٰ َ َ ٰ َ َ
j ‫ ن ﷲ َ _ﻔﺼﻞ َﺑ ۡﻴﻨﻬ ۡﻢ ﻳَ ۡﻮ َم ﻟﻘﻴ َﻤﺔ‬ª ‫ ۡﻮ‬wDَ © ‫ي َو ﻟ َﻤﺠ ۡﻮ َس َو ﻟﺬ ۡﻳ َﻦ‬Dٰ ¤ٰ ‫ َو ﻟﻨ‬iN¨‫ن ﻟﺬ ۡﻳ َﻦ َﻣﻨ ۡﻮ َو ﻟﺬ ۡﻳ َﻦ ﻫﺎد ۡو َو ﻟﺼﺒ‬
da

َ َ ٰ َ
﴾١٧﴿ ‫ﻞ ' ۡ& ٍء ﺷﻬ ۡﻴ ٌﺪ‬9 Iٰ ˆ‫ن ﷲ َ َﻋ‬
bb

20
ur

All groups mentioned in this verse except the Magians and the Idolaters are mentioned
- i-

in verse 62 of Sūrah al-Baqarah. Readers may look up what I have written there, as a
detailed explanation has been given there for the Jews, Christians and the Sabaeans.21
qu

The Magians were originally the followers of Zoroastrianism and this religion was based
ra

on pure monothesim, as I have explained in Sūrah al-Kahf. However, just as with the
n.

passage of time, the shape of every relion changed, its followers too distorted it and
or

ended up worshipping fire and being inflicted with other polytheistic innovations.
g

This verse also relate to the earlier verses in which the debate and argumentation
between the believers and the idolaters is mentioned. The real rivals of this debate
were these two denominations but as has been referred to earlier other religious
factions too were present in Arabia. So they also took sides in this debate. Since, the
message of Islam was against their beliefs, all their sympathies were with the
Idolaters. In particular, the Jews and Nazarenes were openly supporting them at every
front. The Qur’ān has called each by its name in this verse and informed them that the
hostility they are showing against God and His revleations is not going to end here.
This dispute will be presented before God on the Day of Judgement. On the one hand
will be the believers and on the other will be the Idolaters and their allies: the Jews,

19. And We have revealed this Qur’ān in this manner in the form of open arguments so that
people are guided and indeed God guides whomsoever He wants to.
20. Those who accepted faith, those who adopted Judaism and the Sabaeans, the Nazarenes,
the Magians and those who adhered to polytheism, God shall decide among them on the Day
of Judgement. Indeed, God knows everything.
21. See: Tadabbur-i Qur’ān, vol. 1, 182-187.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 23

the Sabaeans, the Nazarenes and the Magians. On that day, God will decide the
proponents of belief and disbelief. Here “decision” actually refers to its consequence:
the results of every person’s efforts he is undertaking here will come before him. The
believers will be rewarded for their sacrifices and the idolaters and the disbelievers
and their allies will face the results of their misdeeds.
The last part of the verse is meant to assure the believers and warn and admonish the
idolaters and their supporters. God is watching everything. He is observing the sacrifices
and feats of valour of the believers and also seeing the pranks and conspiracies of their
rivals. Hence, He will deal with everyone according to what they are worthy of.
It can be seen that in this verse the believers are mentioned the foremost, the
w

idolaters at the end and in between other sects are referred to. Its reason, as referred to
w

earlier, is that these were the two factions which held the primary status in the ongoing
w

debate and discussion. The rest of them were secondary. Thus in verse 19 ahead, it is
.ta

specified that the real factions are these two: the believers on the one hand and the
da

disbelievers and idolaters on the other. He who is not with the believers is with the
disbelievers whatever name he adopts and whichever religion he claims to follow.
bb

The style adopted in the verse in citing various groups is also noteworthy. The
ur

Muslims, the Jews and the Idolaters are mentioned in the form of verbs while the
- i-

Sabaeans, the Nazarenes and the Magians are mentioned in the form of nouns. The
qu

reason for this is that practically the contesting forces there were the Muslims on one
side and the Idolaters and Jews on the other. The Jews because of their jealousy and
ra

malice were very active in supporting the Idolaters and opposing the Muslims. As for
n.

the rest of the sects, though their sympathies were with the Idolaters, they were not
or

very active. For this reason, the real factions in the contest are mentioned in the form
g

of verbs and the others in the form of nouns. Those who have a literary taste know that
there is a certain amount of stir and commotion found in verbs whereas nouns only
serve to be signs of distinction.
ۡ َ َ َ ۡ َۡ َ َ َ ٰ ََ َ َ
Qٌ N‫ ﻵۡﻹ ۡرض َو ﻟﺸ ۡﻤﺲ َو ﻟﻘ َﻤﺮ َو ﻟﻨﺠ ۡﻮم َو ﻟﺠ َﺒﺎل َو ﻟﺸ َﺠﺮ َو ﻟﺪ َوآب َو ﻛﺜ‬IJ ‫ ﻟﺴ ٰﻤ ٰﻮت َو َﻣ ۡﻦ‬IJ ‫ﻪ َﻣ ۡﻦ‬Z َ ‫ﻟ َ ۡﻢ ﺗ َﺮ ن ﷲ َ ﻳَ ۡﺴﺠﺪ ﻟ‬
َ َۡ ٰ َ ۡ َ ٰ َ ۡ َ َ ۡ َ َ
22
﴾- ١٨﴿ ‫ ن ﷲ َ _ﻔ َﻌﻞ َﻣﺎ ﻳَﺸﺂء‬j ‫ ٍم‬DA‫ﻪ ﻣ ۡﻦ ﻣ‬Z َ ‫ َو َﻣ ۡﻦ ﻳﻬﻦ ﷲ ﻓ َﻤﺎ ﻟ‬j ‫ َﺣﻖ َﻋﻠ ۡﻴﻪ ﻟ َﻌﺬ ب‬Qٌ N‫ َو ﻛﺜ‬j ‫ﻣ َﻦ ﻟﻨﺎس‬
Cited here is that argument in favour of monotheism which is testified to by every
object of this universe by its very existence. We have been referring to this fact in this
exegesis that every object of this universe in its instinctive nature has an Abrahamic
temperament. The sun, the moon, the stars, the mountains, the cattle are all following
the directives of God. None of them deviates the slightest from laws prescribed for it

22. Do you not see that what is in the heavens and what is in the earth all prostrate before God
alone and the sun, the moon, the stars, the mountains, the beasts and many people as well? And
there are many also for whom the torment of God has become mandatory. And they who are
humiliated by God cannot then be given respect by anyone. Indeed, God does whatever He intends.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 24

by God. The sun, which has been regarded to be a deity and worshipped the most,
bears witness from its very existence that day and night it stands, kneels and prostrates
before its Lord. At the time of sunrise, it raises its head and remains standing until
afternoon; after midday it kneels and at the time of sunset it prostrates before God and
remains in this situation throughout the night. This fact is attested to by the moon
through its waxing and waning and the stars too at their appearance and disappearance.
Same is the case with the mountains, trees and the beasts. The shadow of each of these
is always in a state of standing, kneeling and prostration. Deliberation shows that the
nature of this shadow is so Abrahamic that it always remains in the opposite side to the
sun. If the sun is in the east, the shadow spreads towards the west and vice versa. In
w

other wods, the shadow of everything by its very existence teaches us that it is not the
w

sun which is worthy of prostration but in fact its creator.

w

This argument in favour of monotheism is in the form of an insinuation and hence

.ta

cannot be grasped by logic. Yet those who reflect on the system of this universe
da

greatly value such insinuations.

In Sūrah Ra‘d, this argument is stated thus:
bb

ٰ ۡ َ ََ َ َ َ ٰ
(١٥ :١٣) ‫ ًﻫﺎ و ﻇ ٰﻠﻠﻬ ۡﻢ ﺑﺎﻟﻐﺪو َو ﻵۡﻹ َﺻﺎل‬Dۡ Ä ‫ ﻟﺴ ٰﻤ ٰﻮت َو ﻵۡﻹ ۡرض ﻃ ۡﻮ ًﻋﺎ و‬IJ ‫َو ﷲ ﻳَ ۡﺴﺠﺪ َﻣ ۡﻦ‬
ur
- i-

And whatever is in the heavens and the earth all are prostrating before God
qu

willingly or unwillingly and also their shadows morning and evening. (13:15)
ra

Readers may look up its explanation. The words “their shadows morning and
n.

evening” of this verse refer to the fact that if some wretch rebels against prostrating
or

before God in his circle of authority, his own shadows by its very existence detests this
g

attitude. For the shadow persists in its Abrahamic nature and in no way is willing to
bear the shame of bowing down to someone other than God.
In Sūrah al-Naḥl, this argument is cited in the following words:

ٰ ٰ َ َ ۡ ۡ َ َ َ ٰ ََ َ
‫ ۡو َن َو ﷲ ﻳَ ۡﺴﺠﺪ َﻣﺎ‬D‘‫ﻞ ﺳﺠ ًﺪ ﷲ َو ﻫ ۡﻢ ٰد‬Å‫ َو ﻟﺸﻤَﺂ‬iN‫ َﻋﻦ ﻟ َﻴﻤ‬Z ÆÇٰ ‫ َﻣﺎ ﺧﻠ َﻖ ﷲ ﻣ ۡﻦ '&ۡ ٍء ﻳ َﺘﻔ َﻴﺆ ﻇ‬Iٰ` ‫َو ﻟ َ ۡﻢ ﻳَ َﺮ ۡو‬
ۡ َ ۡ َ َ َ َ
(٤٩-٤٨ :١٦) ‫ ۡو َن‬Q¦‫ﻠ¨ﻜﺔ َو ﻫ ۡﻢ ﻵَﻹ ﻳَ ۡﺴ َﺘﻜ‬È ‫ ﻵۡﻹ ۡرض ﻣ ۡﻦ َدآﺑ ٍﺔ و ﻟ َﻤ‬IJ ‫ ﻟﺴ ٰﻤ ٰﻮت َو َﻣﺎ‬IJ
Have these people not reflected see that whatever God has created, their shadows
prostrate before God turning from the right and from the left and [the objects
which have these shadows] are meek and submissive? And all living beings in the
heavens and the earth prostrate to God only and the angels of God too, they are
never arrogant. (16:48-49)
َ ۡ َ َ ۡ َ َ ۡ َ
The words ‫ َﺣﻖ َﻋﻠ ۡﻴﻪ ﻟ َﻌﺬ ب‬Qٌ N‫ َو ﻛﺜ‬j ‫ ﻣ َﻦ ﻟﻨﺎس‬Qٌ N‫ َو ﻛﺜ‬imply that same is the case of many
servants of God who have an upright nature. Just as all objects of this universe that do
not have an intention submit to God’s directives and prostrate before Him alone, there

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 25

are many people who out of their free will and intention submit to His directives and
do not prostrate before anyone but Him. However, there are many who have misused
this freedom. Thereby they have made the greatest honour that God has bestowed on
them – freedom of intent – a means of their own disgrace by going away from the
truth. Even though every object of this universe has been made by God to serve
human beings, it is not ready to tolerate the humiliation of prostrating before them.
However, such are human beings that even though they are best of God’s creatures
and His vicegerents on earth, they worship deities which are much below their status.
These words of the verse say that it is these people for whom God’s torment has
w

been ordained because they disgraced themselves ۡ and also tried to belittle their Lord.
َ َۡ ٰ َ َ َ ٰ
The last part of the verse j›‫ ن ﷲ َ _ﻔ َﻌﻞ َﻣﺎ ﻳَﺸﺂء‬j ‫ ٍم‬DA‫ﻪ ﻣ ۡﻦ ﻣ‬Z ‫ َو َﻣ ۡﻦ ﻳﻬﻦ ﷲ ﻓ َﻤﺎ ﻟ‬refers to the fact that
w
w

the status granted to human beings by God is dependent on their character and conduct.
.ta

If they conform to moral standards, their rank and status are kept intact by God and even
increased. On the other hand, if they do not do so, they are let to fall in the pit they
َ َ
da

themselves want to fall into. Verse 115 of Sūrah al-Nisā’: ‫( ﻧﻮَﻟﻪ َﻣﺎ ﺗﻮَﻟﻰ‬We shall direct him
bb

in the direction he has chosen) and other similar ones allude to this established practice
ur

of God. None can save those for whom this practice has been ordained. These words
also sound assurance to the Prophet (sws) that he may try as hard as he can but he
- i-

cannot save them from the humiliation they have chosen for themselves. After
qu

conclusive communication of the truth, this disgraceful fate has become their destiny
ra

from God.
n.

One aspect that becomes evident from this verse is that the real distinction of a
human being is to acknowledge monotheism. If he deprives himself of this distinction,
or

he becomes lowly from the lowliest things of this universe. The second aspect that
g

becomes evident is that human beings remain in harmony with this universe as long as
they do not prostrate before others besides God. If they accept this humiliation, they
become misfits and detach themselves from the temperament of this universe. So
much so, their own shadow is in discord with them. Then there exists such a conflict
between them and their shadows.

ۡIJ ‫ۚ﴾ ﻳ ۡﺼ َﻬﺮ ﺑ ٖﻪ َﻣﺎ‬١٩﴿ ‫ ﻳ َﺼﺐ ﻣ ۡﻦ َﻓﻮۡق رء ۡوﺳﻬﻢ ﻟ ۡ َﺤﻤ ۡﻴﻢ‬j‫ﺎب ﻣ ۡﻦ ﻧَﺎ ٍر‬ٌ ‫ ۡو ﻗﻄ َﻌ ۡﺖ ﻟَﻬ ۡﻢ ﺛ َﻴ‬k®َ َ‫ۡ َرﺑﻬ ۡﻢ¯ َﻓﺎﻟَﺬ ۡﻳ َﻦ ﻛ‬IJ ‫ٰﻫ ٰﺬن َﺧ ۡﺼ ٰﻤﻦ ۡﺧ َﺘ َﺼﻤ ۡﻮ‬
ۡ َ َ ۡ ۡ َ َ ۤ َۤ َ ََ ۡ
23
﴾٢٢﴿‫ﻳۡﻖ‬D’َ ‫ﺟﻮۡ ﻣﻨ َﻬﺎﻣ ۡﻦﻏ ٍﻢ ﻋ ۡﻴﺪ ۡو ﻓ ۡﻴ َﻬﺎ َوذ ۡوﻗ ۡﻮ َﻋﺬ َب ﻟ‬Dt‫ﻠﻤَﺎ َر د ۡو ۡنﻳ‬9﴾٢١﴿‫﴾ َوﻟَﻬ ۡﻢﻣﻘﺎﻣﻊﻣ ۡﻦ َﺣﺪﻳۡ ٍﺪ‬٢٠± ﴿‫ﺑﻄ ۡﻮﻧﻬ ۡﻢ َو ﻟﺠﻠﻮۡد‬
Now these verses mentions the fate of the two rivals referred to earlier in verse 17.

23. These are two groups that have differed about their Lord. So, those who have disbelieved, for
them clothes of fire shall be carved out. Boiling water shall be poured on them from above their
heads. Whatever is inside their bellies shall all melt because of it and their skins as well. And to deal
with them, there shall be iron hammers. Whenever they would desire to come out of any of its
torments, they shall be shoved back into it: “Taste now the flavour of the punishment of burning!”

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 26

There it was said that a day will come when God will decide between them; however,
the details of their fate were not mentioned. In these verses, these details are
mentioned.
In verse 17, many groups had been mentioned while here only two are alluded to.
Thus the question arises that if this verse is referring to those groups, then why only
two are referred to. It seems that in the light of classical Arabic literature, my mentor
Ḥamīd al-Dīn Farāhī is of the opinion that if the groups are two or more than two they
ۡ
can be referred to in the dual as well as in the plural. The plural ‫ ﺧ َﺘ َﺼﻤ ۡﻮ‬also corroborate
his opinion. However, I am inclined to believe that in spite of the fact that many
w

groups are mentioned, in reality only two groups existed. If the opposition and enmity
w

towards monotheism and Islam are taken into consideration, the Jews, the Nazarenes,
w

the Idolaters, the Sabaeans and the Magians were one. True that the nature of their
.ta

opposition was different, but all of them were united against Islam. Thus the Qur’ān
on the principle that “all disbelievers are one” regarded them to be one faction and
da

regarded Muslims to be the other faction. In this capacity, their fates are stated.
bb

The words “have differed about their Lord” refer to the dispute and argumentation
that was going on between these two factions regarding monotheism and polytheism
ur

and has been referred to earlier in verses 3 and 8. It may be kept in mind that in this
- i-

conflict between monotheism and polytheism, the People of the Book in spite of being
qu

the People of the Book openly aligned themselves with the Idolaters.
The words “those who have disbelieved” refer to all factions who in this conflict
ra

sided with polytheism. It has been explained at several instances that the reason
n.

polytheism is called disbelief is that in its essence polytheism is disbelief. The view of
or

those who regard polytheism to be a lesser evil than disbelief is against the Qur’ān.
g

Consider next the words “for them clothes of fire shall be carved out.” Since in this
world these people in their enmity against the truth seethed and burnt in the fire of
hate, anger and jealousy, an attire from fire will be carved out from them in the next
world. Boiling water will be poured on their heads that will melt all their internal
organs and their external skins.
Consider next the words “And to deal with them, there shall be iron hammers;
whenever they would desire to come out of any of its torments, they shall be shoved
back into it.” It is apparent from the words “from any of its torments” that there will be
no chance for them to escape from any of the torments of Hell. At best they would try
to find refuge in some other torment but that too would not be possible.
The words “Taste now the flavour of the punishment of burning” portray the situation.
In other words, the prevailing circumstances themselves will make them know that there
is place to escape. It has been referred to various instances that there is no need to
suppose the suppression of words like ‫( ﻗﻴﻞ‬it will be said to them) on such occasions.
What is portrayed by the situation is more potent than what is portrayed by the tongue.
Here in accordance with linguistic principles of Arabic, a co-ordinated clause is

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 27

َۡ َ ْ
suppressed. Thus the discourse would be: ‫ ۡﻳﻖ‬D’‫إﺧ َﺴﺆ ﻓ ْﻴ َﻬﺎ ذ ۡوﻗ ۡﻮ َﻋﺬ َب ﻟ‬. Examples of such a
suppression can be seen in the earlier sūrahs.
Here readers may note the similarity between deed and its fate. People for whom the
Prophet (sws) and his companions expended all their efforts to save them from
destruction not only refused this favour, they became their enemies merely because
they had tried to save them from this destruction. So now when they face this very
destruction in the hereafter, what is making them run away from it? They should now
taste what they dearly loved in the previous world.

َ َ َ َ َۡ َ َ ٰ ٰ َ ٰ َ
‫ن ﷲ َ ﻳ ۡﺪﺧﻞ ﻟﺬ ۡﻳ َﻦ ٰ َﻣﻨ ۡﻮ َو َﻋﻤﻠﻮ ﻟﺼﻠ ٰﺤﺖ َﺟﻨ ٍﺖ ﺗ ۡﺠﺮ ۡي ﻣ ۡﻦ ﺗ ۡﺤﺘ َﻬﺎ ﻵۡﻹﻧ ٰﻬﺮ ﻳ َﺤﻠ ۡﻮ َن ﻓ ۡﻴ َﻬﺎ ﻣ ۡﻦ َﺳﺎو َر ﻣ ۡﻦ ذ َﻫ ٍﺐ و‬
w

ۤ َ َ ۤۡ َ ٌ ۡ َ َ ۡ ۡ َ َ ً ۡ
w

ۡ َۡ َ
24
﴾٢٤﴿ ‫ َ ط ﻟ َﺤﻤ ۡﻴﺪ‬µ Iٰ` ‫› َو ﻫﺪ ۡو‬ ³ ‫ل‬ۡ
‫ﻮ‬ ‫ﻘ‬ ‫ﻟ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺐ‬ ‫ﻴ‬ ‫ﻟﻄ‬ I` ‫﴾ و ﻫﺪو‬٢٣﴿ ‫ﻳﺮ‬D˜ ‫ و ﻟﺒﺎﺳﻬﻢ ﻓﻴﻬﺎ‬j ‫ﻟﺆﻟﺆ‬
w
.ta

After mentioning the fate of the adversaries of Islam, now the fate of those people is
referred to who strongly adhered َ to the truth in the wake of grave opposition.
da

ً ۡ َ َ َ ً ۡ
In ‫ ﻳ َﺤﻠ ۡﻮ َن ﻓ ۡﻴ َﻬﺎ ﻣ ۡﻦ َﺳﺎو َر ﻣ ۡﻦ ذ َﻫ ٍﺐ و ﻟﺆﻟﺆ‬the word ‫ ﻟﺆﻟﺆ‬is coordinated to grammatical placement
َ
of ‫ َﺳﺎو َر‬. The implication is that in Paradise they will be made to wear bracelets of gold
bb
ur

and necklaces of pearl. It is evident from the words “and their clothes there shall
entirely be of silk” that in Paradise everything related to their attire will be of silk.
- i-

They will wear it, sleep on it and even their quilts and all other related material will be
qu

of silk.
ra

The words “and they will guided to a pure word of gratitude” refer to the continuous
n.

chants of the believers. They will express their gratitude when they would see that all
or

the promises of their Lord َ had ٰ ۡ been fulfilled. In verse 74 of Sūrah al-Zumar, the
Z َ ۡ َ َََ َ ۡ َ ۡ َ َ 25
words used are: ‫و ﻗﺎﻟﻮ ﻟﺤﻤﺪ َﷲ ۤﻟﺬ َي ﺻﺪﻗﻨﺎ وﻋﺪه‬. Similarly, in verses 34-35 of Sūrah al-Fāṭir,
َ َ‫ َن َر َﺑ َﻨﺎ ﻟ َ َﻐﻔ ۡﻮ ٌر َﺷﻜ ۡﻮر ۨ ﻟﺬ ۡي َ َﺣﻠ َﻨﺎ َد َر ﻟۡﻤﻘ‬j ‫ َو َﻗﺎﻟﻮ ﻟۡ َﺤ ۡﻤﺪ ﷲ ٰ ﻟَﺬ ۡۤي َ ۡذ َﻫ َﺐ َﻋ َﻨﺎ ﻟۡ َ’ َ• َن‬.26
g

َۡ
it is said: ‫ﺎﻣﺔ ﻣ ۡﻦ ﻓﻀﻠ ٖﻪ‬
The words “and they will be guided to the way of the praiseworthy God” in my
opinion refer to the “place of residence” mentioned in the above quoted verses of
Sūrah al-Fāṭir. The word “guidance” here refers to guidance to one’s destination and
the passive voice in it is meant to express honour for them. The implication is: through
a group of angels these people will be guided to the way that will lead them to their
place of residence that God has chosen for them.
Here it may be kept in mind that the circumstances and environment of the Paradise

24. Indeed, God shall however admit those who professed faith and did righteous deeds to
orchards below which streams shall be flowing. There they shall be adorned with bracelets of
gold and necklaces of pearls. And their clothes there shall entirely be of silk. And they will
guided to a pure word of gratitude and they will be guided to the way of the praiseworthy God.
25. And they will say: “Gratitude be to God who has fulfilled His promises made with us.”
26. And they will say: “Gratitude be to God Who has taken away grief from us. Indeed, our
Lord is Forgiving and One Who accepts; Who through His grace has admitted us to this place
of residence.”

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 28

and Hell relate to an unseen world. In order to make them comprehensible, there is no
option but to use words with which the addressees are accustomed to. The Arabs were
deeply influenced by the culture of the Egyptians and the Persians. Thus to portray
luxury and comfort, the style adopted by the Qur’ān reflects the notion of luxury of the
Arabs or the one they were generally influenced with. These notions and concepts
change with the change of times. For this reason, instead of words, their essence
should always be kept in mind. Thus it should be accepted that the people of Paradise
will receive the favours mentioned in the Qur’ān. As far as their actual reality is
concerned, only God knows it. The words and phrases adopted are meant to merely
convey what is best comprehensible to the addressees.
w
w
w

Section III: Verses (25-37)

.ta
da

The debate of monotheism and polytheism reaches its climax in this section. The
reason that the Quraysh and their allies had taken to severe animosity was that they
bb

fully understood that the conflict between monotheism and polytheism was not merely
ur

ideological. It would have an impact on their political and religious leadership that
- i-

had because of being the custodians of the House of God. They had forcibly continued
in this capacity because they claimed that it was they who were the real inheritors of
qu

Abraham’s legacy. The tribe of the Banū Hāshim also had the honour to be in
ra

possession of the keys of the of House of God. In those times, Abū Lahab was their
n.

leader. He had forcibly taken possession of the public treasury of Makkah and had full
or

freedom to use it at will. It may be kept in mind that the Quraysh did not merely hold
g

the reins of leadership in Makkah; since they were the custodians of the House of
God, the whole of Arabia accepted their religious leadership. In these circumstances,
how could they have easily put up with a new force that could deprive them of all
these benefits within no time. Thus they forcibly kept away the Muslims from visiting
the House of God and let loose a wave of terror and oppression on them forcing them
to leave Makkah. It is in these circumstances that these verses were revealed. It is
explained in them the purpose for which Abraham (sws) built this House, the content
of his message and teachings of God regarding its sacred places. It is as if a mirror has
been placed before the Quraysh in which they can see themselves and decide whether
they are worthy of Abraham’s heritage or have proven utterly unworthy of it. During
this discussion, Muslims have also been encouraged and informed of the
responsibilities of the rituals and sacred signs and places of this Houses which will
soon be imposed on them.
Readers may now proceed to study the verses in the light of this background.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 29

Text and Translation

ۡ َۨ َ َ َ ٰ ۡ َ َ ۡ َ َ َ ۡ ۡ ٰ ََ َ َ
‫ﻒ ﻓ ۡﻴﻪ َو‬w‫آء ﻟ َﻌﺎ‬ ‫ م ﻟﺬي ﺟﻌﻠﻨﻪ ﻟﻠﻨﺎﺳﺴﻮ‬D’‫ ۡو َو ﻳَﺼﺪ ۡو َن َﻋ ۡﻦ َﺳﺒ ۡﻴﻞ ﷲ َو ﻟ َﻤ ۡﺴﺠﺪ ﻟ‬k®‫ن ﻟﺬ ۡﻳ َﻦ ﻛ‬
َ َ ۡ َ َ َ َ ۡ ٰۡ َ َۡ َ ۡ َ َ َ ۡ ۡ ۡ ۡ
‫ﺎن ﻟ َﺒ ۡﻴﺖ ۡن ﻵﻹ‬ É‫﴾و ذ ﺑﻮ ﻧﺎ ﻵﻹﺑﺮﻫﻴﻢ ﻣ‬٢٥﴿ ‫ َو َﻣ ۡﻦ ﻳﺮ ۡد ﻓ ۡﻴﻪ ﺑﺎﻟ َﺤﺎ ~د ﺑﻈﻠ ٍﻢ ﻧﺬﻗﻪ ﻣ ۡﻦ َﻋﺬ ٍب ۡﻟﻴ ٍﻢ‬j ‫ﻟ َﺒﺎد‬
َ ۡ ۡ َ َ َ ۡ َۡ ۡ َ ََ ً َ ۡ ۡ
‫ ﻟﻨﺎس ﺑﺎﻟ َﺤﺞ ﻳَﺎﺗ ۡﻮك‬IJ ‫﴾ َو ذ ۡن‬٢٦﴿ ‫ﻊ ﻟﺴﺠ ۡﻮد‬w‫ َو ﻟﺮ‬iَ N‫ﻤ‬Å‫ َو ﻟﻘﺂ‬iَ N‫ﻔ‬Å‫&َ ﻟﻠﻄﺂ‬Ã‫ ﺷ ۡﻴﺌﺎ و ﻃﻬ ۡﺮ َﺑ ۡﻴ‬Iۡ Ê ‫ك‬DË‫ﺗ‬
ََ ۤ ٰ ۡ َ َ َ َ ۡ َ َ ۡ َۡ َ ٰ َ ً
‫ﺎم‬ٍ ‫ ﻳ‬Iۡ J ‫و ۡﺳ َﻢ ﷲ‬DÄ‫﴾ ﻟ َﻴﺸﻬﺪ ۡو َﻣﻨﺎﻓﻊ ﻟﻬ ۡﻢ َو َﻳﺬ‬٢٧ۙ ﴿ ‫ﻞ ﻓ ٍﺞ َﻋﻤ ۡﻴ ٍﻖ‬9 ‫ ﻣ ۡﻦ‬iN‫ﻞ ﺿﺎﻣ ٍﺮ ﻳﺎﺗ‬9 Iˆ‫ر َﺟﺎﻵﻹ و َﻋ‬
َۡ
w

ۡ َۡ ۡ َۡ ۡ َۡ ۡ َ ََ َ
‫﴾ ﺛﻢ ﻟ َﻴﻘﻀ ۡﻮ‬٢٨Ì ﴿ Qَ N‫ َﺲ ﻟﻔﻘ‬Å‫ﻠ ۡﻮ ﻣﻨ َﻬﺎ َو ﻃﻌﻤﻮ ﻟ َﺒﺂ‬É‫ َﻌﺎم ﻓ‬m‫ﻦ َﺑﻬ ۡﻴ َﻤﺔ ﻵۡﻹ‬x ‫ َﻣﺎ َرزﻗﻬ ۡﻢ ﻣ‬Iٰˆ‫ﻣ ۡﻌﻠ ۡﻮ ٰﻣ ٍﺖ َﻋ‬
w

ۡ َ َۡ َ ٰ َ ٰ ۡ ۡ َ ۡ ۡ َََ
w

‫ﻪ ﻋﻨ َﺪ‬Z ‫ ﻟ‬Qٌ N‫ ٰﻣﺖ ﷲ ﻓﻬﻮَ ﺧ‬D˜ ‫﴾ذﻟﻚ · َو َﻣ ۡﻦ _ َﻌﻈ ۡﻢ‬٢٩﴿ ‫ﻔﺜﻬ ۡﻢ َو ﻟﻴ ۡﻮﻓ ۡﻮ ﻧﺬ ۡو َرﻫ ۡﻢ َو ﻟ َﻴﻄ َﻮﻓ ۡﻮ ﺑﺎﻟ َﺒ ۡﻴﺖ ﻟ َﻌﺘ ۡﻴﻖ‬
.ta

َ
‫ﺎﺟ َﺘﻨﺒﻮ ﻟﺮ ۡﺟ َﺲ ﻣ َﻦ ﻵۡﻹ ۡوﺛﺎن َو ۡﺟ َﺘﻨﺒ ۡﻮ ﻗ ۡﻮ َل ﻟﺰ ۡور‬
َ َ ۡ ‫ َﻋ َﻠ ۡﻴﻜ ۡﻢ َﻓ‬Iٰˆ‫ۡ َﻌﺎم ﻵَﻹ َﻣﺎ ﻳ ۡﺘ‬mَ‫َرﺑ ٖﻪ َو ﺣ َﻠ ۡﺖ ﻟَﻜﻢ ﻵۡﻹ‬
da

j
َ َ َ ٰ ٰ
bb

َ َ ۡ َ ۡ َ َ َ َ َ َ ۡ ۡ ۡ ۡ ۡ َ َ َ
‫ ۡو ﺗ ۡﻬﻮ ۡي ﺑﻪ‬QN‫ ﻣ َﻦ ﻟﺴ َﻤﺂء ﻓ َﺘﺨﻄﻔﻪ ﻟﻄ‬D‘ ‫ﺎﻧ َﻤﺎ‬É‫ك ﺑﺎﷲ ﻓ‬DË‫ َو َﻣ ۡﻦ ﻳ‬j ‫ ﺑ ٖﻪ‬iَ NwDË‫ ﻣ‬Qَ N‫ﺂء ﷲ ﻏ‬ َ ‫﴾ﺣﻨﻔ‬٣٠ۙ ﴿
ur

َ ۡ َۡ َ َ ٰ َ َ ٰ َ
‫﴾ ﻟﻜ ۡﻢ ﻓ ۡﻴ َﻬﺎ‬٣٢﴿ ‫ َﺮ ﷲ ﻓﺎﻧ َﻬﺎ ﻣ ۡﻦ ﻘﻮَي ﻟﻘﻠ ۡﻮب‬Å‫﴾ ذﻟﻚ · َو َﻣ ۡﻦ _ َﻌﻈ ۡﻢ ﺷ َﻌﺂ‬٣١﴿ ‫ﺎن َﺳﺤ ۡﻴ ٍﻖ‬ ٍ É‫ َﻣ‬Iۡ J ‫ﻟﺮ ۡﻳﺢ‬
- i-

ٰ َ ۡ َ ٣٣﴿ ‫ ﻟۡ َﺒ ۡﻴﺖ ﻟۡ َﻌﺘ ۡﻴﻖ‬Iَ` ۤ ‫ ﺛ َﻢ َﻣﺤﻠ َﻬﺎ‬uvً ‫ َ َﺟﻞ ﻣ َﺴ‬I` ‫َﻣ َﻨﺎﻓﻊ‬
qu

ۡ ً ۡ َۡ َ
‫و ﺳﻢ ﷲ‬DÄ‫ﺎ ﻟ َﻴﺬ‬É‫ﻞ ﻣ ٍﺔ َﺟ َﻌﻠﻨﺎ َﻣﻨ َﺴ‬É‫﴾و ﻟ‬ ٍ
ra

َ َ ۡ ۡ ۡ َ ۤ َ َ َ َ ۡ َ ۡ ََ
Dَ Ä‫﴾ ﻟﺬ ۡﻳ َﻦ ذ ذ‬٣٤ۙ ﴿ iَ N‫ ﻟﻤﺨﺒﺘ‬DË‫ َو َﺑ‬j ‫ﻪ ۡﺳﻠﻤ ۡﻮ‬Z ‫ ﻓﺎﻟٰـﻬﻜ ۡﻢ ﻟٰ ٌﻪ و ﺣ ٌﺪ ﻓﻠ‬j ‫ َﻌﺎم‬m‫ﻦ َﺑﻬ ۡﻴ َﻤﺔ ﻵﻹ‬x ‫ َﻣﺎ َرزﻗﻬ ۡﻢ ﻣ‬Iٰˆ‫َﻋ‬
n.
or

ۡ َ ۡ َٰۡ َ َ ۡ َۤ ٰ َ ٰ
‫﴾و ﻟﺒ ۡﺪ َن‬ ٣٥﴿ ‫ ﻟﺼ ٰﻠﻮة ‹ َو ﻣﻤﺎ َرزﻗﻨﻬ ۡﻢ ﻳﻨﻔﻘ ۡﻮ َن‬uv‫ َﻣﺎ َﺻ َﺎﺑﻬ ۡﻢ َو ﻟﻤﻘ ۡﻴ‬Iٰˆ‫ ۡﻳ َﻦ َﻋ‬Q¦‫ﷲ َوﺟﻠ ۡﺖ ﻗﻠ ۡﻮﺑﻬ ۡﻢ َو ﻟﺼ‬
g

َ َ َ َ َ ٰ ۡ َ َۡ َ ٰ َ َ ٰۡ
‫ﻠ ۡﻮ‬É‫و ۡﺳ َﻢ ﷲ َﻋﻠ ۡﻴ َﻬﺎ َﺻﻮَآف ﻓﺎذ َو َﺟ َﺒ ۡﺖ ﺟﻨ ۡﻮﺑ َﻬﺎ ﻓ‬DÄ‫ ﻓﺎذ‬ª Qٌ N‫ﺮ ﷲ ﻟﻜ ۡﻢ ﻓ ۡﻴ َﻬﺎ ﺧ‬Å‫َﺟ َﻌﻠﻨ َﻬﺎ ﻟﻜ ۡﻢ ﻣ ۡﻦ ﺷ َﻌﺂ‬
ٰ َ ََ َۡ َۡ َ َ َ ٰ َ َ َٰ ََ ۡ َ َۡ َۡ ۡ
‫ﺎل ﷲ َ ﻟﺤ ۡﻮﻣ َﻬﺎ َو ﻵَﻹ‬ ‫﴾ ﻟﻦ ﻳﻨ‬٣٦﴿ ‫ ۡو َن‬DA‫ﻧ َﻬﺎ ﻟﻜ ۡﻢ ﻟ َﻌﻠﻜ ۡﻢ ﺗﺸ‬Dۡ t‫ ﻛﺬﻟﻚ َﺳ‬j Q}‫ﻣﻨ َﻬﺎ َو ﻃﻌﻤﻮ ﻟﻘﺎﻧﻊ َو ﻟﻤ ۡﻌ‬
ۡ ۡ ٰ َ َ َ َ َٰ ۡ َۡ ََ
﴾٣٧﴿ iَ N‫ ﻟﻤ ۡﺤﺴﻨ‬DËَ‫ َوﺑ‬j‫ﻜ ۡﻢ‬Ï‫ َﻣﺎ َﻫ ٰﺪ‬Iٰˆ‫و ﷲ َ َﻋ‬Q¦‫ َﻫﺎﻟﻜ ۡﻢﻟﺘﻜ‬Dَ t‫ ﻛﺬﻟﻚ َﺳ‬j‫د َﻣﺂؤ َﻫﺎ َوﻟٰﻜ ۡﻦﻳﻨﺎﻟﻪ ﻟﺘﻘ ٰﻮيﻣﻨﻜ ۡﻢ‬
Indeed those who disbelieved and they stop people from the path of God and from
the Sacred Mosque which We have made equally for all people whether they live
there or outside it, [they have committed a grave oppression]. And those who intend
something irreligious, some polytheistic practice in it, We shall make him taste a
painful torment. (25)
And remember when We had made the place of this House an abode for Abraham with
the directive: “Do not associate anyone with Me and keep my House pure for those who
circumambulate, stand, kneel and prostrate and proclaim ḥajj among the people; they will
come to you on foot and also on very frail she-camels from far off deep mountain passes

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 30

so that people also reach their places of benefit and in certain specific days pronounce the
name of God on the beasts God has blessed them with.” Thus eat from them yourselves
and also feed the needy inflicted with hunger. Then people should clean themselves of
their dirt, fulfil their vows and circumambulate the ancient House. (26-29)
Diligently follow these things and he who honours the sanctities ordained by God,
then this is better for him in the eyes of his Lord. And the cattle have been allowed to
you except those which have been recited out to you. So, abstain from the filth of the
idols and from falsehoods and while being fully devoted to God do not associate
partners with Him. And he who associates partners with God, his example is as if he
falls from the sky and birds snatch him away or take him away and throw him at a far
w

off place. Diligently follow these things and he who reveres the symbols appointed by
w

God, he should remember that this relates to the piety of the hearts. And there are
w

various benefits in them for you until an appointed time. Then they have to be taken
.ta

towards that ancient House of God for sacrifice. (30-33)

da

And for each community, We have regarded animal sacrifice a religious ritual so
bb

that the cattle God has given them, they pronounce God’s name on them. Thus, your
God is One; so, surrender yourselves to Him alone and give glad tidings to those
ur

whose hearts are bent down before Him. They are those whose hearts tremble when
- i-

the name of God is mentioned before them. They are steadfast on any calamity they
qu

are afflicted with and are diligent in the prayer and who spend from whatever We
have blessed them with. (34-35)
ra

And We have included sacrificial camels also in the symbols of God for you. There is
n.

a lot of good for you in them. So pronounce God’s name on them as well while you
or

make them stand in rows. Thus when they fall on their sides, eat from them your selves
g

and feed those also who are needy but show content and those also who ask. In this
manner, We have put these animals into your service so that you may be grateful. And
neither does their flesh reach God nor their blood; in fact, only your piety reaches Him.
In this way, God has put them to your service so that the guidance God has blessed you
with, you exalt God on it. And give glad tidings to those who are thorough. (36-37)

Explanation
ۡ ۡ َۨ َ َ َ ٰ ۡ َ َ ۡ َ َ َ ۡ ۡ َ ۡ َ ٰ ۡ َ ۡ َ َ ۡ َ َ ۡ َ َ َ ۡ َ َ
‫ َو َﻣ ۡﻦﻳﺮ ۡد ﻓ ۡﻴﻪ‬j‫ﻒ ﻓ ۡﻴﻪ َو ﻟ َﺒﺎد‬w‫آء ﻟ َﻌﺎ‬ ‫ م ﻟﺬيﺟﻌﻠﻨﻪ ﻟﻠﻨﺎﺳﺴﻮ‬D’‫و وﻳﺼﺪونﻋﻦﺳﺒﻴﻞ ﷲ و ﻟﻤﺴﺠﺪ ﻟ‬k®‫ن ﻟﺬﻳﻦﻛ‬
َ َ ۡ ۡ ۡ
27
﴾٢٥﴿ ‫ﺑﺎﻟ َﺤﺎ ~د ﺑﻈﻠ ٍﻢ ﻧﺬﻗﻪ ﻣ ۡﻦ َﻋﺬ ٍب ۡﻟﻴ ٍﻢ‬
Grammatically this verse can be interpreted in two ways. One is to regard the first

27. Indeed those who disbelieved and they stop people from the path of God and from the
Sacred Mosque which We have made equally for all people whether they live there or outside it,
[they have committed a grave oppression]. And those who intend something irreligious, some
polytheistic practice in it, We shall make him taste a painful torment.

© "All rights of this book are reserved for the publisher and the author. This copy is for reading purpose
only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 31

ۡ ۡ ۨ َ ٰۡ َ َۡ ۡ ٰ ََ َ َ
َ َ‫ م ﻟﺬ ۡي َﺟ َﻌﻠﻨﻪ ﻟﻠﻨﺎﺳ َﺴﻮ‬Dَ ’‫ ۡو َو ﻳَﺼﺪ ۡو َن َﻋ ۡﻦ َﺳﺒ ۡﻴﻞ ﷲ َو ﻟ َﻤ ۡﺴﺠﺪ ﻟ‬k®‫ن ﻟﺬ ۡﻳ َﻦ ﻛ‬
part of the verse ‫ﻒ ﻓ ۡﻴﻪ َو ﻟ َﺒﺎد‬w‫آء ﻟ َﻌﺎ‬
to be introductory and the actual inchoative (mubtadā’) to begin from ‫و َﻣ ۡﻦ ﻳﺮ ۡد ﻓ ۡﻴﻪ‬. َ The
ً ْ ًَ ٌ ََ ََ
second is to regard an enunciative to the effect QN‫( ﻓﻘﺪ ﻇﻠﻤﻮ ﻇﻠﻤﺎ ﻛﺒ‬then they committed a
great injustice) suppressed. Both these interpretations are in line with linguistic
interpretations. My mentor Ḥamīd al-Dīn Farāhī prefers the first of these and I am
more inclined to the second, and my translation is in accordance with it. However, in
both cases, the implication of the ٰverse will not be much different. َ َ
َۡ ۡ ََ
The words refer ‫ م‬Dَ ’‫ ۡو َو ﻳَﺼﺪ ۡو َن َﻋ ۡﻦ َﺳﺒ ۡﻴﻞ ﷲ َو ﻟ َﻤ ۡﺴﺠﺪ ﻟ‬k®‫ ن ﻟﺬ ۡﻳ َﻦ ﻛ‬to the Quraysh who had
rejected the message of the Prophet (sws) and were also trying to forcibly stop
w

Muslims from the religion of God. As indicated earlier, they had also deprived the
w

Muslims of visiting the House of God in those times.

w

The words “which We have made equally for all people whether they live there or
.ta

outside it” indicate the equality of rights of all those who visit the House of God,
whether they reside within the limits of the Ḥaram or outside it. This is a hit on the
da

monopoly of the Quraysh and especially on the leaders of the Banū Hāshim: such was
bb

their despotic control of the House of God that they could deprive anyone of its entry
and permit anyone to visit it. The Qur’ān has called it absolutely unlawful and illicit
ur

because no tribe has been given this authority. No one has the right to restrict the entry
- i-

of any person who wants to visit it to worship God and offer its rituals, whether he
qu

belongs to the Banū Hāshim and the Quraysh or not, whether he belongs to Makkah or
not and whether he is an Arab or not. The only obligation of its residents is to keep it
ra

cleansed from the filth Abraham (sws) and Ishmael (sws) had been directed to, the
n.

details of which are coming up. On the contrary, the Quraysh were guilty of stuffing
or

the House of God with all the filth they had been asked to cleanse it from. In spite of
g

this, they claimed to be its custodians and were stopping those servants of God from
entering it who actually wanted to restore its Abrahamic glory and grandeur.
ۡ ۡ
The words ‫ﻒ‬w‫ ﻟ َﻌﺎ‬and ‫ ﻟ َﺒﺎد‬actually refer to those who reside within the limits of
ۡ
Ḥaram and those outside it, as referred to earlier. However, by using the word ‫ﻒ‬w‫ﻟ َﻌﺎ‬
the real status of these residents is highlighted: their status is not of its rulers and
monopoly-holders; they are in the capacity of those who do i‘tikāf in it and serve all
those who visit it. They are required to make it a centre of worship and pilgrimage for
the rest of the world, as Ishmael (sws) had done so. Moreover, they must invite all the
people to visit it and benefit from its blessings.
It is clearly evident from these words that as far as the Sacred Mosque is concerned
no family or tribe can have its monopoly and control. Every single Muslim whether he
belongs to the East or the West, is an Arab or a non-Arab has equal rights in it. As far
as the people of Makkah or their government is concerned, they are not its rulers; their
responsibility is to offer their services to maintain and protect it. It is their obligation
to keep it cleansed from every semblance of polytheism and religious innovation and
provide as much facilities as they can to those who visit it for worship. They do not

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 32

have any authority whatsoever to deprive a Muslim residing in any part of the world
to visit it except if it is proven that he is using the House of God against the objectives
for which it has been built by Abraham (sws).
Just as all Muslims have equal rights regarding visiting the House of God, they also
have equal responsibility in protecting it. If it is proven that those who are its
custodians and protectors are guilty of impregnating it with the filth with which they
were directed to cleans it of, it is the responsibility of all the Muslims of the world to
stop them from this excess. These custodians cannot say that this is an internal matter
and that no one has the right to interfere in it.
Similarly, if an enemy attacks it, the responsibility of defending and protecting it is
w

the right of every Muslim of the world. In this matter, it would not be permissible to
w

give any national or international treaty or some expediency any regard. If the
w

government of some country stops people from partipating in this jihād even if the
.ta

government is of some who are Muslims by name, it will be obligatory upon the
da

believers to wage jihād against it. This is because the responsibility of protecting the
House of God does not merely rest with the people of Makkah or their government.
bb

Every person who claims to be a Muslim is liable for it. This cannot in any way be
ur

regarded as an external dispute. Every Muslim equally shares the rights and
- i-

obligations of the House of God. It is the heart of the Muslim ummah. Its existence
qu

guarantees the existence of the ummah and any disorder in it will create disorder in the
whole ummah.
ra

Stated above are the obvious consequences of the words of the Qur’ān. Our jurists
n.

have also inferred from them that within the precincts of the Ḥaram none can own a
ٰۡ
from someone. I regard this inference to be unfounded. The ‫َﺟ َﻌﻠﻨﻪ‬
or

house or receive rent

َۡ َ ۡ َۡ ۨ َ َ َ َ
g

‫ﻒ ﻓﻴﻪ و ﻟﺒﺎد‬w‫ ﻟﻠﻨﺎﺳﺴﻮآء ﻟﻌﺎ‬words occur as attributes of the House of God and do not qualify
the whole of Makkah or the limits of Ḥaram. For this reason, I would give preference
to view of the Shafites who are not in favour of this restriction.
The preposition ‫ ب‬after ‫ َﻣ ۡﻦ ﻳﺮ ۡد‬in ‫ﻟﻴ ٍﻢ‬ ۡ َ ‫ َو َﻣ ۡﻦ ﻳﺮ ۡد ﻓ ۡﻴﻪ ﺑﺎﻟۡ َﺤﺎ ~د ﺑﻈ ۡﻠﻢ ﻧﺬ ۡﻗﻪ ﻣ ۡﻦ َﻋ َﺬ ب‬shows that this
ََ ٍ ٍ ۡ
verb encompasses the meaning of ‫( ﻫﻢ‬intention). The word ‫ ﻟ َﺤﺎد‬means deviation and
ۡ ۡ
being irreligious. The word ‫ ﺑﻈﻠ ٍﻢ‬is a permutative (badal) from ‫ ﺑﺎﻟ َﺤﺎ ~د‬and it is commonly
used for polytheism in the Qur’ān.
The meaning of the verse is that such is this House that if a person intends to do
something irreligious and that too as grave as polytheism in it, God will make him
taste a painful torment. It may be kept in mind that there is a subtle difference between
َ
‫ ﻳﺮ ۡد‬and ‫ َﻫﻢ‬. The former refers to the intention that has a whole thought process behind
it while the latter to an intention that may be impulsive, as is evident from verse 74 of
َ َ َ َ َ َ
Sūrah Tawbah ( ‫ ) َو َﻫﻤ ۡﻮ ﺑ َﻤﺎ ﻟ ۡﻢ ﻳَﻨﺎﻟ ۡﻮ‬and verse 24 of Sūrah Yūsuf (‫) َوﻟـﻘ ۡﺪ َﻫﻤ ۡﺖ ﺑ ٖﻪ َو َﻫﻢ ﺑ َﻬﺎ‬.
The implication is that the etiquette of this House of God are very strict. Even
impulsive and transient intentions are held accountable.
ۡ ۡ
By adding the word ‫ ﺑﻈﻠ ٍﻢ‬to ‫ ﺑﺎﻟ َﺤﺎ ~د‬,› it has been explained that when even a slight

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 33

deviation will punished, how can polytheism which is the greatest oppression – which
the Quraysh were guilty of – be permissible.
َ ۡ َۡ َ َ ََ ً َ ۡ ۡ َ َ ۡ َ َ َ َ ۡ ٰۡ َ َۡ َ ۡ َ
28
﴾٢٦﴿ ‫ﻊ ﻟﺴﺠ ۡﻮد‬w‫ َو ﻟﺮ‬iَ N‫ﻤ‬Å‫ﻔ ۡﻴﻨﻮَ ﻟﻘﺂ‬Å‫&َ ﻟﻠﻄﺂ‬Ã‫ ﺷ ۡﻴﺌﺎ و ﻃﻬ ۡﺮ َﺑ ۡﻴ‬Iۡ Ê ‫ك‬DË‫ﺎن ﻟ َﺒ ۡﻴﺖ ۡن ﻵﻹ ﺗ‬ É‫و ذ ﺑﻮ ﻧﺎ ﻵﻹﺑﺮﻫﻴﻢ ﻣ‬
From here begins a mention of Abraham’s history and that of the House of God so
that it becomes fully evident to the Quraysh that they had totally ruined all the
objectives for which Abraham (sws) and Ishmael (sws) had built it. Thus they now
deserve to be displaced from it, and the House of God be entrusted to those are worthy
of it.
w

The verbal noun ‫ ﺗﺒﻮﻳﻪ‬means “to make someone inhabit or reside or populate a
w

place.” The preposition ‫ ل‬after it shows that this place was not just reserved as an
w

abode for Abraham (sws). It was also meant to be the place of residence of Ishmael
.ta

(sws) and the rest of his progeny. Arabs were broadly aware of this history and used to
da

feel proud that they were the progeny of Abraham (sws) and the inheritors of his
bb

religion. However, even before the arrival of Prophet Muḥammad (sws), the Jews had
conspired to obliterate from the Torah or alter its verses which bore testimony to the
ur

relationship of Abraham (sws) with the House of God. The purpose was to disprove
- i-

the advent of the last Prophet from the Ishmaelites. They fabricated historical facts
qu

that showed that after migration Abraham (sws) chose Syria as his place of residence
and not Makkah and that the son offered for sacrifice was Isaac (sws) and not Ishmael
ra

(sws). After that they tried to alter facts about Marwah, Makkah and the House God
n.

and of all those things related to these. However, how could they succeed in hiding the
or

actual history that was more radiant than the sun? Even now, there exist such
g

testimonies in the Torah that are sufficient to expose this conspiracy. My mentor
Ḥamīd al-Dīn Farāhī has done precisely this in his book Al-Rā’ī al-ṣaḥīḥ fī man huwa
al-dhabīḥ (The Actual Son offered for Sacrifice), and this exegesis too has been doing
so at relevant instances. Readers may look what I have written while explaining verses
141-142 of Sūrah al-Baqarah. َ ۡ َۡ َ َ ََ ً َ ۡ ۡ َ َ
What is stated in ‫ﻊ ﻟﺴﺠ ۡﻮد‬w‫ َو ﻟﺮ‬iَ N‫ﻤ‬Å‫ﻔ ۡﻴﻨﻮَ ﻟﻘﺂ‬Å‫&َ ﻟﻠﻄﺂ‬Ã‫ ﺷ ۡﻴﺌﺎ و ﻃﻬ ۡﺮ ﺑَ ۡﻴ‬Iۡ Ê ‫ك‬DË‫ ۡن ﻵﻹ ﺗ‬is almost the same as
what is mentioned in the following verse:
َ َۡ ۡ َۡ َ َ َۡ َۤ ۡ
(١٢٥ :٢) ‫ﻊ ﻟﺴﺠ ۡﻮد‬w‫ َو ﻟﺮ‬iN‫ َو ﻟ ٰﻌﻜﻔ‬iN‫ﻔ‬Å‫&َ ﻟﻠﻄﺂ‬Ã‫ﻞ ن ﻃﻬﺮَ َﺑ ۡﻴ‬
َ ‫ ۡﺑ ٰﺮ ٖﻫ َﻢ َو ۡﺳ ٰﻤﻌ ۡﻴ‬I` ‫َو َﻋﻬﺪﻧﺎ‬
And We bound Abraham and Ishmael: “Cleanse My House for those who do
ṭawāf, observe i‘tikāf and to kneel and prostrate [in it].” (2:125)

28. And remember when We had made the place of this House an abode for Abraham with the
directive: “Do not associate anyone with Me and keep my House pure for those who
circumambulate, stand, kneel and prostrate.”

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 34

It has been pointed out earlier that the section of verses under discussion are meant
to explain to the Quraysh the objective for which God had deputed Abraham (sws) to
build the House as well as other directives related to it and what they have ended up
doing. In spite of this, they have a tyrannical control of this House and are stopping
those want to once again revive this real objective.

َ ۡ َۡ َ َ َ ۡ ۡ َ َ
29
﴾٢٧ۙ ﴿ ‫ﻞ ﻓ ٍﺞ َﻋﻤ ۡﻴ ٍﻖ‬9‫ﻣ ۡﻦ‬iَ N‫ﻞﺿﺎﻣ ٍﺮﻳﺎﺗ‬9 Iٰˆ‫ ﻟﻨﺎس ﺑﺎﻟ َﺤﺞ ﻳَﺎﺗ ۡﻮك ر َﺟﺎﻵًﻹو َﻋ‬IJ ‫َو ذ ۡن‬
The word ‫ﺎل‬ٌ ‫ ر َﺟ‬is the plural of ‫ ر ﺟﻞ‬and refers to pedestrians. ‫ َﺿﺎﻣ ٌﺮ‬means a camel or a
horse that has become frail because of journeying for a long distance. It is used
w

equally for both the male and the female gender. The word ‫ﻞ‬9 is meant to emphasize ٌَ
w

it. For example, it is said ‫ـــﻞ ﻟﻌـــﺎﻟﻢ‬9 ‫( ﻫـــﻮ ﻟﻌـــﺎﻟﻢ‬he is a brilliant scholar). The word ‫ﻓﺞ‬
ٌ
w

refers to the path between mountains, and the attribute ‫ َﻋﻤ ۡﻴﻖ‬qualifies it. Mountain
.ta

passes which are narrow become deep if they are continually treaded upon.
da

In other words, while the first directive regarding the House of God that was given
to Abraham (sws) was mentioned earlier, this verse mentions the second directive: he
bb

should proclaim among people that they should come for the pilgrimage of this House
ur

so that they come from near and distant places to earn its blessings. Here too the
- i-

purpose was to point to the Quraysh that they too should have invited all mankind to
come to visit this House; however, instead of doing this, they have done the exact
qu

opposite and have assumed dictatorial control of the House; when the real heirs of
ra

Abraham’s religion want to visit it, they fiercely resist it.

ً َ ۡ
The words … ‫ ﻳَﺎﺗ ۡﻮك ر َﺟﺎﻵﻹ‬are actually the answer to the command clause (jawāb amr).
n.
or

For this reason, they form glad tidings for Abraham (sws): as soon as he will proclaim
g

this invitation among people, they will come on foot and on the backs of camels to do
the pilgrimage of the House. Because of continuous travel, these animals will become
weak and the paths and passes of Makkah will deepen because of continuous influx of
people.
The abundance of pilgrims and their immense passion and zeal that is evident from
these metaphors is borne out by history as well. Even after the passage of thousands of
years, the roads of Makkah and Madīnah and the fields of Minā and ‘Arafāt bear
witness how the glad tidings given to Abraham (sws) materialized and how people
have continued to grow during these times. Earlier, only camels used to painstakingly
help their riders for this purpose. Now with new advancements, buses, lorries, cars,
aeroplanes and ships too have become part of this sacred fleet. The context of these
verses shows that it is the will and liking of God that His servants have an ever-
increasing passion for visiting His House. However, restrictions like visas, quotas and
balloting which various Muslim governments have imposed to earn foreign exchange

29. And proclaim ḥajj among the people; they will come to you on foot and also on very frail
she-camels from far off deep mountain passes.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 35

are absolutely uncalled for and in my opinion amount to stopping people from going
to the House of God (‫ م‬D’‫)ﺻﺪ ﻋﻦ ﻟﻤﺴﺠﺪ ﻟ‬. Even a non-Muslim government does not have
the right to impose such restrictions. In fact, it will become evident from succeeding
verses that this would amount to persecution. Muslims can wage jihād to curb this if
they have the means.

ۡ َۡ ۡ َ َۡ ََ َ َ َ ۤۡ ٰ َ ۡ ۡ ََ َ َ ۡ
‫ َﺲ‬Å‫ﻠ ۡﻮ ﻣﻨ َﻬﺎ َو ﻃﻌﻤﻮ ﻟ َﺒﺂ‬É‫ َﻌﺎم ﻓ‬m‫ﻦ َﺑﻬ ۡﻴ َﻤﺔ ﻵۡﻹ‬x ‫ َﻣﺎ َرزﻗﻬ ۡﻢ ﻣ‬Iٰˆ‫ﺎم ﻣ ۡﻌﻠ ۡﻮ ٰﻣ ٍﺖ َﻋ‬
ٍ ‫ ﻳ‬IJ ‫و ﺳﻢ ﷲ‬DÄ‫ﻟ َﻴﺸﻬﺪ ۡو َﻣﻨﺎﻓﻊ ﻟﻬ ۡﻢ َو ﻳَﺬ‬
ۡ َۡ
30
﴾٢٨Ì ﴿Qَ N‫ﻟﻔﻘ‬
w

It has been explained in detail in Sūrah al-Baqarah that the months of ḥajj were also
w

very profitable for the Arabs with regard to trade and business. It was during this time
w

that all the merchandise needed by them would reach their markets from other parts
.ta

would. On the other hand, local goods too would get a chance to reach outside markets.
da

If the ḥajj is offered and during this time such economically beneficial activities take
place, then this is not against the temperament of the upright religion preached by
bb

Abraham (sws). In fact, this is a testimony to the fact that this religion which is so close
ur

to human nature is devoid of any speck of monasticism. So much so, even in the ritual
- i-

of ḥajj – which is the closest to forsaking the pleasures of life – it maintains a balance
between the spiritual and mundane affairs. Thus, the real thing is to maintain balance
qu

lest this ritual onlyۡ becomes a means of business orٰ political activities.
َۡ ََ َ َ َ ۤۡ ۡ
The section ‫ َﻌﺎم‬m‫ﻦ ﺑَﻬ ۡﻴ َﻤﺔ ﻵﻹ‬x ‫ َﻣﺎ َرزﻗﻬ ۡﻢ ﻣ‬Iٰˆ‫ﺎم ﻣ ۡﻌﻠ ۡﻮ ٰﻣ ٍﺖ َﻋ‬
ٍ ‫ ﻳ‬IJ ‫و ۡﺳ َﻢ ﷲ‬DÄ‫ َو ﻳَﺬ‬has been explained under
ra
n.

verse 1 of Sūrah al-Mā’idah.

َ ََ
ٍ ‫ﺎم ﻣ ۡﻌﻠ ۡﻮ ٰﻣ‬
or

The expression ‫ﺖ‬ ٍ ‫ ﻳ‬refers to the specific days prescribed for animal sacrifice
g

during ḥajj. It has been explained at other instances of this exegesis that in the various
activities of this world the time and season chosen for them carry significance and if
these are not given due regard the required results cannot be achieved. Similarly in
worship rituals too, place, time and part of the year hold importance. If they are not
fully kept in consideration, they are deprived of their real benefit. The days of animal
sacrifice have been fixed by God and His messenger, and they commemorate the
sacrifice offered by Abraham (sws). Both these authorities have given certain
expediencies too in these for the benefit of the people. To take advantage of these is
not against piety. However, giving due regard to these days is essential in religion and
this is entirely in harmony with the nature of this universe.
In this verse and in the next ones too, dhibḥ and naḥr are referred to as
“pronouncing the name of God.” This expression carries great significance: in the
times of jāhiliyyah, the idolaters would dedicate all their sacrifices to their idols. In

30. “So that people also reach their places of benefit and in certain specific days pronounce
the name of God on the beasts God has blessed them with.” Thus eat from them yourselves and
also feed the needy inflicted with hunger.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 36

order to circumvent this wrong practice, God regarded His own name to be
compulsorily pronounced while slaughtering beasts. Without this pronouncement,
ََ
taking the life of animal was regarded to be prohibited. The words ‫ﻦ َﺑﻬ ۡﻴ َﻤﺔ‬x ‫ َﻣﺎ َرزﻗﻬ ۡﻢ ﻣ‬Iٰˆ‫َﻋ‬
state the reason for necessarily slaughtering animals in the name of God: it is God
Who has blessed human beings with animals; hence pronouncing someone other’s
name while slaughtering them is ingratitude and is also tantamount to humiliating the
animals. This style exhorts people to express gratitude to God. In other words, it is
their duty to dedicate the animals to God as an expression of their gratitude because it
is He Who has blessed them with this favour.
ۡ َۡ ۡ َۡ ۡ َ
The words Qَ N‫ َﺲ ﻟﻔﻘ‬Å‫ﻠ ۡﻮ ﻣﻨ َﻬﺎ َو ﻃﻌﻤﻮ ﻟ َﺒﺂ‬É‫ ﻓ‬point to the fact that the animal sacrifice people
w
w

are being ordered to carry out is not because God receives any benefit from them.
w

Neither their blood nor their meat reaches God. What people dedicate to God is in fact
.ta

returned to them: they themselves can eat from them and also those who are needy.
The example of animal sacrifice is just as if a person places his crown at the feet of
da

the real king and the king after revering it through his feet places it back on the head
bb

of that person. Here it may be kept in mind that polytheistic nations believed that their
ur

idols eat and benefit from the food of the animals sacrificed for them. Even the Jews
had this belief that there were certain sacrifices whose aroma pleased God very much.
- i-

The Qur’ān has refuted these beliefs in this verse and in the succeeding ones.
qu

ۡ ۡ َ ۡ ۡ َََ ۡ َۡ
﴾٢٩﴿‫ﺛﻢﻟ َﻴﻘﻀ ۡﻮ ﻔﺜﻬ ۡﻢ َوﻟﻴ ۡﻮﻓ ۡﻮ ﻧﺬ ۡو َرﻫ ۡﻢ َوﻟ َﻴﻄﻮَﻓ ۡﻮ ﺑﺎﻟ َﺒ ۡﻴﺖ ﻟ َﻌﺘ ۡﻴﻖ‬
ra

31
n.

The word means “filth.” The expression ‫ ﺿـــــﻰ ﻔﺜـــــﻪق‬would mean “he cleansed
or

himself from his dirt.” This is a reference to the observance of the last rites of the ḥajj.
g

Because of iḥrām restrictions and observance of ḥajj rituals, dirt and filth accumulates
in the body and it is liking of the Almighty too that during these days people remain in
this state of un-cleanliness. However, right after ḥajj, a pilgrim is required to prune his
hair, have a bath and wear fresh clothes and if he has made a vow to sacrifice an
animal, he should proceed to do it. After that he should do the ṭawāf and with it finish
all the rituals.
ٌ
The House of God is called ‫ َﻋﺘ ۡﻴﻖ‬in this verse. The word means “real and ancient.” I
have already explained under verse 125 of Sūrah al-Baqarah the reason for using this
adjective: it is this house built by Abraham (sws) that is the real and ancient House of
God and not the Bayt al-Maqdis as claimed by the Jews. In the first place, it was built
much later by Solomon (sws) and in the second, it was built in a way that its place of
sacrifice actually faced the House of God built by Abraham (sws) because it was the
real direction towards his progeny was required to turn to for the relevant worship

31. Then people should clean themselves of their dirt, fulfil their vows and circumambulate
the ancient House.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 37

rituals. Though the Jews have tried to hide all these facts but testimonies which point
to them are still found in the Torah, and I have explained them in the exegesis of
Sūrah al-Baqarah.

َ َ ۡ ‫ َﻋ َﻠ ۡﻴﻜ ۡﻢ َﻓ‬Iٰˆ‫ۡ َﻌﺎم ﻵَﻹ َﻣﺎ ﻳ ۡﺘ‬mَ‫ﻪﻋ ۡﻨ َﺪ َرﺑ ٖﻪ َو ﺣ َﻠ ۡﺖﻟَﻜﻢ ﻵۡﻹ‬Z َ ‫ ﻟ‬Qٌ ۡ N‫ ٰﻣﺖ ﷲ ٰ َﻓﻬﻮَ َﺧ‬D˜ ‫ﻟﻚ· َو َﻣ ۡﻦ _ َﻌﻈ ۡﻢ‬
‫ﺎﺟ َﺘﻨﺒﻮ ﻟﺮ ۡﺟ َﺲﻣ َﻦ ﻵۡﻹ ۡوﺛﺎن َو‬
َ ٰ
‫ذ‬
j
َ
32
﴾٣٠ۙ ﴿ ‫ۡﺟ َﺘﻨﺒ ۡﻮ ﻗ ۡﻮ َل ﻟﺰ ۡور‬
َ ٰ
When the word ‫ ذﻟﻚ‬occurs in this way, it actually is a substitute of a whole sentence.
Here it means: “These are the things which Abraham (sws) was informed of regarding
w

the ḥajj and its rituals and people must attentively hear them out.” This in fact is word
w

of warning.
w

The directives given to Abraham (sws) end on this sentence. From the next one,
.ta

directives are given to those who claimed to be the heirs of Abraham’s legacy but
da

were totally unaware ٰ of its responsibilities.

The expression ‫ ٰﻣﺖ ﷲ‬D˜ means all those things which God has asked people to revere
bb

and respect. Examples include, the Ḥaram, the Mosque of God, the sacred months,
ur

sacrificial animals and their yokes etc. The tradition of revering all these has been
- i-

handed down from Abraham (sws). The particular reason that here it has been pointed
to show reverence to these sacred entities is that the Idolaters had altered all the sacred
qu

traditions of Abraham (sws) to suit their worldly interests. Consider, for example, the
ra

sacred months. They had invented a regulation called Nasī which aligned the lunar
n.

calendar with the solar one. This was beneficial for their trade activities. The verse
or

actually directs the attention of its addressees to an important fact: it may well be that
g

giving due regard to sacred entities may result in some loss in worldly benefits.
ۡ َ َۡ َ
The words ‫ﻪ ﻋﻨ َﺪ َرﺑ ٖﻪ‬Z ‫ ﻟ‬Qٌ N‫ ﻓﻬﻮَ ﺧ‬refer to the fact that people who respect these sacred
entities in all circumstances in order to reap the blessings of the hereafter should
َ َ ٰ ۡ َ َ ََۡۡ َ ۡ َ َ
remember that this attitude will be a source of great good for them.
ۡ ۡ َ ۡ َ x ۡ َََ َ ٰ َ
َۡ َ ۡ words ‫ ﻋﻠﻴﻜﻢ‬Iˆ‫ﻌﺎم ﻵﻹ ﻣﺎ ﻳﺘ‬m‫ و ﺣﻠﺖ ﻟﻜﻢ ﻵﻹ‬with reference to the words ‫ ﻣﺎ رزﻗﻬﻢ ﻣﻦ ﺑﻬﻴﻤﺔ‬Iˆ‫ﻋ‬
The
‫ﻌﺎم‬m‫ ﻵﻹ‬of verse 28 allude to the fact that totally baseless are the verdicts which the
Idolaters have pronounced certain regarding various animals: they regard some
animals to be permissible and some to be prohibited, some to be permissible for men
and some for women, some are allowed as a means of transport and some are not. All
this does not have any foundation in the religion of Abraham (sws). In this religion,
only those beasts are prohibited which are َ being recited out in the Qur’ān.
َ َۡ ۡ ‫ َﻓ‬. This is a reference to the
Consider next the words ‫ﺎﺟ َﺘﻨﺒﻮ ﻟﺮ ۡﺟ َﺲ ﻣ َﻦ ﻵﻹ ۡوﺛﺎن َو ۡﺟ َﺘﻨﺒ ۡﻮ ﻗ ۡﻮ َل ﻟﺰ ۡور‬
details that have been mentioned in Sūrah al-An‘ām (126-154). Since all this

32. Diligently follow these things and he who honours the sanctities ordained by God, then
this is better for him in the eyes of his Lord. And the cattle have been allowed to you except those
which have been recited out to you. So, abstain from the filth of the idols and from falsehoods.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 38

prohibition and allowance is based on polytheistic beliefs, it has been stated that they
must cleanse themselves of the filth that has incriminated heir beliefs because of
worshipping idols and must also abstain from ascribing falsehoods to God. In other
words, it is they themselves who prohibit or allow something and in order to give their
actions religious sanctity,
ٰ َ theyَ ْ ascribe it to God. This is a grave lie and an imputation
of falsehood to God ( ‫ ﷲ‬Iˆ‫آء َﻋ‬Qَ }‫)إﻓ‬, as mentioned in verse 140 of Sūrah al-An‘ām. They
must abstain from this.
َ ۡ َۡ َ ۡ َ َۡ ََ َ َ َ َ ََ َ ٰ ۡ ۡ َ ۡ ۡ َ ۡ َ ٰ َ ‫ﺣ َﻨ َﻔ‬
33
ٍ É‫ َﻣ‬Iۡ J‫ ۡوﺗﻬﻮيﺑﻪ ﻟﺮ ۡﻳﺢ‬QN‫ ﻣ َﻦ ﻟﺴ َﻤﺂءﻓﺘﺨﻄﻔﻪ ﻟﻄ‬D‘‫ﺎﻧ َﻤﺎ‬É‫كﺑﺎﷲ ﻓ‬DË‫ َو َﻣ ۡﻦﻳ‬j‫ﺑ ٖﻪ‬iNwDË‫ ﻣ‬QN‫ﺂءﷲ ﻏ‬
﴾٣١﴿‫ﺎن َﺳﺤ ۡﻴ ٍﻖ‬
w

The second clause of the verse mentions a parable of polytheism: a person who
w

perpetrates it, severs his connection from his real place. When this happens, it may
w

well be that some devil may get hold of him. He becomes like a ship without anchor
.ta

that may hit any rocky surface or like a wasp that can be blown away by the wind
da

wherever it wants to. A person plunges from the height he has climbed to because of
his belief in monotheism if he deprives himself of this belief.
bb

It is evident from this that a person who adheres to polytheism does not harm God;
ur

he actually harms his own self. He deprives himself of the security and protection
- i-

which God has blessed him through the belief of monotheism. Then he becomes
susceptible to the deceptions and conspiracies of Satan.
qu

ۡ َۡ َ َ ٰ َ َ ٰ
﴾٣٢﴿ ‫ َﺮ ﷲ ﻓﺎﻧ َﻬﺎ ﻣ ۡﻦ ﻘﻮَي ﻟﻘﻠ ۡﻮب‬Å‫ذﻟﻚ · َو َﻣ ۡﻦ _ َﻌﻈ ۡﻢ ﺷ َﻌﺂ‬
ra

34

َ ٰ
n.

This ‫ ذﻟﻚ‬is of the same sort as the one in verse 32. In other words, they are told that
or

they should be fully mindful of the things that have been stated above and further fully
g

keep in mind that the symbols appointed by God do not merely require outward
respect: the piety of the hearts is also needed. These symbols or sha‘ā’ir are appointed
to portray some grand reality. Their real purpose is to remind people of that reality. If
this reality is not understood, mere outward adherence to them will not fulfil one’s
obligation of reverence towards them. Only when a person is mindful of this reality
that what is actually required of him stands carried out. In verse 37 ahead, theٰ reality
َ َ ‫ﻟ َ ۡﻦ َﻳ َﻨ‬
behind َ the grand symbol of animal sacrifice is stated thus: ‫ﺎل ﷲ َ ﻟﺤ ۡﻮﻣ َﻬﺎ َو ﻵﻹ د َﻣﺂؤ َﻫﺎ َو ﻟٰﻜ ۡﻦ‬
ۡ ۡ ََ
‫( ﻳﻨﺎﻟﻪ ﻟﺘﻘ ٰﻮي ﻣﻨﻜ ۡﻢ‬neither will the meat of these sacrifices reach God nor their blood; only
your piety would reach them).
About animal sacrifice, it is known that it commemorates the sacrifice of his dear
son Ishmael (sws) offered by Abraham (sws). By doing so he showed that a Muslim

33. And while being fully devoted to God do not associate partners with Him. And he who
associates partners with God, his example is as if he falls from the sky and birds snatch him away
or take him away and throw him at a far off place.
34. Diligently follow these things and he who reveres the symbols appointed by God, he
should remember that this relates to the piety of the hearts.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 39

should always be prepared to sacrifice the dearest of his possessions to submit to the
will of God. If this essence of animal sacrifice is not kept in mind, then by
slaughtering the animal, he may have apparently carried out the ritual of animal
sacrifice, but he remained unaware of its essence. Needless to say, it is the essence of
this ritual that connects us with God and not the meat or the blood of the animal.

ۡ ۡ َ ۤ َ َ َ
35
﴾٣٣﴿ ‫ ﻟ َﺒ ۡﻴﺖ ﻟ َﻌﺘ ۡﻴﻖ‬I` ‫ ﺛﻢ َﻣﺤﻠ َﻬﺎ‬uvً ‫ َﺟ ٍﻞ ﻣ َﺴ‬I` ‫ﻟَﻜ ۡﻢ ﻓ ۡﻴ َﻬﺎ َﻣﻨﺎﻓﻊ‬
The preposition I` after word ‫ ﻣﺤﻞ‬shows that there is a word suppressed after it
which means that these animals should be then taken near the ancient house for
w

sacrifice.
w

When the Idolaters would dedicate an animal for sacrifice, they would regard using
w

it in any way to be prohibited. The Qur’ān has explained that this is not essential for
.ta

revering these symbols: these animals can be reared and made use of until the time of
da

sacrifice arrives. This use will not in any way lessen their reverence; however, when
bb

the time comes, it is essential that they be taken to the ancient house of God and
sacrificed in His name only. If they are sacrificed at the altars of some others and in
ur

َ
their names, it will violate their sanctity. The word ‫ ﺛﻢ‬here refers to sequence of events
- i-

and for this reason I regard this use to be permissible until the sacrificial animals reach
qu

the place of sacrifice.

ra

ۡ ۡ ۡ َۤ َ َ َ َ َۡ ََ ٰ ۡ ً ۡ َۡ َ
﴾٣٤ۙ ﴿iَ N‫ ﻟﻤﺨﺒﺘ‬DËَ‫ َوﺑ‬j ‫ﻪ ۡﺳﻠﻤ ۡﻮ‬Z ‫ﻓﺎﻟٰـﻬﻜ ۡﻢ ﻟٰ ٌﻪو ﺣ ٌﺪﻓﻠ‬j‫ َﻌﺎم‬m‫ﻦ َﺑﻬ ۡﻴ َﻤﺔ ﻵۡﻹ‬x ‫ َﻣﺎ َرزﻗﻬ ۡﻢﻣ‬Iٰˆ‫و ۡﺳ َﻢ ﷲ َﻋ‬DÄ‫ﺎﻟ َﻴﺬ‬É‫ﻞ ﻣ ٍﺔ َﺟ َﻌﻠﻨﺎ َﻣﻨ َﺴ‬É‫َوﻟ‬
n.

36

ۡ
or

Amongst the various meanings of the word ‫( َﻣﻨ َﺴﻚ‬as discussed under verse 200 of
g

Sūrah al-Baqarah), here it means “animal sacrifice.” The implication is that in the
religions given by God, animal sacrifice is the most ancient worship ritual. It may be
kept in mind that the sacrifice offered by Adam’s sons Abel and Cain is mentioned
both in the Bible ۡ and in the Qur’ān. ٰ ۡ
َۡ ََ
The words ‫ َﻌﺎم‬m‫ﻦ ﺑَﻬ ۡﻴ َﻤﺔ ﻵﻹ‬x ‫ َﻣﺎ َرزﻗﻬ ۡﻢ ﻣ‬Iٰˆ‫و ۡﺳ َﻢ ﷲ َﻋ‬DÄ‫ ﻟ َﻴﺬ‬refer to the nature of this animal
sacrifice stipulated by the Almighty: to express gratitude to Him by dedicating to Him
the animals given by Him. In other words, this was the essence of animal sacrifice in
all the religions. If someone other was dedicated its share, then this amounts to
deviation from the ۤ true path connived by religious innovators.
َ ََ َ َ
The words ‫ﻪ ۡﺳﻠﻤ ۡﻮ‬Z ‫ ﻓﺎﻟٰـﻬﻜ ۡﻢ ﻟ ٰ ٌﻪ و ﺣ ٌﺪ ﻓﻠ‬point to the real essence of animal sacrifice: fully

35. And there are various benefits in them for you until an appointed time. Then they have to
be taken towards that ancient House of God for sacrifice.
36. And for each community, We have regarded animal sacrifice a religious ritual so that
the cattle God has given them, they pronounce God’s name on them. Thus, your God is One;
so, surrender yourselves to Him alone and give glad tidings to those whose hearts are bent
down before Him.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 40

devoting one’s self to the one and only God without associating partners with Him.
ۡ ۡ ۡ
Consider next the expression: iَ N‫ ﻟﻤﺨﺒﺘ‬DËَ‫ َو ﺑ‬. The word ‫ ﺧﺒﺖ‬means “a low-lying land.”
The word ‫ ﺍﺧﺒﺎت‬originates from it and means an expression of humility and meekness.
َ
It refers precisely to what is alluded to by the word ‫ ۡﺳﻠﻤ ۡﻮ‬. The real spirit of Islam is
humility. In other words, not only should a person outwardly submit to God, he
should also inwardly show this compliance. Those who have this trait are in fact true
believers and the glad tidings of God being happy with them and of Paradise are
actually meant for them.

ۡ َٰۡ َ َ ۡ َۤ ٰ َ ٰ َ َ
﴾٣٥﴿‫ ﻟﺼ ٰﻠﻮة‹ َو ﻣﻤﺎ َرزﻗﻨﻬ ۡﻢ ﻳﻨﻔﻘ ۡﻮ َن‬uv‫ َﻣﺎ َﺻ َﺎﺑﻬ ۡﻢ َو ﻟﻤﻘ ۡﻴ‬Iٰˆ‫ ۡﻳ َﻦ َﻋ‬Q¦‫ ﷲ َوﺟﻠ ۡﺖﻗﻠ ۡﻮﺑﻬ ۡﻢ َو ﻟﺼ‬Dَ Ä‫ﻟﺬ ۡﻳ َﻦ ذ ذ‬
w

37
w

ۡ ۡ
This verse refers to some qualities of the iَ N‫ ﻣﺨﺒﺘ‬just mentioned. The first of these
w

“whose hearts tremble when the name of God is mentioned before them” is in contrast
.ta

to the traits of the arrogant mentioned in verse 72 ahead. The second “they are
da

steadfast on any calamity they are afflicted with” is in contrast to what is stated about
bb

those in verse 11 who laid claim to faith but were not prepared to face adversities that
may come as a result.
ur

َ ۡ
The expression ‫ ﻟﺼ ٰﻠﻮة‬uv‫ َو ﻟﻤﻘ ۡﻴ‬is an annexure (muḍāf ilayh). The link between
- i-

perseverance and prayer has been discussed at some instances earlier in this exegesis.
qu

The expression does not merely mean that they pray; it means that they are very
persistent in doing so.
ra

The words “who spend from whatever We have blessed them with” not only urge
n.

the believers to spend for the cause of God but also point to the link between the
or

prayer and this spending. It is essential to understand these linkages between

g

individual components to understand the wisdom in religious directives.

ۡ َ َ َ َ َ ٰ ۡ َ َۡ ٰ َ ٰۡ ۡ
‫ﻠ ۡﻮ ﻣﻨ َﻬﺎ َو‬É‫و ۡﺳ َﻢ ﷲ َﻋﻠ ۡﻴ َﻬﺎ َﺻﻮَآف ﻓﺎذ َو َﺟ َﺒ ۡﺖ ﺟﻨ ۡﻮﺑ َﻬﺎ ﻓ‬DÄ‫ ﻓﺎذ‬ª Qٌ N‫ﺮ ﷲ ﻟَﻜ ۡﻢ ﻓ ۡﻴ َﻬﺎ ﺧ‬Å‫َو ﻟﺒ ۡﺪ َن َﺟ َﻌﻠﻨ َﻬﺎ ﻟَﻜ ۡﻢ ﻣ ۡﻦ ﺷ َﻌﺂ‬
َۡ َ ٰ َ َ َٰ ََ ۡ َ َۡ َۡ
38
﴾٣٦﴿ ‫ ۡو َن‬DA‫ﻧ َﻬﺎ ﻟَﻜ ۡﻢ ﻟ َ َﻌﻠﻜ ۡﻢ ﺗﺸ‬Dۡ t‫ ﻛﺬﻟﻚ َﺳ‬j Q}‫ﻃﻌﻤﻮ ﻟﻘﺎﻧﻊ َو ﻟﻤ ۡﻌ‬
َ
The word ‫ ﺑ ۡﺪ َن‬is the plural of ‫ ﺑ ۡﺪﻧﺔ‬and means a camel. However, here it specially
refers to sacrificial camels and specifically the ones marked for sacrifice by making

37. They are those whose hearts tremble when the name of God is mentioned before them.
They are steadfast on any calamity they are afflicted with and are diligent in the prayer and
who spend from whatever We have blessed them with.
38. And We have included sacrificial camels also in the symbols of God for you. There is a
lot of good for you in them. So pronounce God’s name on them as well while you make them
stand in rows. Thus when they fall on their sides, eat from them your selves and feed those also
who are needy but show content and those also who ask. In this manner, We have put these
animals into your service so that you may be grateful.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 41

them wear collars. The words “symbols of God” which are mentioned as attributes of
these camels point to this interpretation. Obviously every camel does not have this
status and only those dedicated for sacrifice can be called so.
In verse 28 earlier, all four-legged beasts that are sanctioned for sacrifice are
mentioned. After this camels were not needed to be mentioned; however, a specific
reason occasioned their mention: camels were the most cherished animals for the
Arabs. However, the Jews due to a dubious tradition that I have already indicated
under the exegesis of verse 93 of Sūrah Āl-i ‘Imrān had regarded it to be prohibited.
In fact, they worked a vicious propaganda against Islam for regarding camel sacrifice
to be permissible. They alleged that how can this new religion be the one prescribed
w

by Abraham (sws) because it has regarded an animal prohibited by all prophets of

w

God a means of procuring? The Qur’ān has refuted this claim of the Jews in verse 93
w

of Sūrah Āl-i ‘Imrān and has demanded from the Jews that if they have any proof of
.ta

the fact that Abraham (sws) had proscribed the camel, they should present it.
da

The reason for the camel being regarded to be sha‘ā’irullāh (symbol of God) is
bb

stated as “there is a lot of good for you in them.” In other words, they were very
beneficial and favourable for the Arabs. I have explained under verse 92 of Sūrah Āl-i
ur

‘Imrān that God likes the sacrifice of the most endeared animal. The camel was
- i-

understandably the most cherished animal to the Arabs. It was their ship of the desert,
qu

companion of their stays and journeys and the sole means of their trade activities.
They would try to gain the most benefit from its milk, meat and hide. The Qur’ān has
ra

repeatedly directed the attention of the Arabs towards this great favour with reference
n.

to these blessings and benefits it has. Obviously if the Arabs sacrifice something for
or

the pleasure of their Lord which is so advantageous for their worldly benefits, it can
g

also be a great source of attaining the nearness of God.

The words “So pronounce God’s name on them as well while you make them stand in
rows; thus when they fall on their sides, eat from them your selves and feed those also
who are needy but show content and those also who ask” point to the way of sacrificing
the camels. Making them stand in rows is like making them stand to pray before God
and when the fall after the slaughter, it is as if they have prostrated before Him. Some
historical narratives show that the Idolaters would regard it prohibited to benefit from
animal sacrifice. This religious innovation has been set right here by the Qur’ān.
Those worthy of this meat are classified as “needy but show content and those also
who ask.” Verse 28 has referred to the real needy who are worthy of it but these words
describe their two types. The type mentioned first shows the needy who are content
and do not ask for their needs must be taken care of first. It is the duty of others to
reach them because they cannot be expected to reach out to others. I have explained
this under verse 273 of Sūrah al-Baqarah and also indicated that the attitude of the
poor and needy liked by God is that of self-respect; nonetheless, in case of any
compulsion, they can ask for help.
The words “in this manner, We have put these animals into your service so that you

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 42

may be grateful” imply that it is merely a great favour of God that He has made a
huge animal as the camel subservient to their wishes: they can benefit from it while
travelling and also while residing, and whenever they want they can slaughter it. Had
it not been God’s will, they could not have made even the smallest of animals
subservient to themselves. A natural obligation towards this favour of God is showing
gratitude to Him, fulfilling His rights and not associating anyone in these.

ۡ ۡ ٰ َ َ َ َٰ ۡ َۡ ََ ٰ َ ََ َۡ
39
﴾٣٧﴿iَ N‫ ﻟﻤ ۡﺤﺴﻨ‬DË‫ َو َﺑ‬j‫ﻜ ۡﻢ‬Ï‫ َﻣﺎ َﻫ ٰﺪ‬Iٰˆ‫و ﷲ َ َﻋ‬Q¦‫ َﻫﺎﻟَﻜ ۡﻢﻟﺘﻜ‬Dَ t‫ﻛﺬﻟﻚ َﺳ‬j‫ﺎل ﷲ َﻟﺤﻮۡﻣ َﻬﺎ َوﻵَﻹد َﻣﺂؤ َﻫﺎ َوﻟٰﻜ ۡﻦﻳﻨﺎﻟﻪ ﻟﺘﻘ ٰﻮيﻣﻨﻜ ۡﻢ‬‫ﻟﻦﻳﻨ‬
The reality that was referred to in verse 31 earlier is reminded of in this verse from
w

another aspect. In other words, if piety is not engendered in one’s self, then
w

ۡ ‫ﻜ‬Ï‫ َﻣﺎ َﻫ ٰﺪ‬Iٰˆ‫و ﷲ ٰ َ َﻋ‬Q¦‫ َﻫﺎ ﻟَﻜ ۡﻢ ﻟﺘ َﻜ‬Dَ tَ ‫ﻟﻚ َﺳ‬

slaughtering animals would merely amount to shedding his blood.
َ َٰ َ َٰ
w

The َ
words ‫ﻢ‬ َ ‫ﺬ‬ ‫ﻛ‬ once again point to what is stated in ‫ﻟﻚ‬ ‫ﻛﺬ‬
َ‫ ۡون‬DA‫ ٰﻧ َﻬﺎ ﻟَﻜ ۡﻢ ﻟ َ َﻌﻠﻜ ۡﻢ ﺗَ ۡﺸ‬Dۡ t‫ َﺳ‬of the previous verse. However, here it is pointed out that the way
.ta
da

to show gratitude to God is express His oneness; in other words, while slaughtering
bb

the animals dedicated to God, only His name should be pronounced and none other
besides Him. It is for this reason that while slaughtering animals, they are made to lie
ur

down in the direction of the House of God and the His name of pronounced
- i-

acknowledging that the animal is purely dedicated to Him. Moreover, this verse also
qu

indicates the real motive of showing gratitude: receiving God’s guidance of religion
which Abraham acknowledged by offering His only son for sacrifice.
ۡ ۡ
ra

Consider next the words: iَ N‫ ﻟﻤ ۡﺤﺴﻨ‬DËَ‫ َو ﺑ‬. ‫ ﻣ ۡﺤﺴﻦ‬refers to a person who is thorough and
n.

obeys every directive of God in letter and in spirit. Right before these words a part of
or

the discourse is suppressed to the effect: “Those who slaughter animals keeping in
g

view these conditions are the real thorough.” After this suppression, it is stated that
glad tidings of God being please with them and of Paradise should be given to such
thorough individuals.

Section IV: Verses (38-41)

These verses were revealed in Madīnah and since, as specified in the beginning of
the sūrah, they explain what is stated in earlier verses, they were placed here.
Readers may once again take a look at verse 25 where, while referring to the
Quraysh, it was stated that those who are stopping people from Islam and the Sacred
Mosque, even though none has any dictatorial rights on it, are very unjust and God
will make such unjust people taste a painful torment. After this, in the light of the

39. And neither does their flesh reach God nor their blood; in fact, only your piety reaches
Him. In this way, God has put them to your service so that the guidance God has blessed you
with, you exalt God on it. And give glad tidings to those who are thorough.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 43

history of House of God and its rituals, it is shown that the Quraysh have totally
violated its sanctity and hence have no right to remain its occupiers.
These verses obviously insinuated that the real custodians of the House of God are
the Muslims and not the Quraysh. However, in Makkah, they were utterly helpless
and were in no position to procure this right for themselves. After migrating to
Madīnah when they assumed the form of a collectivity, the thought naturally arose in
their minds that they should not be deprived of the blessings of this House; however,
they were not aware how to go about it. It was obvious that when the Quraysh had so
mercilessly expelled them, they would not easily give them permission for ḥajj or
‘umrah. So had Muslims endeavoured to offer these rituals, war would definitely have
w

ensued and that too within the precincts of the Ḥaram in the sacred months, something
w

regarded to be forbidden both in the jāhiliyyah customs and in Islam. The Quraysh
w

and their allies – the People of the Book – also made this basis to stir propaganda
.ta

against Islam and the Muslims alleging that they were violating the sanctity of these
da

entities – something unheard of hitherto. All these issues were being faced by the
Muslims at that time.
bb

In the following verses, these questions have been answered.

ur
- i-

Text and Translation

ََ ٰ َ َ َ ٰ َ َ ٰ َ
‫ َو‬j ‫﴾ ذ َن ﻟﻠﺬ ۡﻳ َﻦ _ﻘ َﺘﻠ ۡﻮ َن ﺑﺎﻧﻬ ۡﻢ ﻇﻠﻤ ۡﻮ‬٣٨﴿ ‫ َﻞ ﺧﻮَ ٍن ﻛﻔ ۡﻮ ٍر‬9 ‫ ن ﷲ َ ﻵَﻹ ﻳﺤﺐ‬j ‫ن ﷲ َ ﻳ ٰﺪﻓﻊ َﻋﻦ ﻟﺬ ۡﻳ َﻦ ٰ َﻣﻨ ۡﻮ‬
qu

ۡ َ ٰ َ َ َ َۤ َۡ ۡ َ ۨ ََ َ ٰ َ
ra

‫ َو ﻟ ۡﻮ ﻵَﻹ َدﻓﻊ‬j ‫ َﺣ ٍﻖ ﻵﻹ ۡن _ﻘ ۡﻮﻟ ۡﻮ َرﺑﻨﺎ ﷲ‬QN‫ﻐ‬P ‫ﺟ ۡﻮ ﻣ ۡﻦ د َﻳﺎرﻫ ۡﻢ‬D‘ ‫﴾ ﻟﺬ ۡﻳ َﻦ‬٣٩ۙ ﴿ ‫ﻫ ۡﻢ ﻟﻘﺪ ۡﻳﺮ‬D¤ۡ ‫ ﻧ‬Iٰˆ‫ن ﷲ َ َﻋ‬
n.

ۡ َ ٰ َۡ َ ٌ َ َ ٌ َ َۡ ۡ ََۡ َ َ ٰ
‫ َو‬j Qً N‫ ﻓ ۡﻴ َﻬﺎ ۡﺳﻢ ﷲ ﻛﺜ‬DÄ‫ﺾ ﻟﻬﺪ َﻣ ۡﺖ َﺻﻮَ ﻣﻊ َو ﺑ َﻴﻊ و َﺻﻠ ٰﻮت و َﻣ ٰﺴﺠﺪ ﻳﺬ‬
or

ٍ ‫ﻌﻀﻬﻢ ﺑﺒﻌ‬P ‫ﷲ ﻟﻨﺎس‬

g

َ َ َ ََ َ ٰ َ َ ََ َ ٌ ََ ٰ َ َۡ ٰ َ ۡ َ
‫ ﻵۡﻹ ۡرض ﻗﺎﻣﻮ ﻟﺼ ٰﻠﻮة َو ٰ ﺗﻮ‬IJ ‫﴾ ﻟﺬ ۡﻳ َﻦ ۡن ﻣﻜﻨﻬ ۡﻢ‬٤٠﴿ ‫ ن ﷲ َ ﻟﻘﻮي ¿• ۡﻳ ٌﺰ‬j ‫ه‬Z D¤‫ن ﷲ َﻣ ۡﻦ ﻳﻨ‬Dَ ¤‫ﻟ َﻴﻨ‬
ٰ َۡ ۡ َ ۡ َ َ َٰ
﴾٤١﴿ ‫ َو ﷲ َﻋﺎﻗ َﺒﺔ ﻵۡﻹﻣ ۡﻮر‬j DA‫ﻮة َو َﻣﺮ ۡو ﺑﺎﻟ َﻤ ۡﻌﺮ ۡوف َو ﻧ َﻬ ۡﻮ َﻋﻦ ﻟﻤﻨ‬w‫ﻟﺰ‬
Indeed God shall defend those who have accepted faith. God never likes deceitful
ingrates. Those against whom war is waged are granted permission of war because
they have been oppressed and God indeed has the power to help them. The oppressed
who were turned out of their houses without any justification only because they were
guilty of saying: “God is our Lord.” And if God did not continue to drive away people
through one another, all monasteries, churches, synagogues and mosques in which the
name of God is abundantly taken all would have been razed down. And indeed God
shall help those who will strive to help Him. Undoubtedly, God is powerful, dominant
over all. These are people if We grant them sovereignty in this land, they shall be
diligent in the prayer, pay zakāh, command good and forbid evil. And the fate of all
matters is in the hands of God alone. (38-41)

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 44

Explanation
َ َ ٰ َ َ ٰ َ
40
﴾٣٨﴿ ‫ َﻞ ﺧﻮَ ٍن ﻛﻔ ۡﻮ ٍر‬9 ‫ ن ﷲ َ ﻵَﻹ ﻳﺤﺐ‬j ‫ن ﷲ َ ﻳ ٰﺪﻓﻊ َﻋﻦ ﻟﺬ ۡﻳ َﻦ ٰ َﻣﻨ ۡﻮ‬
At the very start of this discussion, God has given glad tidings to oppressed
Muslims: the time has now arrived when Muslims should protect and defend their
rights; God will be with them and will help them at every step.
َ ََ َ َ ٰ َ َ َ َ
In ‫ﻞ ﺧﻮ ٍن ﻛﻔ ۡﻮ ٍر‬9 ‫ ن ﷲ َ ﻵﻹ ﻳﺤﺐ‬the word ‫ﻞ‬9 is to emphasize the attributes mentioned and ‫ﺧـﻮ ٍن‬
ۡ‫ َﻛﻔﻮ ٍر‬refers to the Quraysh. The attribute ‫ َﺧ َﻮ ٍن‬means a person who is utterly dishonest, is
w

a traitor and who does not honour his promise. It alludes to the fact that these people
w

had broken all their promises and commitments on the basis of which they had been
w

granted the custodianship of the House of God. They had totally dishonoured the
.ta

purpose for which the House of God had been built by Abraham (sws). They had also
completely thrown into oblivion the responsibilities that had been imposed by
da

Abraham (sws) on his progeny regarding this House. For this reason, they no longer
bb

deserved to be its custodians and God never likes such deceitful ingrates.
َ َ َ
The attribute ‫ ﻛﻔ ۡـﻮ ٍر‬with ‫ ﺧـﻮ ٍن‬expresses their ingratitude. It has been explained in the
ur

exegesis of Sūrah al-Baqarah that the status of religious and political leadership
- i-

acquired by the Quraysh over all of Arabia was entirely because of the House of God.
qu

However, instead of duly valuing this favour and being grateful to their Lord, they
ra

assumed a dictatorial role in its custodianship: they enjoyed all the rights as a result of
n.

it but totally forgot their own obligations towards it. In fact, by taking opposite
measures, they were responsible of showing utter disrespect to the House. Thus the
or

verse states that what relationship can God have with such traitors and ingrates? He
g

never likes such deceitful people who are so ungrateful. The expression “never likes”
in fact means that God hates such devious individuals. The respite that was ordained
for them has now expired; the time has come that God will cleanse His House from
their filth and consign its custodianship to those who will duly discharge their
responsibilities towards this House of God built by Abraham (sws).

ۨ َ َ ٰ َ ََ ٰ َ
41
﴾٣٩ۙ ﴿ ‫ﻫ ۡﻢ ﻟَﻘﺪ ۡﻳﺮ‬D¤ۡ ‫ ﻧ‬Iٰˆ‫ َو ن ﷲ َ َﻋ‬j ‫ذ َن ﻟﻠﺬ ۡﻳ َﻦ _ﻘ َﺘﻠ ۡﻮ َن ﺑﺎﻧﻬ ۡﻢ ﻇﻠﻤ ۡﻮ‬
What exactly were the Muslims allowed to do as a result of this permission (‫ ) ذ َن‬is
suppressed here. The implication is that those Muslims have been permitted to wage
war against whom war is waged. Since by that time Muslims were not organized as a

40. Indeed God shall defend those who have accepted faith. God never likes deceitful
ingrates. Those against whom war is waged are granted permission of war because they have
been oppressed and God indeed has the power to help them.
41. The oppressed who were turned out of their houses without any justification only
because they were guilty of saying: “God is our Lord.”

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 45

collectivity, they were not allowed to wage war in spite of enduring all kinds of
oppression; they had in fact been directed to show patience. This is because in the
absence of any collectivity, any war waged by individuals cannot curb disorder and
create justice. It is known that in Islam, war can only be waged for the establishment
of a system of justice and truth. Once Muslims migrated to Madīnah, circumstances
changed. For this reason, they were allowed to take up arms in defence. This
permission was also necessary because the matter related to the Ḥaram and its
boundaries. Muslims could not have taken any step regarding the Ḥaram unless they
were given permission by God and His messenger. It may be noted that only
w

permission to defensive warfare is given here because until that time Muslims could
w

not bear any burden beyond it. As far as the question of the permission to offensive
w

warfare is concerned, َ َ readers can look up my exegesis of Sūrah al-Tawbah.

ۡ ۡ
The words ‫ ﺑـﺎﻧﻬﻢ ﻇﻠﻤـﻮ‬express another reason for this permission: in the first place,
.ta

every individual or group has the right to defend; moreover, Muslims have been a
da

target of oppression. The details ٰ َ of this oppression are mentioned in the next verse.
ۨ ََ َ
The words ‫ﻫ ۡﻢ ﻟﻘﺪ ۡﻳﺮ‬D¤ۡ ‫ ﻧ‬Iٰˆ‫ َو ن ﷲ َ َﻋ‬further reinforce the above mentioned promise of God
bb
ur

in helping Muslims defending themselves, and at the same time warn the disbelievers
of the Quraysh. In other words, no one should think that these few Muslims are
- i-

helpless and there is none to help them: God is fully capable of helping them; once He
qu

starts helping them, no force in the world can defeat them.

ra

َ ٌ َ َ َ َ ۡ َ َ ۡ َ ۡ َ ۡ َ َ َ ٰ ۡ َ َ َۡ َ ٰ َ َ ۡ ۡ َ ۡ ََۤ َ ۡ َ ۡ َ ۡ ۡ ۡ َ ۡ َ
n.

‫ﺾ ﻟﻬﺪﻣﺖ ﺻﻮ ﻣﻊ و ﺑﻴﻊ و‬
ٍ ‫ﻌﻀﻬﻢ ﺑﺒﻌ‬P ‫ و ﻟﻮ ﻵﻹ دﻓﻊ ﷲ ﻟﻨﺎس‬j ‫ ﺣ ٍﻖ ﻵﻹ ن _ﻘﻮﻟﻮ رﺑﻨﺎ ﷲ‬QN‫ﻐ‬P ‫ﺟﻮ ﻣﻦ دﻳﺎرﻫﻢ‬D‘ ‫ﻟﺬﻳﻦ‬
or

َ ٌ َ ٰ َ َۡ ٰ َ َ ۡ َََ ًۡ َ ٰ ۡ َ ۡ َ ۡ َ ٌ َ
﴾٤٠﴿‫ ن ﷲ َ ﻟ َﻘﻮي¿• ۡﻳ ٌﺰ‬j‫ه‬Z D¤‫َﻣ ۡﻦﻳﻨ‬ ‫ن ﷲ‬D¤‫ وﻟﻴﻨ‬j QN‫ﻓﻴﻬﺎ ﺳﻢ ﷲ ﻛﺜ‬DÄ‫َﺻﻠ ٰﻮت و َﻣ ٰﺴﺠﺪﻳﺬ‬
g

42

َۡ ۡ َ
The words ‫ َﺣ ٍﻖ‬QN‫ﻐ‬P ‫ﺟ ۡﻮ ﻣ ۡﻦ دﻳَﺎرﻫ ۡﻢ‬D‘ ‫ ﻟﺬ ۡﻳ َﻦ‬explain the oppression referred to in the previous
verse that Muslims were facing: they were expelled from their homes without any
crime. This style encompasses all the hardships and afflictions they had gone through:
no one leaves his houseٰ َ andَ homeland unless he is utterly compelled.
َ َۤ
The sentence is ‫ ﻵﻹ ۡن _ﻘ ۡﻮﻟ ۡﻮ َرﺑﻨﺎ ﷲ‬very eloquent in nature. It means that if there is any
offence committed by these oppressed people, it is their declaration that God is their
Lord. In other words, their greatest virtue and the greatest truth they preached became
their greatest sin. They have been cornered so much in this that they were forced to
leave their homes.
Some people have interpreted this last sentence to refer to the fact that here the
Qur’ān is presenting this declaration of monotheism to imply that it is nothing to show

42. And if God did not continue to drive away people through one another, all monasteries,
churches, synagogues and mosques in which the name of God is abundantly taken all would
have been razed down. And indeed God shall help those who will strive to help Him.
Undoubtedly, God is powerful, dominant over all.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 46

aversion to and the disbelievers of the Quraysh are needlessly showing it and as a
result trying to harass Muslims; what difference does it make if someone believes in
one God only. Those have interpreted this verse thus are perhaps a little naïve. The
Quraysh were not foolish enough like them to not understand the implications of these
words. They knew its far reaching consequences and hence they were its enemies. In
this way, they actually became the enemies of the greatest truth. The Qur’ān has
directed their attention to this foolishness of theirs in a very subtle way.
The word ‫ َﺻﻮَ ﻣﻊ‬is the plural of ‫ﺻﻮﻣﻌﺔ‬. It is primarily used for the lofty mountains and
buildings in which Christian monks would live in seclusion. Hence if it is translated as
monastries, it would be very apt.
w

The word ‫ ﺑ ْﻴﻊ‬is the plural of ‫ﺑﻴﻌﺔ‬. It is used for the worship places of the both the
w

ٌ َ
Jews and the Christians. However, since a separate word ‫ َﺻﻠ ٰﻮت‬is used ahead for the
w

worship places of the Jews, hence this word must be considered specific to Christian
.ta

places of worship. Because of their systen of Raḥbāniyyah, both churches and

da

monastries held equal importance to them.

ٌ َ
The word ‫ َﺻﻠ ٰﻮت‬is the plural of ‫ﺻﻠﻮة‬. It refers to places in which the Jews offered the
bb

prayer. The Jews called their prayer ‫ ﺻﻠﻮﺗﺎ‬which is an Aramaic word.

ur

The word ‫ َﻣ ٰﺴﺠﺪ‬is commonly used for the mosques of Muslims.

- i-

Now the wisdom for allowing the believers to take up arms – so much so if they are
qu

attacked in the Ḥaram and within its boundaries – is being mentioned. They have the
right to defend themselves and can hope that God will help them. For reasons stated in
ra

this verse, God has always allowed His prophets and messengers to wage jihād and they
n.

have waged it to protect their religious values and symbols. Similarly, at the time of
or

revelation of this verse, this permission was granted to Muslims to get ready to protect
g

the Ḥaram and their religious symbols. If its current deceitful and fraudulent claimants
to custodianship imepede them in any way, they should be paid back in their own coin.
It may be noted that the Quraysh seeing the enthusiasm of the Muslims already had
an inkling of what was to come. Thus they launched a propaganda that these
proponents of the new religion are not even caring about the sanctity of the Ḥaram and
its boundaries. The Jews and Christians too joined them in this vicious campaign and
regarded the attitude of the Muslims to be against sentiments of religiosity. At other
instances too, the Qur’ān has answered these claimants of religiosity and here too. It is
said that if waging jihād for the cause of God is against this sentiment, it would mean
that evil is given full freedom to wreck havoc and obliterate religion itself.
It may be noted, as referred to earlier, that first of all the monastries and churches of
the Christians have been mentioned. The reason for this foremost mention is that they
it was they who were the most critical of the Muslim spirit of jihād, as will become
evident from the exegesis of Sūrah al-Ḥadīd. Even though there were other reasons for
their opposition (as will be discussed at an appropriate instance), their concept of
raḥbāniyyah had a great role in it. The Qur’ān has criticized this concept here: those

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 47

who in their frenzy of enmity against Islam are regarding the spirit of jihād to be
against religiosity should not disregard the fact that if this concept pre-existed, none of
God’s worship places on earth would have survived.
It may also be noted here that the worship places of the Jews and the Christians
mentioned here primarily had the same status as mosques of the Muslims. Deviance
resulted in them when the People of the Book got incriminated with polytheism and
religious innovation. ٰ َ
Z َۡ ۡ َ
The words j ‫ه‬D¤‫ن ﷲ َﻣ ۡﻦ ﻳﻨ‬Dَ ¤‫ َو ﻟ َﻴﻨ‬futher emphasize the promise of divine help referred to
earlier. At the same time, some new important aspects are pointed out as well:
Firstly, those who strive to protect the symbols of God, in fact help their Lord.
w

Hence, it is essential for God to help them in return.

w

Secondly, only those people are worthy of God’s help who fulfil their own
w

obligation regarding the cause of truth. He does not help those, who like the Israelites
.ta

demand that God should provide them with a bed of roses without any effort from
da

their own side.

ٌ َ ٌ ََ ٰ َ
There are several aspects worthy of attention in the sentence: ‫ن ﷲ َ ﻟﻘﻮي ¿• ۡﻳﺰ‬
bb

– Since God is mighty and powerful, He does not need the help of anyone. Those
ur

who help Him in fact open the doors for God’s help for themselves.
- i-

– Muslims should not feel scared because of their own small number and the large
qu

number of their enemies. The majestic God Who is promising to help them is mighty
and dominant.
ra

– The disbelievers after witnessing the current situation of the Muslims must not be
n.

led to think that these few people cannot achieve anything. These drops will now
or

become a storm because God is behind them and God is mighty and powerful.
g

ٰ َۡ ۡ َ ۡ َ َ َٰ َ َ َ ََ َۡ ََٰ ََ
43
﴾٤١﴿ ‫ َو ﷲ َﻋﺎﻗ َﺒﺔ ﻵۡﻹﻣ ۡﻮر‬j DA‫ﻮة َو َﻣﺮ ۡو ﺑﺎﻟ َﻤ ۡﻌﺮ ۡوف َو ﻧ َﻬ ۡﻮ َﻋﻦ ﻟﻤﻨ‬w‫ ﻵﻹ ۡرض ﻗﺎﻣﻮ ﻟﺼ ٰﻠﻮة َو ٰ ﺗﻮ ﻟﺰ‬IJ ‫ﻟﺬ ۡﻳ َﻦ ۡن ﻣﻜﻨﻬ ۡﻢ‬
Just as the word “land” means Makkah in verse 41 of Sūrah al-Ra‘d and verse 44 of
Sūrah al-Anbiyā’, concomitant indications show that here too it refers to the land of
Makkah because the jihād whose permission has been granted here primarily relates
to the liberation of Ḥaram. The verse implies that the current deceitful and tyrannical
occupants of the House of God have totally dishonoured the objectives for which
Abraham (sws) made his progeny inhabit this land. So, now if God grants political
authority to His servants through His help, they will carry out the obligations stated in
it. Readers may take a look at verses 124-148 of Sūrah al-Baqarah. It was precisely
these obligations for which God had made this land a place of centre for Abraham
(sws) and Ishmael (sws). The style of the verse shows that the Quraysh had totally

43. These are people if We grant them sovereignty in this land, they shall be diligent in the
prayer, pay zakāh, command good and forbid evil. And the fate of all matters is in the hands of
God alone.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 48

ignored these obligations.

This verse forms the first glad tidings of political authority of Muslims in this world.
It begins with the land of God’s House – which is like the heart of the Muslim
community. If it is in order, there is order among the rest of the Muslims. The same
obligations are imposed on Muslims wherever God gives them political authority. If
they do not fulfil them, then just as to God the political authority of others is illegal of
such a land, same is the case with that of the Muslims.
The prayer and the zakāh are the binding forces of the sharī‘ah. If they are
mentioned, it is as if the whole of the sharī‘ah has been mentioned.
The words ‫( ﻣﻌﺮوف‬good) and DA‫( ﻣﻨ‬evil) have also been discussed in detail in the
w
w

exegesis of Sūrah al-Baqarah. Some simpletons argue that when the Qur’ān has
allowed people to follow the ma‘rūf (‫)ﻣﻌﺮوف‬, then it would mean that every group and
w
.ta

nation can follow their own ma‘rūf. Such people should know that in those spheres of
life in which God and His messenger have ascertained ma‘rūf and munkar, no one has
da

any discretion. However, while remaining within the limits of the sharī‘ah, people of
bb

every nation can follow their own ma‘rūf.

ur
- i-

Section V: Verses (42-57)

qu
ra

Verse 41 has the status of an explanatory verse that occurs as a parenthetical

n.

sentence. The previous discourse now resumes. By citing the history of the previous
or

prophets and their rejecters, the Prophet (sws) and his companions are assured that all
promises of God are destined to be fulfilled and so are His warnings. If there are any
g

delays, it is because of the established practice of God in this matter. In this way, God
tests His pious servants and conclusively communicates the truth to His adversaries. If
people have eyes, they can see the signs and remnants of this established practice of
God at every step; however, those whose hearts’ eyes have gone blind, they cannot be
influenced in any way.
In this regard, the Prophet (sws) is also directed to warn his adversaries in a clear
way of the imminent danger while ignoring their attitude. There is nothing strange if
they try to impede his preaching. Every prophet and messenger has faced such
circumstances. However, the word of God was fulfilled and all the mischief worked
by their diabolical opponents was put to shame by Him. If God has allowed such
elements to make hey, the reason is to make the truth fully blossom and give
opportunity to men of faith and understanding accept it with full insight. After that
they will never waver.
Readers may now proceed to study these verses in the light of this background.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 49

Text and Translation

ََ َ َ َ َ َ َ َ َ ََ ََ َ َ
‫﴾ و ۡﺻ ٰﺤﺐ‬٤٣ۙ ﴿ ‫﴾ َو ﻗ ۡﻮم ۡﺑ ٰﺮﻫ ۡﻴ َﻢ َو ﻗ ۡﻮم ﻟ ۡﻮ ٍط‬٤٢ۙ ﴿ ‫َو ۡن ﻳﻜﺬﺑ ۡﻮك ﻓﻘ ۡﺪ ﻛﺬ َﺑ ۡﺖ ﻗ ۡﺒﻠﻬ ۡﻢ ﻗ ۡﻮم ﻧ ۡﻮ ٍح و َﻋ ٌﺎد و ﺛﻤ ۡﻮد‬
َٰۡ َ َ ََ َ ۡ َ َ َ َ ۡ َ َ ۡ ۡ َ َ َ َ ۡ ٰۡ ۡ َ ۡ ََ ٰۡ َ َ َ َ ۡ َ
‫ﻳَ ٍﺔ ۡﻫﻠﻜﻨ َﻬﺎ َو‬Dۡ ¢ ‫ﺎﻳ ۡﻦ ﻣ ۡﻦ‬É‫﴾ ﻓ‬٤٤﴿ QN‫ﺎن ﻧﻜ‬ 9 ‫ﻳﻦ ﺛﻢ ﺧﺬﺗﻬﻢ ﻓﻜﻴﻒ‬k®‫& ﻓﺎﻣﻠﻴﺖ ﻟﻠﻜ‬Ò‫ﻣﺪﻳﻦ و ﻛﺬب ﻣﻮ‬
َ َ َ ۡ َََ َ َ َ ََ ۡ ٌ َ َ ٌَ ََ
‫ ﻵۡﻹ ۡرض ﻓ َﺘﻜ ۡﻮ َن ﻟﻬ ۡﻢ‬IJ ‫ ۡو‬QN‫﴾ ﻓﻠ ۡﻢ ﻳَﺴ‬٤٥﴿ ‫ ﻣﺸ ۡﻴ ٍﺪ‬Dٍ ¤ۡ ‫ ۡوﺷ َﻬﺎ َو ﺑﺌ ٍﺮ ﻣ َﻌﻄﻠ ٍﺔ و ﻗ‬D¿ Iٰˆ‫…َ ﺧﺎوﻳَﺔ َﻋ‬Ó‫ﺎﻟﻤﺔ ﻓ‬ ‫… ﻇ‬Ô
َ ۡ َ َ َ َ َ َ َ َۤ َ
﴾٤٦﴿ ‫ ﻟﺼﺪ ۡور‬IJ &ۡ Ã‫ ﻟﻘﻠ ۡﻮب ﻟ‬uvَ ‫ ﻵۡﻹ ۡﺑ َﺼﺎر َو ﻟٰﻜ ۡﻦ ۡﻌ‬uvَ ‫ﻗﻠ ۡﻮ ٌب _ ۡﻌﻘﻠ ۡﻮ َن ﺑ َﻬﺎ ۡو ٰ ذ ٌن ﻳ ۡﺴ َﻤﻌ ۡﻮ َن ﺑ َﻬﺎ ﻓﺎﻧ َﻬﺎ ﻵَﻹ ۡﻌ‬
َ َ َ ۡ ََ َ ۡ َ ٰ ۡ َ َ ۡ َ َ
‫﴾ َو‬٤٧﴿ ‫ﺎﻟﻒ َﺳﻨ ٍﺔ ﻣﻤﺎ ﻌﺪ ۡو َن‬9 ‫ َو ن َﻳ ۡﻮ ًﻣﺎ ﻋﻨ َﺪ َرﺑﻚ‬j ‫ه‬Z ‫َو َﻳ ۡﺴ َﺘ ۡﻌﺠﻠ ۡﻮﻧﻚ ﺑﺎﻟ َﻌﺬ ب َو ﻟ ۡﻦ ﻳﺨﻠ َﻒ ﷲ َو ۡﻋ َﺪ‬
w

َ َ ََ ۤ َ َ َ ۡ َ َ َ ٌ َ َ َ َ َ َ ۡ َ ۡ َ َ ۡ َ ۡ ۡ ََ
w

ۡ ۡ َ
‫﴾ﻗ ۡﻞ ﻳﺎﻳ َﻬﺎ ﻟﻨﺎس ﻧ َﻤﺎ ﻧﺎ ﻟﻜ ۡﻢ ﻧﺬ ۡﻳ ٌﺮ‬٤٨﴿ QN‫َ ﻟ َﻤﺼ‬I` ‫ﺎﻟﻤﺔ ﺛﻢ ﺧﺬﺗ َﻬﺎ َو‬ ‫… ﻇ‬Ô ‫ﻳ ٍﺔ ﻣﻠﻴﺖ ﻟﻬﺎ و‬D¢ ‫ﺎﻳﻦ ﻣﻦ‬9
w

َ َ َ ٌۡ َ ٌ َۡ َ ٰ َ َ ۡ
‫ۤ ٰ ٰﻳﺘﻨﺎ ﻣ ٰﻌﺠﺰ ۡﻳ َﻦ‬Iۡ J ‫﴾ َو ﻟﺬ ۡﻳ َﻦ َﺳ َﻌ ۡﻮ‬٥٠﴿ ‫ ۡﻳ ٌﻢ‬DÄ ‫ة و رزق‬kَ ®‫﴾ ﻓﺎﻟﺬ ۡﻳ َﻦ ٰ َﻣﻨ ۡﻮ َو َﻋﻤﻠﻮ ﻟﺼﻠ ٰﺤﺖ ﻟﻬ ۡﻢ ﻣﻐ‬٤٩ۚ ﴿ iٌ N‫ﻣﺒ‬
.ta
da

ۤIۡ J ‫… َﻟﺸ ۡﻴ ٰﻄﻦ‬Õَ ۡ‫& َﻟ‬Ö‫﴾ َو َﻣﺎ ۤ َ ۡر َﺳ ۡﻠ َﻨﺎ ﻣ ۡﻦ َﻗ ۡﺒﻠ َﻚ ﻣ ۡﻦ َرﺳ ۡﻮل َو ﻵَﻹ ﻧَ×& ﻵَﻹ ۤ َذ ﺗَ َﻤ‬٥١﴿ ‫¨ َﻚ َ ۡﺻ ٰﺤﺐ ﻟۡ َﺠﺤ ۡﻴﻢ‬È‫وﻟ‬
ٍ
bb

ٍ َ ۡ
ۡ َ َ ََۡ ٰ ٰ َ ٰ ۡ َ
…Õ‫﴾ﻟﻴﺠﻌﻞ ﻣﺎ ﻳﻠ‬٥٢ۙ ﴿ ‫ َو ﷲ َﻋﻠ ۡﻴ ٌﻢ َﺣﻜ ۡﻴ ٌﻢ‬j ‫… ﻟﺸ ۡﻴ ٰﻄﻦ ﺛﻢ ﻳ ۡﺤﻜﻢ ﷲ ٰ ٰﻳﺘ ٖﻪ‬Õ‫ۡﻣﻨ َﻴﺘ ٖﻪ ﻓ َﻴﻨ َﺴﺦ ﷲ َﻣﺎ ﻳﻠ‬
ur

َ ۡ َ َ ۡ ٰ َ َ ۡ ۡ َ َۡ َ ٌَ َ ۡ ۡ ۡ َ ۡ َ ً َ ۡ ٰۡ َ
- i-

َ َ
‫﴾ و َﻟﻴ ۡﻌﻠ َﻢ‬٥٣ۙ ﴿ ‫َﻌ ۡﻴ ٍﺪ‬P ‫ﺎق‬
~ ‫… ﺷ‬Ù‫ ﻟ‬iN‫ و ن ﻟﻈﻠﻤ‬j ‫ ﻗﻠﻮﺑﻬﻢ ﻣﺮض و ﻟﻘﺎﺳﻴﺔ ﻗﻠﻮﺑﻬﻢ‬IJ ‫ﻟﺸﻴﻄﻦ ﻓﺘﻨﺔ ﻟﻠﺬﻳﻦ‬
‫ﻘ‬
qu

ۤ َ َ ٰ َ َ ۡ َ َ َ َ ۡ ََ ۡ ۡ َ
Iٰ` ‫ َو ن ﷲ َ ﻟ َﻬﺎد ﻟﺬ ۡﻳ َﻦ ٰ َﻣﻨ ۡﻮ‬j ‫ﻪ ﻗﻠ ۡﻮﺑﻬ ۡﻢ‬Z ‫ﻟﺬ ۡﻳ َﻦ ۡوﺗﻮ ﻟﻌﻠ َﻢ ﻧﻪ ﻟ َﺤﻖ ﻣ ۡﻦ رﺑﻚ ﻓﻴ ۡﺆﻣﻨ ۡﻮ ﺑ ٖﻪ ﻓﺘﺨﺒ َﺖ ﻟ‬
ra

َۡ ٰ َ ۡ َۡ ۡ ۡ َ َ َ ۡ َ ََ َ َ
n.

َ َ ۡ َ َۡ َۡ ً َ َۡ َ َ
‫ﻐﺘﺔ و ﻳﺎﺗﻴﻬﻢ ﻋﺬ ب‬P ‫& ﺗﺎﺗﻴﻬﻢ ﻟﺴﺎﻋﺔ‬Ã‫ ﻣﺮﻳ ٍﺔ ﻣﻨﻪ ﺣ‬IJ ‫و‬k®‫﴾ و ﻵﻹ ﻳﺰ ل ﻟﺬﻳﻦ ﻛ‬٥٤﴿ ‫ َ ٍط ﻣ ۡﺴ َﺘﻘ ۡﻴ ٍﻢ‬µ
َ
or

َ ٰ ٰ َ َ َ ٰ ۡ َۡ
g

‫﴾ َو‬٥٦﴿ ‫ َﺟﻨﺖ ﻟﻨﻌ ۡﻴﻢ‬Iۡ J ‫ ﻓﺎﻟﺬ ۡﻳ َﻦ ٰ َﻣﻨ ۡﻮ َو َﻋﻤﻠﻮ ﻟﺼﻠ ٰﺤﺖ‬j ‫ ﻳَ ۡﺤﻜﻢ َﺑ ۡﻴﻨﻬ ۡﻢ‬j ‫﴾ ﻟﻤﻠﻚ َﻳ ۡﻮ َﻣ¨ ٍﺬ ﷲ‬٥٥﴿ ‫ﻳَ ۡﻮ ٍم َﻋﻘ ۡﻴ ٍﻢ‬
ۡ َ َ َ َ َ ٰ ََ ََ َ
﴾٥٧﴿ iٌ N‫¨ﻚ ﻟﻬ ۡﻢ َﻋﺬ ٌب ﻣﻬ‬È‫ ۡو َو ﻛﺬﺑ ۡﻮ ﺑﺎ ٰﻳﺘﻨﺎ ﻓﺎوﻟ‬k®‫ﻟﺬ ۡﻳ َﻦ ﻛ‬
And if these people are denying you, then this is nothing strange? Before them, the
nation of Noah, the ‘Ād, the Thamūd, the nation of Abraham, the nation of Lot and
the people of Madyan have denied. And Moses too had been similarly denied. So I
gave some reprieve to these disbelievers, then seized. So, see how My curse was! And
how many a settlement have We destroyed while they showed injustice. So, now they
are lying on their roofs. And how many useless wells and fortified palaces are left
deserted. Have these people not walked about in the land so that their hearts could
have become such that they could have understood from them and ears could have
become such that they could have listened from them because the eyes on the faces
are not blind. In fact, those hearts become blind which are in the chests. (42-46)
And these people are asking you to hasten the punishment, whereas God is One
Who never breaks His promise. And one day of your Lord is equal in count to your
one thousand years. And how many a settlement We gave respite in spite of their

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 50

oppression; then seized them and all have to return to Me alone. (47-48)
Tell them: O People! I am only an open warner for you. Then those who accepted
faith and did righteous deeds, for them is forgiveness and an honourable sustenance.
And those who strive to oppose Our revelations, it is they who are the companions of
Hell. (49-51)
And whichever messenger or prophet We sent before you, then whenever he desired
something, Satan caused disruption in his desire. Thus God obliterates the whisperings
of Satan; then God strengthens His revelations and God is knowing and wise. This
happens so that God makes these whisperings of Satan a means of trial for those who
have an ailment in their hearts and who are hard-hearted. And indeed, these unjust
w

people have gone very far in their hostility. And this also happens because those who
w

have been given knowledge fully know that the truth is from your Lord. Thus, their
w

faith should be strengthened on it and their hearts bow down before it. And God shall
.ta

definitely show the straight path to those who have accepted faith. (52-54)
da

And these people who have denied, will continue to remain in doubt about this
knowledge until when suddenly the Hour of Judgement hovers over their heads or the
bb

torment of a baleful day descends on them. On that day, God will have the sole
ur

authority. It is He Who will decide between them. So, those who would have accepted
- i-

faith and would have also done righteous deeds shall be in orchards of delight and
those who disbelieved and rejected Our revelations, then it is for them that there is a
qu

humiliating torment. (55-57)

ra
n.

Explanation
ََ َ َ َ َ َ َ َ َ ََ ََ َ َ
‫﴾ و ۡﺻ ٰﺤﺐ َﻣ ۡﺪﻳَ َﻦ َو ﻛﺬ َب‬٤٣ۙ ﴿ ‫﴾ َو ﻗ ۡﻮم ۡﺑ ٰﺮﻫ ۡﻴ َﻢ َو ﻗ ۡﻮم ﻟ ۡﻮ ٍط‬٤٢ۙ ﴿ ‫َو ۡن ﻳﻜﺬﺑ ۡﻮك ﻓﻘ ۡﺪ ﻛﺬ َﺑ ۡﺖ ﻗ ۡﺒﻠﻬ ۡﻢ ﻗ ۡﻮم ﻧ ۡﻮ ٍح و َﻋ ٌﺎد و ﺛﻤ ۡﻮد‬
or
g

ۡ َ َ َ َ ۡ َ َ ۡ ۡ َ َ َ َ ۡ ٰۡ ۡ َ ۡ ََ ٰۡ
44
﴾٤٤﴿ QN‫ﺎن ﻧﻜ‬ 9 ‫ﻳﻦ ﺛﻢ ﺧﺬﺗﻬﻢ ﻓﻜﻴﻒ‬k®‫& ﻓﺎﻣﻠﻴﺖ ﻟﻠﻜ‬Ò‫ﻣﻮ‬
The denial of Moses has been mentioned in the passive voice (&Òٰ ‫)ﻛﺬ َب ﻣ ۡﻮ‬, whereas the
prophets that are referred to before him are mentioned with reference to their
respective nations. The reason for this could be that Moses (sws) was never denied by
his nation; he was denied by the Pharaoh and his people. Right before Muḥammad
(sws), it was he who was given the sharī‘ah and it was he whose account could have
been most known to the last prophet. For this reason, without any prior introduction,
as a final word on the subject. it was stated that just before Muḥammad (sws), Moses
(sws) had been denied.
ۡ َ ۡ َ
The word QN‫ ﻧﻜ‬is actually ‫ي‬QN‫ﻧﻜ‬. The ‫ ي‬has been stripped off and substituted by the
vowel sound as its remnant. This is a conventional occurrence in the Arabic language

44. And if these people are denying you, then this is nothing strange? Before them, the
nation of Noah, the ‘Ād, the Thamūd, the nation of Abraham, the nation of Lot and the people
of Madyan have denied. And Moses too had been similarly denied. So I gave some reprieve to
these disbelievers; then seized them. So, see how My curse was!

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 51

ۡ َ
in deference to the requisites of rhyme. Lexicographers have generally regarded QN‫ ﻧﻜ‬to
mean “denial.” I do not agree with this interpretation. It is evident from classical
Arabic literature that it does not merely mean denial; it in fact refers to a denial
punctuated with hate and aversion.
In these verses, the Prophet (sws) is assured that the way his nation is dealing with
him is not the slightest different from how other nations dealt with their messenger. It
is history repeating itself. The implication is that he is not at fault in any way and nor
are his efforts lacking any preparation. He is impeccable in this matter. His nation is
only following their predecessors. He should continue to do his work and leave these
people to themselves. َ
w

ۡ َ َ َ َ ۡ َ ۡ ۡ ََ َ َ ۡ ٰۡ َۡ ََۡ
The words QN‫ﺎن ﻧﻜ‬ 9 ‫ﻳﻦ ﺛﻢ ﺧﺬﺗﻬﻢ ﻓﻜﻴﻒ‬k®‫ ﻓﺎﻣﻠﻴﺖ ﻟﻠﻜ‬refer to the fact that nations who denied
w

their messengers were not immediately seized by God. They were given a considerably
w

long period of respite. However, this respite did not induce them to reform themselves;
.ta

it only increased their rebelliousness. So God then seized them and that too in a way that
da

they were utterly wiped off the face of the earth. The Prophet (sws) is told that his
bb

nation too will meet this fate if they do not mend their ways.
َ ََ ََ ۡ ٌ َ َ ٌ َ َ َ َ َ ٰ ۡ َ ۡ َ َ َۡ ۡ ۡ ََ َ
ur

45
﴾٤٥﴿ ‫ ﻣﺸ ۡﻴ ٍﺪ‬Dٍ ¤ۡ ‫ ۡوﺷ َﻬﺎ َو ﺑﺌ ٍﺮ ﻣ َﻌﻄﻠ ٍﺔ و ﻗ‬D¿ Iٰˆ‫…َ ﺧﺎوﻳَﺔ َﻋ‬Ó‫ﺎﻟﻤﺔ ﻓ‬‫… ﻇ‬Ô ‫ﻳ ٍﺔ ﻫﻠﻜﻨﻬﺎ و‬D¢ ‫ﺎﻳﻦ ﻣﻦ‬É‫ﻓ‬
- i-

َ َ
The expression ‫ ﻣﺸ ۡﻴ ٍﺪ‬Dٍ ¤ۡ ‫ ﻗ‬refers toَ huge fortified palaces. In accordance with linguistic
َ ۡ
qu

principles, just as the adjective ‫ ﻣ َﻌﻄﻠ ٍﺔ‬qualifies ‫ﺑﺌ ٍﺮ‬, similarly, a corresponding adjective
َ َ
for ‫ ﻣﺸ ۡﻴ ٍﺪ‬Dٍ ¤ۡ ‫ ﻗ‬is suppressed due to this concomitant indication.
ra
n.

What is mentioned in the previous verse is borne evidence to in this verse through
or

signs and remnants in the lands Arab caravans would pass by. All these accounts are
g

famously preserved in classical Arabic literature.

ٌَ َ َ َ
The word ‫ﺎﻟﻤﺔ‬ ‫… ﻇ‬Ô ‫ و‬is in the capacity of an accusative of state (ḥāl). It has been
explained at various instances that on such occasions injustice refers to injustice
nations are themselves guilty of by being ungrateful to God’s favours and by adhering
to polytheism. This is a reference to the fact that the destruction nations suffer is
merely accidental or because of change of fortune, as is understood by the foolish.
Such calamities are governed by moral principles. Nations become guilty of showing
ingratitude to God and this injustice decimates their individual and collective morals.
The consequence of all this is that first their glory is shattered and their existence is
routed.
ٌ َ َ
The words ‫ ۡوﺷ َﻬﺎ‬D¿ Iٰˆ‫…َ ﺧﺎوﻳَﺔ َﻋ‬Ó‫ ﻓ‬portray their situation. When huge buildings are razed to
ground, their destruction begins with their roofs. Before they are deserted, these roofs
became old and decrepit and fall down. After that, the walls become unsafe and are
razed to ground because rains.

45. And how many a settlement have We destroyed while they showed injustice. So, now they
are lying on their roofs. And how many useless wells and fortified palaces are left deserted.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 52

ََ ۡ َ
The expression ‫ ﺑﺌ ٍﺮ ﻣ َﻌﻄﻠ ٍﺔ‬is coordinated to ‫ﻳَ ٍﺔ‬Dۡ ¢. It may be kept in mind that because
of water deficiency in Arabia, wells and fountains had great significance. People
would inhabit only those places where water was available and wells could be dug. As
a result, the land around these wells and fountains would bustle with activity the most.
Thus the expression “deserted wells” actually refers to the fact that all activity around
them had ceased.
َ َ
An adjective after ‫ ﻣﺸ ۡﻴ ٍﺪ‬Dٍ ¤ۡ ‫ ﻗ‬is suppressed, as pointed out earlier. This adjective
should also portray desertion and disuse. Thus the complete meaning would be to the
effect: How many grand and towering castles are lying deserted; in their balconies
w

prominent chiefs would prostrate; but now they are only populate by nests of birds.
w

َ َ َ َ َ َ َ َ ۤ َ َ َ ۡ َ ََ
uvَ ‫ ﻵۡﻹ ۡﺑ َﺼﺎر َو ﻟٰﻜ ۡﻦ ۡﻌ‬uvَ ‫ ﻵ ۡﻹ ۡرض ﻓ َﺘﻜ ۡﻮ َن ﻟَﻬ ۡﻢ ﻗﻠ ۡﻮ ٌب _ ۡﻌﻘﻠ ۡﻮ َن ﺑ َﻬﺎ ۡو ٰ ذ ٌن ﻳ ۡﺴ َﻤﻌﻮۡ َن ﺑ َﻬﺎ ﻓﺎﻧ َﻬﺎ ﻵَﻹ ۡﻌ‬IJ ‫ ۡو‬QN‫ﻓﻠ ۡﻢ ﻳَﺴ‬
w
.ta

َ ۡ
46
﴾٤٦﴿ ‫ ﻟﺼﺪ ۡور‬IJ ۡ&Ã‫ﻟﻘﻠ ۡﻮب ﻟ‬
da

The implication of this verse is that God has left these remnants and signs intact in
bb

order that people observe them and learn a lesson so that their hearts are able to reflect
ur

and their ears are able to hear. This is because the real tragedy of this world is not that
- i-

eyes become blind; it is in fact the blindness of hearts. The implication is that if a
person loses eyesight but has a vibrant heart, he can still observe all realities in spite
qu

of being blind. However, if the eyes of the hearts turn blind, he would be able to
ra

observe from his external eyes but understand nothing.

Here the mention of ‫ ﻟﺼﺪ ۡور‬IJ with ‫ ﻗﻠ ۡﻮ ٌب‬shows that a word to the effect ‫ ﻟﺮوؤس‬IJ is
n.

َۡ
suppressed after ‫ ﻵﻹ ۡﺑ َﺼﺎر‬. This style in which corresponding parts of a sentence are
or
g

suppressed necessitates this. Here since people who lack insight are being described, it
was essential that the heart be portrayed with respect to its locus: real blindness is the
blindness of the heart and the rejecters of the messenger are inflicted by this blindness.
People should not think that they can see if the eyes on their face are open because the
radiance of insight in the eyes comes from the heart and the eyes of their hearts are
totally blind.
It may be kept in mind that Arab poets would wail profusely at the remnants of their
beloved’s residence. They would even fondly remember her stove and mill, weep over
them and make others weep too. However, this was the ultimate that they could
access. They never tried to look beyond this to learn a lesson from the ruins of their
land that were conveying a thousand tales to them through their very existence.
Similar is the case of our present day archaeologists. They have dug deep in the

46. Have these people not walked about in the land so that their hearts could have become
such that they could have understood from them and ears could have become such that they
could have listened from them because the eyes on the faces are not blind. In fact, those hearts
become blind which are in the chests.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 53

ground to discover rare artefacts and filled museums with them. However, their
research is only centred around determining if a particular object discovered belongs
to a five thousand year old civilization or a seven thousand year old one. The actual
reality to which these objects and ruins point have neither been understood by them
nor perhaps is there any such chance in the future. The irony is that it is for this very
purpose that these signs and ruins were preserved by God because it is only through
this reminder that people are equipped with insight.

َ َ َ ََۡ َ ۡ َ ٰ ۡ َ ۡ َ َ
47
﴾٤٧﴿ ‫ﺎﻟﻒ َﺳﻨ ٍﺔ ﻣﻤﺎ ﻌﺪ ۡو َن‬9 ‫ َو ن ﻳَ ۡﻮ ًﻣﺎ ﻋﻨ َﺪ َرﺑﻚ‬j ‫ه‬Z ‫َو ﻳَ ۡﺴ َﺘ ۡﻌﺠﻠ ۡﻮﻧﻚ ﺑﺎﻟ َﻌﺬ ب َو ﻟ َ ۡﻦ ﻳﺨﻠ َﻒ ﷲ َو ۡﻋ َﺪ‬
w

The implication of this verse is that people regard God’s calendar to be the same as
w

theirs. Since these events have a specific time frame in His calendar which is much
w

longer than that of human beings, they think that whatever they are being threatened
.ta

with is fake since it is not materializing. The two calendars are vastly different and
da

these people must realize this.

The count of years mentioned here to understand God’s calendar is more of a
bb

hypothetical example and the words “like a thousand years” are themselves pointing
ur

towards this. The actual reality of these days is known to God only. Just as this
- i-

comparison occurs in the Qur’ān, it also occurs in the Psalms and the Gospels. Thus it
is stated:
qu
ra

But do not forget this one thing, dear friends: With the Lord a day is like a
n.

thousand years, and a thousand years are like a day. (2 Peter, 3:8)
or

Just as the Qur’ān mentions the creation of the heavens and the earth in six days, the
g

Torah also does so. Sūrah al-Sajdah has stated the break up of stages of creation in
each of these six days. Obviously, these days do not refer to earth days. These are the
days of God whose length is only known to Him. Sufficient for us is the knowledge
that God has created separate worlds and every world has a distinct and separate
system. It would be incorrect to regard them as analogous to one another.
It is also evident from the Qur’ān that in the world of God, there are certain days
which are even longer. For example, the day in which the angels and Gabriel reach
God’s presence is equal to fifty thousand earth years:

َ َۡ ۡ َ ۡ َ َ َۡ ۡ َۡ ۡ َ َ Èَۡ َۡ
(٤ :٧٠) ‫ ﻟ َﻒ َﺳﻨ ٍﺔ‬iَ N‫ه ﺧ ۡﻤﺴ‬Z ‫ﺎن ﻣﻘ َﺪ ر‬9 ‫ ﻳﻮ ٍم‬IJ ‫ﻌﺮج ﻟﻤﻠ¨ﻜﺔ و ﻟﺮوح ﻟﻴﻪ‬
The angels and the Spirit ascend towards Him in a Day the measure of which is
fifty thousand years. (70:4)

47. And these people are asking you to hasten the punishment, whereas God is One Who never
breaks His promise. And one day of your Lord is equal in count to your one thousand years.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 54

Some people have interpreted the word “day” in the verse under discussion to refer
to the Day of Judgement and the length of the day as a metaphor for the severity of its
punishment. This interpretation is not only against the context but also parallel verses
of the Qur’ān. In particular, ascribing this interpretation to celebrated authorities like
Ibn ‘Abbās (rta) and Mujāhid is absolutely incorrect. However, after the explanation
presented above, no need now remains to refute it.

ۡ ۡ َ ۡ َ َ َ ٌ َ َ َ َ َ َ ۡ َ ۡ َ َ ۡ َ ۡ ۡ ََ َ
48
﴾٤٨﴿ QN‫َ ﻟ َﻤﺼ‬I` ‫ﺎﻟﻤﺔ ﺛﻢ ﺧﺬﺗ َﻬﺎ َو‬ ‫… ﻇ‬Ô ‫ﻳ ٍﺔ ﻣﻠﻴﺖ ﻟﻬﺎ و‬D¢ ‫ﺎﻳﻦ ﻣﻦ‬9 ‫و‬
This verse is an answer to those who were asking to hasten the punishment: they are
w

told that they must not show arrogance if they are being given respite from God. They
w

will meet the fate mentioned in the verse if they continue with their ill-ways. They
w

must also remember that the final return will be towards God. Everyone is destined to
.ta

face Him in the Hereafter. Neither their companions and supporters nor their alleged
da

deities and intercessors will help them.

َ َ ٌۡ َ ٌ َۡ َ َ َ ََ ۤ َ َ
bb

ٰ ۡ َ
‫﴾ َو ﻟﺬ ۡﻳ َﻦ‬٥٠﴿ ‫ﻳۡ ٌﻢ‬DÄ ‫ة و رزق‬kَ ®‫﴾ ﻓﺎﻟﺬ ۡﻳ َﻦ ٰ َﻣﻨ ۡﻮ َو َﻋﻤﻠﻮ ﻟﺼﻠ ٰﺤﺖ ﻟ َﻬ ۡﻢ ﻣﻐ‬٤٩ۚ ﴿ iٌ N‫ﻗ ۡﻞ ﻳﺎﻳ َﻬﺎ ﻟﻨﺎس ﻧ َﻤﺎ ﻧﺎ ﻟَﻜ ۡﻢ ﻧﺬ ۡﻳ ٌﺮ ﻣﺒ‬
ur

ۡ َ َ َ
﴾٥١﴿ ‫¨ﻚ ۡﺻ ٰﺤﺐ ﻟ َﺠﺤ ۡﻴﻢ‬È‫ۤ ٰ ٰﻳﺘﻨﺎ ﻣ ٰﻌﺠﺰ ۡﻳ َﻦ وﻟ‬Iۡ J ‫َﺳ َﻌ ۡﻮ‬
- i-

49

ۡ َ
Consider the expression iٌ N‫( ﻧﺬ ۡﻳ ٌﺮ ﻣﺒ‬open warner). It was a convention among the
qu

Arabs that where a caravan stopped for a break, a person guarded that place while
ra

being stationed at a high spot. If he felt danger from around him, he would take off his
n.

clothes and become naked. He would declare that danger was lurking near after which
or

all men would unsheathe their swords and get ready to defend. That person was called
g

“the naked warner.” Since this expression was indecent and therefore inapt for a
prophet, the Qur’an changed it into a decent one: “open warner.” However, here the
insinuation here to is to “the naked warner.” Just as the naked warner would inform
his nation of an imminent danger, the Prophet (sws) as an open warner should inform
his people of this danger. Making them aware is all that he can do. Making them see it
or protect them from it is not his responsibility. If even after these clear warnings they
ۤ َ
pay no heed, they themselves are responsible for the consequences. This evident from
the emphasis found in ‫ ﻧ َﻤﺎ‬.
Verses 50 and 51 under discussion actually form the content of the warning which
the Prophet (sws) has been asked to deliver his people in unequivocal terms. Though it
begins with glad tidings for the believers, these tidings are actually a prelude to the

48. And how many a settlement We gave respite in spite of their oppression; then seized
them and all have to return to Me alone.
49. Tell them: O People! I am only an open warner for you. Then those who accepted faith
and did righteous deeds, for them is forgiveness and an honourable sustenance. And those who
strive to oppose Our revelations, it is they who are the companions of Hell.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 55

warnings. This is because these verses are directed at the arrogant among the Quraysh.
The glad tidings are an effective strike on their
َ ٌ ۡ arrogance.
The words “honourable sustenance” (‫ ۡﻳ ٌﻢ‬DÄ ‫ )رزق‬is the consequence of forgiveness and
a comprehensive expression for all the favours of Paradise.
The word ‫ ﻣ ٰﻌﺠﺰة‬means to compete with one another to defeat someone. Here it refers
to the efforts the disbelievers were undertaking to defeat the Prophet (sws).

َ َ ۡ ٰ ۡ َ َ َ َۡ َ َ ۤ َ َ َ َ َ َ َۡ َۤ
‫… ﻟﺸ ۡﻴ ٰﻄﻦ ﺛﻢ‬Õ‫ۤ ۡﻣﻨ َﻴﺘ ٖﻪ ﻓ َﻴﻨ َﺴﺦ ﷲ َﻣﺎ ﻳﻠ‬Iۡ J ‫… ﻟﺸ ۡﻴ ٰﻄﻦ‬Õ‫& ﻟ‬Ö‫َو َﻣﺎ ۡر َﺳﻠﻨﺎ ﻣ ۡﻦ ﻗ ۡﺒﻠﻚ ﻣ ۡﻦ رﺳ ۡﻮ ٍل و ﻵَﻹ ﻧ× ٍ& ﻵﻹ ذ ﺗ َﻤ‬
ٰ ٰ
﴾٥٢ۙ ﴿ ‫ َو ﷲ َﻋﻠ ۡﻴ ٌﻢ َﺣﻜ ۡﻴ ٌﻢ‬j ‫ﻳ ۡﺤﻜﻢ ﷲ ٰ ٰﻳﺘ ٖﻪ‬
w

50

َ
w

About &Ö‫ ﺗ َﻤ‬it is written:51 ‫ﻶﻹم ﻟﺪ ل‬É‫ ﻟ‬Iˆ‫ ﺳﺒﻴﻞ ﻟﻤﺤﺒﺔ و ﻋ‬Iˆ‫&ء ﻋ‬Ú‫ ﻃﻠﺐ ﺣﺼﻮل ﻟ‬Iˆ‫ﻳﻄﻠﻖ ﻋﻨﺪ ﻫﻞ ﻟﻌﺮﺑﻴﺔ ﻋ‬
w

‫ ﻫﺬ ﻟﻄﻠﺐ‬Iˆ‫( ﻋ‬in the opinion of experts of the Arabic language, this word means to
.ta

lovingly desire something and it is also used for a discourse which corroborate this
da

desire). I have referred to this citation because in my opinion this is the correct
meaning of the word in the light of classical Arabic literature. Its various inflections
bb

have been used in the Qur’ān on seven or eight occasions. From the same root is the
ٌَ
word ‫ ۡﻣﻨﻴﺔ‬which is used both in its singular and plural forms on seven or eight
ur
- i-

occasions. At every place and in every form, its real essence exists. Its meaning is “to
qu

desire, to wish, to yearn, to show courage, to make an appeal or appease for a

ٌَ
purpose.” Similarly, ‫ ۡﻣﻨﻴﺔ‬means wish, courage and appeal. I am unaware how people
ra

have inserted the meaning of “reading” in this word. I have been unable to find the
n.

word used in this meaning anywhere in classical Arabic literature even though this is
or

word abundantly used in Arabic. Some exegetes have cited a couplet to substantiate
g

this meaning. However, in the first place what significance can a little known couplet
have to deflect the meaning of a very well-known word from its common meaning.
Moreover, this couplet too is a fabrication and I can prove it to be so. However, not
much can be gained from prolonging a needless discussion. The fact that Ibn Manẓūr52
too has referred to this meaning of the word carries no significance in my opinion. In
spite of acknowledging all his expertise, I have already referred to this shortcoming of
his in the foreword of this exegesis that at times he cites the meaning of a word from
linguists that lack corroborative evidence. Since, his lexicon is very highly regarded,
those who are not critics of the language adopt such meanings even though until such
meanings are not substantiated through linguistic usage, they have no importance.
Summing up, it can be said that there is no possibility of regarding this word to mean

50. And whichever messenger or prophet We sent before you, then whenever he desired
something, Satan caused disruption in his desire. Thus God obliterates the whisperings of Satan;
then God strengthens His revelations and God is knowing and wise.
51. Al-Thānawī, Kashshāf iṣṭilāḥāṭ al-funūn, vol. 1, 509,
52. Ibn Manẓūr, Lisān al-‘arab, vol. 15, 295.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 56

recital or reading.
Now let us reflect on the meaning of the verse and its components.
By referring to the opponents’ race of outdoing one another mentioned in the previous
verse, the Prophet (sws) is being assured that he is not the only person facing this
situation. All prophets and messengers before him encountered similar circumstances.
Whenever a prophet tried to take a step, showed courage in a matter or attempted to
guide and reform people, mischief-mongers and miscreants tried to create hurdles in his
way and defeat his whole enterprise. It may be kept in mind that whenever the Prophet
(sws) would take a step to invite and call people to the religion of truth, Abū Lahab and
Abū Jahal and their likes would follow him like a shadow to refute him.
w

َ
Here the action taken by the Prophet to guide and reform his people is called &Ö‫( ﺗ َﻤ‬to
w

ٌَ ۡ
desire) and the effort put into it is called ‫( ﻣﻨﻴﺔ‬desire, courage). The reason that these
w

words are used is to highlight the fact that the wish and desire of a prophet is to guide
.ta

people to God and make them understand His revelations. In order to achieve this
da

objective, he adopts all sorts of measures. However, devils always lie in ambush to
bb

hijack these efforts. As soon as they see a particular endeavour of the prophet
succeeding they launch a propaganda against it. It may be kept in mind that the devils
ur

are at rest when they see that there is none to call people to the truth. However, as
- i-

soon as they see that someone is raising this call, they sense danger for their future. It
qu

is then that they use all their guiles and lures to oppose it.
I have already explained the difference between a prophet (nabī) and a messenger
ra

(rasūl) under verse 49 of Sūrah Āl-i ‘Imrān. By mentioning both words here, the
n.

purpose is to express the fact that no prophet or messenger is secure from this trial. In
or

ٰ َ
fact, it is an established practice of God regarding His prophets and messengers.
ۡ
g

The word ‫ ﻟﺸﻴﻄﻦ‬here is used as a generic noun and refers to devils both among the
jinn and men. In other words,َ both unite to defeat God’s envoys.
َ ۤ ٰ َ َۡ
The expression ‫ۡ ۡﻣﻨﻴﺘ ٖﻪ‬IJ ‫… ﻟﺸ ۡﻴﻄﻦ‬Õ‫ ﻟ‬refers to the fact that these devils create all sorts of
impediments in the wishes and desires and in the plans and projects of a prophet and
messenger; they raise objections, make accusations and indulge in mockery in order to
َ ٰ َ
obliterate the impact of the call of truth. ٰ ٰ
ۡ ۡ َ
Consider next the sentence: ‫… ﻟﺸ ۡﻴﻄﻦ ﺛﻢ ﻳ ۡﺤﻜﻢ ﷲ ٰ ٰﻳﺘ ٖﻪ‬Õ‫ﻓ َﻴﻨ َﺴﺦ ﷲ َﻣﺎ ﻳﻠ‬. The word ‫ ﻧﺴﺦ‬means
“to obliterate” and ‫ﺎم‬É‫ ﺣ‬means “to make someone persevere.” The implication is that
prophets and messengers face this trial in accordance with an established practice of
God, and their benefit, as will presently be explained, is reaped by the believers.
Ultimately, this conflict between truth and evil ends in victory for truth and utter
decimation for evil.
The assurance sounded is further emphasized by the attributes of God mentioned at
the end of the verse. If He makes the forces of good and evil come in conflict with one
another and lets the devils create hurdle and mischief, then all this is governed by His
knowledge and wisdom. For this reason, a prophet should fully trust God since

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 57

whatever is going to happen will be based on His knowledge and wisdom and will
ultimately be in favour of the truth.
This precise subject is discussed at other instances in the Qur’ān as well. Here are
some examples:

َ َ َۡ ۡ َۡ ٰ ۡ َۡۡ ۡ ۡ َ ۡ ۡ َۡ َٰ ً َ َ َََۡ َ ََٰ

‫ َو ﻟ َ ۡﻮ ﺷﺂ َء َرﺑﻚ‬j ‫ ۡو ًر‬DÜ ‫ َف ﻟﻘ ۡﻮل‬D‘‫ﺾ ز‬ ٍ ‫ﻌ‬P I` ‫ﻌﻀﻬﻢ‬P …Û‫ ﻵﻹﻧﺲ و ﻟﺠﻦ ﻳﻮ‬iN‫ﻞ ﻧ× ٍ& ﻋﺪو ﺷﻴﻄ‬É‫و ﻛﺬﻟﻚ ﺟﻌﻠﻨﺎ ﻟ‬
َۡ َ
‫ﻓ ۡﻮ َﻣﺎ ﻫ ۡﻢ‬Q}‫ﺿ ۡﻮه َو َﻟﻴﻘ‬Qۡ َ N‫ة َو ﻟ‬D‘ َ ‫ـ َﺪة ﻟَﺬ ۡﻳ َﻦ ﻵ َﻹ ﻳ ۡﺆﻣﻨ ۡﻮ َن ﺑﺎﻵ ۡ ٰﻹ‬Ý ‫ ۡو َن َو َﻟﺘ ۡﺼ¾… ﻟ َ ۡﻴﻪ َ ۡﻓ‬Qَ}‫َﻣﺎ َﻓ َﻌﻠ ۡﻮه َﻓ َﺬ ۡرﻫ ۡﻢ َو َﻣﺎ _َ ۡﻔ‬
َۡ
(١١٤ -١١٣ :٦) .‫ﻓ ۡﻮ َن‬Q}‫ﻣﻘ‬
w
w

And We have similarly made the devils among humans and the jinn to be the
enemy of every prophet. In order to deceive one another, they keep inspiring
w

falsehoods to one another. Had your Lord intended, they would never have been
.ta

able to do this. And leave aside all their deception. God has given this opportunity
da

so that it strengthens the faith of the believers and so that the hearts of those who
bb

deny the Hereafter are inclined towards it, and so that they are happy with it and
earn whatever they intend to. (6:113-114)
ur
- i-

These verses fully explain the verse of Sūrah al-Ḥajj under discussion. Readers may
َۡ َ ۡ
specially keep the words ‫ ۡو ًر‬Dَ Ü ‫ف ﻟﻘ ۡﻮل‬ D‘‫ﺾ ز‬ ‫َ ۡﻌ‬P Iٰ ` ‫َ ۡﻌﻀﻬ ۡﻢ‬P …ۡ Û‫ ﻳ ۡﻮ‬in mind. It depicts precisely the
qu

َ ۡ ۤ ٰ َ ۡ َ ٍ
same meaning as ‫ۡ ﻣﻨﻴﺘ ٖﻪ‬IJ ‫… ﻟﺸ ۡﻴﻄﻦ‬Õ‫ ﻟ‬of in the verse under discussion.
ra

In Sūrah al-Furqān, it is stated:

n.

َ ََ َ َ َ َ ًۡ َ َ ً َ َ َ َٰ َ َ ۡ ۡ ۡ َ ً َ َ َۡ َ َٰ
or

‫ ۡو ﻟ َ ۡﻮ ﻵَﻹ ﻧﺰ َل َﻋﻠ ۡﻴﻪ‬k®‫ﺎل ﻟﺬ ۡﻳ َﻦ ﻛ‬ ‫ و ﻗ‬QN‫… ﺑﺮﺑﻚ ﻫﺎدﻳﺎ و ﻧﺼ‬Ù‫ و ﻛ‬j iN‫ﻞ ﻧ× ٍ& ﻋﺪو ﻣﻦ ﻟﻤﺠﺮﻣ‬É‫َو ﻛﺬﻟﻚ َﺟ َﻌﻠﻨﺎ ﻟ‬
g

َ ۡ َ ٰۡ َ َ َ َ ۡ َ َٰۡ َ َ َ َٰ ً َ ًَ ۡ
‫› ﻟﻨﺜﺒ َﺖ ﺑ ٖﻪ ﻓ َﺆ َدك َو َرﺗﻠﻨﻪ ﺗ ۡﺮﺗ ۡﻴﻶًﻹ َو ﻵَﻹ ﻳَﺎﺗ ۡﻮﻧﻚ ﺑ َﻤﺜ ٍﻞ ﻵﻹ ﺟﺌﻨﻚ ﺑﺎﻟ َﺤﻖ َو ۡﺣ َﺴ َﻦ‬Þ‫› ﻛﺬﻟﻚ‬Þ‫ ٰ ن ﺟ ۡﻤﻠﺔ و ﺣ َﺪة‬kۡ l‫ﻟ‬
ۡ َۡ
(٣٣ – ٣١ :٢٥) . Qً N‫ﻔﺴ‬
And in this way, We have made enemies from the wrongdoers for every prophet,
and rest assured that your Lord is sufficient for guidance and help. And these
disbelievers object: “Why was this Qur’ān not revealed to him in a single
instalment?” Thus have We done this so that We can strengthen your heart
through this to bear this heavy burden and We have revealed it gradually in a
thorough way. And whatever objection these people will raise, We shall let you
know its correct answer and best interpretation. (25:31-33)

In afore-mentioned verses, an example of a satanic impediment is also mentioned:

when a messenger of God presents the words of God before people, then in order to
blame him, they raise the objection that if he is God’s messenger why does he not
present to them the whole of the Qur’ān; how can this be difficult for God? Their
implication was that when he cannot do this, it only means that he himself is authoring

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 58

it. He presents as much as he fabricates and wrongly ascribes it to God to create an

impression.
I have explained this verse is detail to answer all questions and dispel all doubts that
can arise about it. After this explanation, it is not needed to refute the narrative cited
by our exegetes as an occasion of revelation for this verse. In the first place, as can be
seen, it does not need any occasion for revelation; it is fully clear in its meaning and is
in complete harmony with its preceding and succeeding verses. A further indiscretion
in this regard is that this narrative is suspect both with regard to its content as well as
its chain narration. It seems to be a mere fabrication by some un-Islamic elements. It
was concocted to cast aspersions on the infallibility of prophets. Our exegetes –
w

simpletons – are continuing to cite it in their books.

w

َ َ ۡ ٰ َ َ ًَۡ ٰ َ ۡ
w

َ َ َۡ َ ٌ َ
‫﴾ و َﻟﻴ ۡﻌﻠ َﻢ‬٥٣ۙ ﴿ ‫َﻌ ۡﻴ ٍﺪ‬P ‫ﺎق‬
~ ‫ ۡ… ﺷﻘ‬Ù‫ ﻟ‬iَ N‫ َو ن ﻟﻈﻠﻤ‬j ‫ ﻗﻠ ۡﻮﺑﻬ ۡﻢ ﻣ َﺮض و ﻟﻘﺎﺳ َﻴﺔ ﻗﻠ ۡﻮﺑﻬ ۡﻢ‬Iۡ J ‫… ﻟﺸ ۡﻴﻄﻦ ﻓﺘﻨﺔ ﻟﻠﺬ ۡﻳ َﻦ‬Õ‫ﻟ َﻴ ۡﺠ َﻌ َﻞ َﻣﺎ ﻳﻠ‬
.ta

ۤ َ ٰ َ ۡ َ َ َ َ ۡ ََ ۡ ۡ َ
﴾٥٤﴿ ‫ َ ٍط ﻣ ۡﺴ َﺘﻘ ۡﻴ ٍﻢ‬µ Iٰ` ‫ َو ن ﷲ َ ﻟ َ َﻬﺎد ﻟﺬ ۡﻳ َﻦ ٰ َﻣﻨ ۡﻮ‬j‫ﻪﻗﻠ ۡﻮﺑﻬ ۡﻢ‬Z َ ‫ﻟﺬ ۡﻳ َﻦ ۡوﺗﻮ ﻟﻌﻠ َﻢ ﻧﻪ ﻟ َﺤﻖﻣ ۡﻦ رﺑﻚ ﻓﻴ ۡﺆﻣﻨ ۡﻮ ﺑ ٖﻪ ﻓﺘﺨﺒ َﺖﻟ‬
da

53
bb

These verses explain the wisdom behind why the miscreants and the devils launch
ur

an all out offensive against the call of truth whenever it is sounded in this world.
َۡ
The word ‫ ﻓﺘﻨﺔ‬means “trial and test.” Obviously, if evil elements are not given a
- i-

chance to use their guiles against the proponents of the truth, the two cannot be made
qu

distinct. Given the opportunity, the advocates of falsehood align themselves with the
ra

forces of evil and the proponents of the truth continue to adhere to the truth in spite of
n.

all the conspiracies hatched by the proponents of falsehood.

or

“Ailment” refers to the ailment of hypocrisy and the expression “who are hard-
hearted” refers to the extreme enemies among the Jews and the Idolaters who had
g

united to launch a counter-attack against the call of truth. It is stated that God has
given this respite to falsehood and evil so that it becomes a trial and test for the
hypocrites and the miscreants. They can do whatever they like against the truth and
َ َ‫…ۡ ﺷﻘ‬Ùَ‫ ﻟ‬iَ ۡN‫ َو َن ٰﻟﻈﻠﻤ‬express sorrow at these wretched people: they have
fulfil all their desires.
The words ‫ﻌ ۡﻴ ٍﺪ‬P ‫ﺎق‬ ~
strayed so far in their opposition to the truth that there is no possibility for their return.
Concealed in these words also is an indication for the Prophet (sws) that he should
now leave these people to themselves. They are facing the established
ۡ ََ ۡ ۡ
practice
َ َ َ ofَ God.
َ ۡ َ ۡ َ َ َ
Consider next the words: ‫ﻪ ﻗﻠ ۡﻮﺑﻬ ۡﻢ‬Z ‫ﻟﻴ ۡﻌﻠ َﻢ ﻟﺬ ۡﻳ َﻦ ۡوﺗﻮ ﻟﻌﻠ َﻢ ﻧﻪ ﻟ َﺤﻖ ﻣ ۡﻦ رﺑﻚ ﻓﻴﺆﻣﻨ ۡﻮ ﺑ ٖﻪ ﻓﺘﺨﺒ َﺖ ﻟ‬ ‫و‬. The
َ َ َ َ
verbs ‫ﻟﻴ ۡﻌﻠ َﻢ‬ ‫ و‬and ‫ ﻓﻴ ۡﺆﻣﻨ ۡﻮ ﺑ ٖﻪ‬are used in their complete meaning and the knowledge
53. This happens so that God makes these whisperings of Satan a means of trial for those who
have an ailment in their hearts and who are hard-hearted. And indeed, these unjust people have
gone very far in their hostility. And this also happens because those who have been given
knowledge fully know that the truth is from your Lord. Thus, their faith should be strengthened
on it and their hearts bow down before it. And God shall definitely show the straight path to those
who have accepted faith.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 59

ۡ ۡ
referred to in ‫ ۡوﺗﻮ ﻟﻌﻠ َﻢ‬is the knowledge of the Qur’ān. Stated here is another underlying
wisdom in evil being given respite: those have been given the knowledge of the Book
become deeply acquainted with this knowledge. They fully get to know that this
knowledge that they have acquired from the Prophet (sws) is the absolute truth and is
from God. Moreover, this soundness of their knowledge also strengthens their faith
and their hearts submit to God with full devotion and trust.
Here it needs to be kept in mind that the essence of a thing becomes evident from its
opposite. If a person knows and believes in something but is not aware of what can be
said in its criticism, then there is a chance that when he becomes aware of it, his belief
in it is shaken and jolted. However, if this critique has come before people and they
w

have still stuck to their belief by evaluating the criticism, then they have accepted a
w

truth on the basis of their own insight. Then there is little chance that some adverse
w

current may make them give up their stance. It is to create this insight in religion that
.ta

God gives respite to evil in this world: the adversaries of the truth are afforded the
da

opportunity to spill their venom against it so that those who accept it, do not blindly
bb

accept it; they accept it with full comprehension.

Obviously, those who have such depth in knowledge will never have blind faith too
ur

– which dwindles at every gust of wind. In fact, true and deep knowledge produces
- i-

true and deep faith. With such faith is engendered the submission to God that is its
qu

essence and without which faith has no weight in the scales of God.
Just as it is said that the hypocrites and the miscreants have strayed so far that there
ra

is no chance of their returning to the truth, the last part of the verse gives glad tidings
n.

to the believers that the devils will try their best to lead them astray but the Almighty
or

will not let their faith go waste. He will give them the urge to be guided to the straight
path that leads him to his Lord. The words ‫ َ ٍط ﻣ ۡﺴ َﺘﻘ ۡﻴ ٍﻢ‬µ are undefined to express the
g

importance and splendour of this path.

ٰ ۡ َۡ َ ۡ َ ً ۡ َ َ َ َۡ ٰ َ ۡ َۡ ۡ ۡ َ َ َ ۡ َ ََ َ َ
‫ ﻳَ ۡﺤﻜﻢ‬j ‫﴾ ﻟﻤﻠﻚ َﻳ ۡﻮ َﻣ¨ ٍﺬ ﷲ‬٥٥﴿ ‫َﻐ َﺘﺔ ۡو ﻳَﺎﺗ َﻴﻬ ۡﻢ َﻋﺬ ب َﻳ ۡﻮ ٍم َﻋﻘ ۡﻴ ٍﻢ‬P ‫ﺎﻋﺔ‬‫& ﺗﺎﺗﻴﻬﻢ ﻟﺴ‬Ã‫ ﻣﺮﻳ ٍﺔ ﻣﻨﻪ ﺣ‬IJ ‫و‬k®‫و ﻵﻹ ﻳﺰ ل ﻟﺬﻳﻦ ﻛ‬
ۡ َ َ َ َ ٰ َ ََ َ َ َ ٰ ٰ َ َ َ
54
﴾٥٧﴿iٌ N‫¨ﻚ ﻟَﻬ ۡﻢ َﻋﺬ ٌب ﻣﻬ‬È‫ ۡو َوﻛﺬﺑ ۡﻮ ﺑﺎ ٰﻳﺘﻨﺎﻓﺎوﻟ‬k®‫﴾ َو ﻟﺬ ۡﻳ َﻦﻛ‬٥٦﴿‫ َﺟﻨﺖ ﻟﻨﻌ ۡﻴﻢ‬Iۡ J‫ﻓﺎﻟﺬ ۡﻳ َﻦ ٰ َﻣﻨ ۡﻮ َو َﻋﻤﻠﻮ ﻟﺼﻠ ٰﺤﺖ‬j‫َﺑ ۡﻴﻨﻬ ۡﻢ‬
Earlier, while praising the believers, it was stated that opposition of the enemies
make the believers even more strongly believe that the warnings sounded by the
Prophet (sws) are absolutely true. Stated now is what will happen when the promised
doom they doubted arrives. The word ‫ َﻋﻘ ۡﻴﻢ‬means “impotent and infertile.” Thus in

54. And these people who have denied, will continue to remain in doubt about this
knowledge until when suddenly the Hour of Judgement hovers over their heads or the torment
of a baleful day descends on them. On that day, God will have the sole authority. It is He Who
will decide between them. So, those who would have accepted faith and would have also done
righteous deeds shall be in orchards of delight and those who disbelieved and rejected Our
revelations, then it is for them that there is a humiliating torment.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 60

ٌ َ َ
verse 29 of Sūrah al-Dhāriyāt, it is said ‫( ﻗﺎﻟ ْﺖ َﻋﺠ ْﻮز َﻋﻘ ْﻴ ٌﻢ‬she said: I am barren). From here,
the meaning of being harmful and sinister was incorporated in it and it was also used
for the stormy wind which will cause a horrific calamity and have no element of
benefit in it. Hence the punishment that visited the people of the ‘Ād is expressed thus
in verse 41of Sūrah al-Dhāriyāt: ‫ﻟﻌﻘ ْﻴ َﻢ‬ َ ‫ﻳﺢ‬ َ ‫ َﻋﺎد ْذ ْأر َﺳ ْﻠ َﻨﺎ َﻋ َﻠ ْﻴﻬﻢ ﻟﺮ‬IJ ‫( َو‬and there is a great lesson
ٍ
for them in the nation of ‘Ād too when we sent them a baleful wind). In verse 19 of
َ
‫ ﻳَ ْﻮم ﻧ ْﺤﺲ‬is used in precisely the same meaning.
َ ۡ َ ۡ َ ٰ َ ۡ َ ٍۡ َۡ ٍ
Sūrah al-Qamar the expression
ۡ
The words ‫ ﻳﺤﻜﻢ ﺑﻴﻨﻬﻢ‬j ‫ ﻟﻤﻠﻚ ﻳﻮﻣ¨ ٍﺬ ﷲ‬refer to the fact that if these people are only waiting
for the Day of Judgment, then they should remember that on the day all authority
w

would rest with God. On that day, neither will their factions and groups be of benefit
w

to them nor their alleged deities and intercessors. It will be a day of verdicts and there
w

will be chance for people to do any deeds to earn reward. God will deliver the verdict
.ta

and pronounce the victor and the vanquished and everyone will face the consequences
of his deeds.
da

The last part of the verse is the declaration of the verdict itself. The evil doers will
bb

face a humiliating torment because they regarded themselves to be above and beyond
the teachings of God’s messengers which is the worst form of arrogance. Owing to
ur

this arrogance, they are worthy of not only being punished but punished in a
- i-

disgraceful way. It may be kept in mind that a punishment that is accompanied with
qu

humiliation increases its affect ten fold.

ra
n.

Section VI: Verses (58-76)

or
g

In these verses, Muslims are first affectionately consoled. They are the ones who, in
order to save their faith, were migrating to various regions as a result of the wave of
persecution let lose by the enemies of the truth. By referring to His own attributes,
God has assured them that all this matter is in the hands of God; He sees and hears
everything. Just as a dead piece of earth is revived through rain and becomes
brimming with life, in a similar way, the rain of mercy will drench them and they will
be overcome with jubilation. The reason God is giving their enemies respite is that He
is very merciful to His servants. He is not hasty in punishing people. However, His
respite has a limit. If they do not duly value it, they will see its fate.
After this, the Prophet (sws) is addressed and told that his enemies will continue to
adhere to their ill-ways; he should consign their matter to God and ignore them. Soon
the day will come when God decides their fate. When it comes, their deities – against
whom they were not prepared to hear a single word – will not be of any avail to them.
If they are angered at this, then let it be; the Prophet (sws) should clearly
communicate to them that all their deities combined do not even have the power to
create a fly, and cannot even recover a thing a fly snatches away from them. The

© "All rights of this book are reserved for the publisher and the author. This copy is for reading purpose
only. This copy cannot be uploaded on any website except those of the publisher and the author."
 ‫)‪Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22‬‬ ‫‪61‬‬

‫‪Prophet (sws) is also asked to make these foolish people understand that neither are‬‬
‫‪the angels God’s daughters nor His partners; They are His servants. From among‬‬
‫‪them, God selects His envoys just as He does so from among human beings. These‬‬
‫‪people should be further told that they are always under God’s control. It is only He‬‬
‫‪Who is the fountainhead and decider of all affairs.‬‬
‫‪Readers may now proceed to study these verses in the light of this discussion.‬‬

‫‪Text and Translation‬‬

‫َ ََ ٰ ًۡ ً َ ٰ َ َ ۡ ٰ ۡ‬ ‫ٰ َ ۤ َ‬ ‫َو ﻟَﺬ ۡﻳ َﻦ َﻫ َ‬
‫ﺎﺟﺮ ۡو ‪َ Iۡ J‬ﺳﺒ ۡﻴﻞ ﷲ ﺛﻢ ﻗﺘﻠ ۡﻮ ۡو َﻣﺎﺗ ۡﻮ ﻟ‪Qۡ َN‬زﻗﻨﻬﻢ ﷲ رزﻗﺎ َﺣ َﺴﻨﺎ‪َ j‬و ن ﷲ َ ﻟﻬ َﻮ ﺧ‪ QN‬ﻟﺮزﻗ‪﴾٥٨﴿ iَ N‬‬
‫َ ۡ ََ ۡ ۡ ًَ ََۡ َۡ‪َ ٰ ٌۡ َ ٌۡ ََ َ ٰ َ َ Z‬‬
‫‪w‬‬

‫ﻟﻚ َو َﻣ ۡﻦ َﻋ َﺎﻗ َﺐ ﺑﻤ ۡﺜﻞ َﻣﺎ ﻋ ۡﻮﻗ َﺐ ﺑ ٖﻪ ﺛ َﻢ ‪َ…¾P‬‬ ‫ﻟﻴﺪﺧﻠﻨﻬﻢ ﻣﺪﺧﻶﻹ ﻳﺮﺿﻮﻧﻪ ‪ j‬و ن ﷲ ﻟﻌﻠﻴﻢ ﺣﻠﻴﻢ ﴿‪﴾٥٩‬ذ‬
‫‪w‬‬

‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ٰ َ ََ ٰ‬ ‫َ َ ۡ َ ٰ َ ٰ َ َ‬

‫‪w‬‬

‫َﻋﻠ ۡﻴﻪ ﻟ َﻴﻨ‪Dَ ¤‬ﻧﻪ ﷲ ‪ j‬ن ﷲ َ ﻟ َﻌﻔ ٌﻮ ﻏﻔ ۡﻮ ٌر ﴿‪﴾٦٠‬ذﻟﻚ ﺑﺎن ﷲ َ ﻳ ۡﻮﻟﺞ ﻟ ۡﻴ َﻞ ‪ IJ‬ﻟﻨ َﻬﺎر َو ﻳ ۡﻮﻟﺞ ﻟﻨ َﻬ َﺎر ‪ IJ‬ﻟ ۡﻴﻞ َو‬
‫‪.ta‬‬

‫َ‬ ‫َََ َٰ َ ۡ‬ ‫َ‬ ‫َ َ ٰ َ َ ۡ ٌۢ َ ۡ ٌ ٰ َ َ َ ٰ َ َ ۡ َ َ َ َ َ َ ۡ ۡ َ ۡ ۡ َ ۡ‬

‫‪da‬‬

‫ن ﷲ ﺳﻤﻴﻊ ﺑﺼ‪ ﴾٦١﴿ QN‬ذﻟﻚ ﺑﺎن ﷲ ﻫﻮ ﻟﺤﻖ و ن ﻣﺎ ﻳﺪﻋﻮن ﻣﻦ دوﻧ ٖﻪ ﻫﻮ ﻟﺒﺎﻃﻞ و ن ﷲ ﻫﻮ ﻟﻌˆ‪I‬‬
‫َۡ ًَ َ ٰ َ‬ ‫ََ ۡ َ َ َ َ ٰ َ َ َۡ َ َ َ َ َ ً َ‬
‫‪bb‬‬

‫َ‬ ‫َ ۡ‬ ‫َ‬ ‫َۡ ۡ‬

‫ﺂء ¯ ﻓﺘ ۡﺼﺒﺢ ﻵۡﻹ ۡرض ﻣﺨ‪Dž‬ة ‪ j‬ن ﷲ َ ﻟﻄ ۡﻴ ٌﻒ ﺧﺒ‪ ﴾٦٣ۚ ﴿ Qٌ N‬ﻟ ‪Z‬ﻪ‬ ‫ﻟﻜﺒ‪ ﴾٦٢﴿ QN‬ﻟﻢ ﺗﺮ ن ﷲ ﻧﺰل ﻣﻦ ﻟﺴﻤﺂء ﻣ‬
‫‪ur‬‬

‫ۡ ۡ َ‬ ‫ََ َ َ َ ٰ َ َ َ َ‬ ‫َ ٰ َ َۡ ۡ‬ ‫َ‬ ‫َ‬

‫َﻣﺎ ‪ IJ‬ﻟﺴ ٰﻤ ٰﻮت َو َﻣﺎ ‪ IJ‬ﻵۡﻹ ۡرض‪َ j‬و ن ﷲ َ ﻟﻬ َﻮ ﻟﻐ‪ &Ö‬ﻟ َﺤﻤ ۡﻴﺪ ﴿‪ ﴾٦٤‬ﻟ ۡﻢ ﺗ َﺮ ن ﷲ َ َﺳ‪ Dَ t‬ﻟﻜ ۡﻢ ﻣﺎ ‪ IJ‬ﻵۡﻹ ۡرض َو ﻟﻔﻠﻚ‬
‫‪- i-‬‬

‫ََ َ َ َََ َ َ َ ۡ َ ٰ َ َ‬
‫‪qu‬‬

‫َ‬ ‫ۡ ۡ َ‬ ‫َ‬
‫ﺂء ۡن ﻘﻊ َﻋˆ‪ I‬ﻵۡﻹ ۡرض ﻵﻹ ﺑﺎذﻧ ٖﻪ‪ j‬ن ﷲ َ ﺑﺎﻟﻨﺎس ﻟ َﺮء ۡو ٌف رﺣ ۡﻴ ٌﻢ ﴿‪َ ﴾٦٥‬و‬ ‫ﺗ ۡﺠﺮ ۡي ‪ IJ‬ﻟ َﺒ’‪ D‬ﺑﺎ ۡﻣﺮ ٖه‪َ j‬و ﻳ ۡﻤﺴﻚ ﻟﺴﻤ‬
‫‪ra‬‬

‫َ‬ ‫َ َۡ ۡ ً َ‬ ‫َ َ ۡۤ َ ۡ َ ۡ َ ۡ ۡ َ ۡ ۡ ۡ َ ۡ ۡ َ َ َ َ‬
‫ﺎن ﻟﻜﻔ ۡﻮ ٌر ﴿‪﴾٦٦‬ﻟ‪É‬ﻞ ﻣ ٍﺔ َﺟ َﻌﻠﻨﺎ َﻣﻨ َﺴ‪É‬ﺎ ﻫ ۡﻢ ﻧﺎﺳﻜ ۡﻮه ﻓﻶَﻹ‬
‫‪n.‬‬

‫ﻫﻮ ﻟﺬي ﺣﻴﺎ‪w‬ﻢ¯ ﺛﻢ ﻳﻤﻴﺘﻜﻢ ﺛﻢ ﻳﺤﻴﻴﻜﻢ‪ j‬ن ﻵﻹﻧﺴ‬

‫‪or‬‬

‫َ َ ٰ َ َ َ‬ ‫َ ََ َ‬ ‫َ َ َ َ‬
‫ﻳﻨﺎزﻋﻨﻚ ‪ IJ‬ﻵۡﻹ ۡﻣﺮ َو ۡدع `ٰ‪َ I‬رﺑﻚ‪ j‬ﻧﻚ ﻟ َﻌˆٰ‪I‬ﻫ ًﺪيﻣ ۡﺴ َﺘﻘ ۡﻴ ٍﻢ﴿‪َ ﴾٦٧‬و ۡن ٰﺟ َﺪﻟ ۡﻮكﻓﻘﻞ ﷲ ۡﻋﻠﻢﺑ َﻤﺎ ۡﻌ َﻤﻠ ۡﻮ َن﴿‪﴾٦٨‬‬
‫‪g‬‬

‫َ‬ ‫َ‬ ‫َ‬ ‫ََ َ َ َ َ ٰ َ َ‬ ‫َۡ‬ ‫ۡ‬ ‫ۡ‬ ‫َ‬ ‫َٰ‬

‫ﷲ ﻳَ ۡﺤﻜﻢ َﺑ ۡﻴﻨﻜ ۡﻢ َﻳ ۡﻮ َم ﻟﻘ ٰﻴ َﻤﺔ ﻓ ۡﻴ َﻤﺎ ﻛﻨﺘ ۡﻢ ﻓ ۡﻴﻪ ﺗﺨ َﺘﻠﻔ ۡﻮ َن﴿‪ ﴾٦٩‬ﻟ ۡﻢ ۡﻌﻠ ۡﻢ ن ﷲ َ _ ۡﻌﻠﻢ َﻣﺎ‪ IJ‬ﻟﺴ َﻤﺂء َو ﻵۡﻹ ۡرض‪ j‬ن‬
‫ۡ ً َ َ َ‬ ‫ٰ َ َ‬ ‫َ ٰ َ َ َ ٰ َ ٌۡ َ َ‬ ‫ٰ َ ٰ‬
‫﴾و _ ۡﻌﺒﺪ ۡو َن ﻣ ۡﻦ د ۡون ﷲ َﻣﺎ ﻟ ۡﻢ ﻳ‪ۡ |á‬ل ﺑ ٖﻪ ﺳﻠ ٰﻄﻨﺎ و َﻣﺎ ﻟ ۡﻴ َﺲ ﻟﻬ ۡﻢ ﺑ ٖﻪ‬ ‫ذﻟﻚ ‪ Iۡ J‬ﻛﺘ ٍﺐ ‪ j‬ن ذﻟﻚ ﻋˆ‪ I‬ﷲ ﻳﺴ‪٧٠﴿ QN‬‬
‫ٰ‬
‫ﻋ ۡﻠ ٌﻢ‪َ j‬و َﻣﺎ ﻟﻠﻈﻠﻤ‪ iَ ۡN‬ﻣ ۡﻦ ﻧَﺼ‪َ ﴾٧١﴿ Qٍ ۡN‬و َذ ﺗ ۡﺘˆٰ‪َ I‬ﻋ َﻠ ۡﻴﻬ ۡﻢ ٰ ٰﻳﺘ َﻨﺎ َﺑﻴ ٰﻨ ٍﺖ َ ۡﻌﺮف ‪ Iۡ J‬وﺟ ۡﻮه ﻟَﺬ ۡﻳ َﻦ َﻛ َ®‪k‬و ﻟۡﻤ ۡﻨ َ‪َj A‬‬
‫‪D‬‬
‫ﻳَ‪َÉ‬ﺎد ۡو َن َﻳ ۡﺴﻄ ۡﻮ َن ﺑﺎﻟَﺬ ۡﻳ َﻦ َﻳ ۡﺘﻠ ۡﻮ َن َﻋ َﻠ ۡﻴﻬ ۡﻢ ٰ ٰﻳﺘ َﻨﺎ ‪j‬ﻗ ۡﻞ َ َﻓﺎﻧَﺒﺌﻜ ۡﻢﺑ َ‪ DË‬ﻣ ۡﻦ ٰذﻟﻜ ۡﻢ‪َ َ j‬ﻟﻨﺎر‪َ j‬و َﻋ َﺪ َﻫﺎ ﷲ ٰ ﻟَﺬ ۡﻳ َﻦ َﻛ َ®‪ۡj k‬‬
‫و‬ ‫ٍ‬
‫َ ََ ٌ َ ۡ َ ۡ َ‪َ ً َ ۡ َۡ َۡ ٰ ۡ ۡ َ ۡ َۡ َ ۡ َ َ Z‬‬ ‫َ َ‬ ‫ۡ ۡ ۡ‬
‫َو ﺑﺌ َﺲ ﻟ َﻤﺼ‪ ﴾٧٢﴿QN‬ﻳﺎﻳ َﻬﺎ ﻟﻨﺎس¡ بﻣﺜﻞ ﻓﺎﺳﺘﻤﻌﻮ ﻟﻪ ‪ j‬ن ﻟﺬﻳﻦﺗﺪﻋﻮن ﻣﻦدون ﷲ ﻟﻦﻳﺨﻠﻘﻮ ذﺑﺎﺑﺎو‬
‫ﻟَﻮ ۡﺟ َﺘ َﻤﻌ ۡﻮ ﻟ َ ‪Z‬ﻪ‪َ j‬و ۡن َﻳ ۡﺴﻠ ۡﺒﻬﻢ ﻟﺬ َﺑﺎب َﺷ ۡﻴ ًﺌﺎ ﻵَﻹ ﻳَ ۡﺴ َﺘ ۡﻨﻘﺬ ۡوه ﻣ ۡﻨﻪ‪َ j‬ﺿﻌ َﻒ َﻟﻄﺎﻟﺐ َو ﻟۡ َﻤ ۡﻄﻠ ۡﻮب ﴿‪َ ﴾٧٣‬ﻣﺎ َﻗ َﺪرو ﷲ ٰ َ‬
‫َ ٰ َ َ ۡ ٌۢ َ ۡ‬ ‫َ‬ ‫َ‬ ‫ۡ َ‬ ‫َٰ َ‬ ‫َ ٰ ََ ٌ َ‬ ‫َ َ‬
‫َﺣﻖ ﻗ ۡﺪر ٖه‪ j‬ن ﷲ َ ﻟﻘﻮي ¿• ۡﻳ ٌﺰ ﴿‪ ﴾٧٤‬ﷲ َﻳ ۡﺼﻄ‪ …ۡ Ù‬ﻣ َﻦ ﻟ َﻤ ‪È‬ﻠ¨ﻜﺔ رﺳﻶًﻹ و ﻣ َﻦ ﻟﻨﺎس‪ j‬ن ﷲ ﺳﻤﻴﻊ ﺑﺼ‪﴾٧٥ۚ ﴿ QN‬‬
‫ٌ‬
‫َ ٰ‬ ‫ََۡ‬ ‫َ َ ۡ َ‬
‫_ ۡﻌﻠﻢ َﻣﺎ َﺑ‪ۡ iَ N‬ﻳﺪ ۡﻳﻬ ۡﻢ َو َﻣﺎ ﺧﻠﻔﻬ ۡﻢ‪َ j‬و `‪ I‬ﷲ ﺗ ۡﺮ َﺟﻊ ﻵۡﻹﻣ ۡﻮر﴿‪﴾٧٦‬‬
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‫"‪only. This copy cannot be uploaded on any website except those of the publisher and the author.‬‬
 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 62

And the people who migrated in the way of God, then were killed or died a natural
death, God shall bless them with a good sustenance. And indeed it is God Who
provides the best sustenance. He shall admit them to a place with which they shall be
pleased and satisfied. And God is indeed knowledgeable and gracious. (58-59)
Hear this thing and moreover he who took revenge equal to what afflicted him, then
he is subjected to oppression, God shall definitely help him. Indeed, God is Forgiving,
Merciful. (60)
This will happen because it is God Who makes the night enter the day and the day
enter the night and God hears all and sees all. This will also happen also because God
w

is the real deity and those which they invoke besides God are all false. And indeed
w

God alone is the Supreme, the Greatest. (61-62)

w

Do you not see that it is God Who sends down water from the heavens; then,
.ta

through it, the earth becomes lush green? Indeed, God is very discerning, well-aware.
In His control is whatever is in the heavens and whatever is in the earth. And only
da

God is self-sufficient and worthy of praise. (63-64)

bb

Do you not see that God has put the things of the earth to your service and the ship
also? It sails in the sea at His bidding. And He is holding the sky lest it should fall
ur

down on the earth, except at His directive. Indeed, God is very gracious to people and
- i-

very merciful. And it is He Who has given life to you. Then He gives death to you;
qu

then He shall bring you back to life. Indeed, a human being is very ungrateful. (65-66)
ra

And We have prescribed a path for each community; so they will tread on it alone.
Then they must not be able to dispute with you in any way in this matter. And keep
n.

calling towards your Lord. Indeed, it is you who is on the straight path. And if they
or

argue with you, tell them: God very well knows what you are doing. God will decide
g

between you on the Day of Judgement in what you are differing. Do you not know
that whatever is in the heavens and the earth is in God’s knowledge? All these things
are written in a register. Indeed, this is very easy for God. (67-70)
And they worship besides God those things about which God has revealed no
sanction and nor do they have any knowledge about them. And no one will be the
helper of these unjust people. And when Our clear revelations are recited before them,
you see revulsion on the faces of these disbelievers. It is as if they will attack those
who are reciting Our revelations to them. Tell them: Should I inform you of a thing of
greater revulsion than this? It is Hell! God has promised it to these people who have
disbelieved and what an evil abode it is! (71-72)
People, an example is cited: So, listen to it attentively. Those who you invoke
besides God cannot even create a fly in spite of all of them trying to. And if a fly
snatches something from them, they cannot even protect it. Those who desire and that
what they desire are both frail. They have not recognized the importance of God the
way it should be. Indeed, God is powerful, dominant upon all. (73-74)
God selects His messengers from the angels the way He does from human beings.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 63

Indeed, God hears and sees all. He knows what is behind and before them, and all
matters turn to Him only. (75-76)

Explanation
ۡ ٰ َۡ ٰ َ ً ًۡ ٰ ََ َ ۤ َ ٰ َ ‫َو ﻟَﺬ ۡﻳ َﻦ َﻫ‬
55
﴾٥٨﴿ iَ N‫ ﻟﺮزﻗ‬QN‫ َو ن ﷲ َ ﻟَﻬﻮَ ﺧ‬j ‫زﻗﻨﻬﻢ ﷲ رزﻗﺎ َﺣ َﺴﻨﺎ‬Qۡ َ Nَ‫ َﺳﺒ ۡﻴﻞ ﷲ ﺛﻢ ﻗﺘﻠ ۡﻮ ۡو َﻣﺎﺗ ۡﻮ ﻟ‬Iۡ J ‫ﺎﺟﺮ ۡو‬
This verse is connected to the glad tidings given earlier gives further glad tidings to
those oppressed Muslims who were forced to migrate from Makkah to protect their
faith as a result of a wave of persecution lest lose by the disbelievers of the Quraysh.
It has been mentioned in verse 169 of Sūrah Āl-i ‘Imrān that those who die for the
ْ َ‫ﺑ‬
w

cause of God are alive and receive sustenance from Him in the life of Barzakh ( ‫ﻞ‬
َۙ ْ َ ْ ْ َ َ ْ ٌ َ ْ َ
w

‫) ﺣﻴﺂء ﻋﻨﺪ رﺑﻬﻢ ﻳﺮزﻗﻮن‬. The same glad tidings are given here to people who migrate from
w

their homes and die on the way though they are not killed. In other words, not merely
.ta

being killed for this cause is martyrdom, even a natural death also has the same status.
ۡ
The word ‫ رزق‬comprehensively signifies all the favours and blessings of God and
da

should not be confined in its meaning. When it is said that God provides the best
bb

sustenance, who can even imagine what He will provide those who left their homes
ur

and all they had for His cause?

- i-

ٰ َ َ َ َ َ ََ
﴾٥٩﴿ ‫ َو ن ﷲ َ ﻟ َ َﻌﻠ ۡﻴ ٌﻢ َﺣﻠ ۡﻴ ٌﻢ‬j ‫ﻪ‬Z ‫ﻟَﻴ ۡﺪﺧﻠﻨﻬ ۡﻢ ﻣ ۡﺪﺧﻶًﻹ ﻳ ۡﺮﺿ ۡﻮﻧ‬
qu

56

َ َ َ
The word ‫ﻪ‬Z ‫ ﻳ ۡﺮﺿ ۡﻮﻧ‬encompasses a whole world of meaning. In other words, a person who
ra
n.

leaves his home for the cause of God and dies during this migration, he should rest
or

assured that he will be admitted into a place where not only all his hopes will be fulfilled
but he will also be given so much more that he cannot even imagine in this world.
g

The attributes of God mentioned imply that such people should rest assured that
whatever they are going through at the hands of the enemies of the truth is in God’s
knowledge. However, since besides being knowledgeable, He is also gracious, He
does not immediately seize His enemies. In fact, He gives them full opportunity to
mend their ways. But these people must remember that one day this respite will end
and they will be brought to justice.

َ ٰ َ ٰ َ ۡ َ َ ۡ َ َ ٰ
57
﴾٦٠﴿ ‫ ن ﷲ َ ﻟ َ َﻌﻔ ٌﻮ ﻏﻔ ۡﻮ ٌر‬j ‫ﻧﻪ ﷲ‬Dَ ¤‫¾…َ َﻋﻠ ۡﻴﻪ ﻟ َ َﻴﻨ‬P ‫ذﻟﻚ َو َﻣ ۡﻦ َﻋﺎﻗ َﺐ ﺑﻤﺜﻞ َﻣﺎ ﻋ ۡﻮﻗ َﺐ ﺑ ٖﻪ ﺛﻢ‬
َ ٰ
The word ‫ ذﻟﻚ‬is the substitute of a whole sentence, as has been explained under

55. And the people who migrated in the way of God, then were killed or died a natural death,
God shall bless them with a good sustenance. And indeed it is God Who provides the best sustenance.
56. He shall admit them to a place with which they shall be pleased and satisfied. And God
is indeed knowledgeable and gracious.
57. Hear this thing and moreover he who took revenge equal to what afflicted him, then he
is subjected to oppression, God shall definitely help him. Indeed, God is Forgiving, Merciful.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 64

verse 30 earlier. The implication is that what has been said is not something
perfunctory in nature. It is a profound reality. Friends and foes alike must fully hear
this. Moreover, it is now declared that if the oppressed Muslims retaliate on equal
footing to defend their life and wealth, they have this permission. And, if after this,
they are further harassed, then their enemies must remember that God is surely going
to help them.
َ ‫ﺎﻗ َﺐ ﺑﻤ ۡﺜﻞ َﻣﺎ ﻋ ۡﻮﻗ‬
َ َ ۡ َ َ َ َ
In the expression
ْ ‫ﻪ‬
ٖ ‫ﺑ‬ ‫ﺐ‬ ‫ﻋ‬ ‫ﻦ‬‫ﻣ‬ ‫و‬ , is used in deference to mujānasah as in ‫دﻧﺎﻫ ْﻢ ﻛ َﻤﺎ‬
ٌَ َ َ َ
‫ َد ﻧ ْﻮ‬and ‫ َﺟ َﺰ ء َﺳﻴﺌ ٍﺔ َﺳﻴﺌﺔ ﻣﺜﻠ َﻬﺎ‬. The words ‫¾…َ َﻋﻠ ۡﻴﻪ‬P ‫ ﺛﻢ‬show that if because of some defensive
measure adopted by the Muslims, the disbelievers commit a further excess against
w

them to dampen their courage so that in future they do no dare take a step to defend
w

their persons and honour, then these disbelievers must remember and the believers
w

must rest assured that God shall never let his happen. He shall definitely come to the
.ta

rescue of His servants. The word “definitely” conceals a whole world of meaning
borne testimony to by later incidents and by history. It may be kept in mind that these
da

glad tidings were given to the Muslims at the time of migration. Later when they
bb

became a force in Madīnah, these same words were stated very clearly. Readers may
ur

look up what is written under verses 39-40.

The sentence “indeed, God is Forgiving, Merciful” has a special import here. Since
- i-

these glad tiding were given right at the time of migration, there was a chance that the
qu

oppressed Muslims might take a hasty step in retaliation, whereas the appropriate time
ra

for this had not arrived as yet. For this reason, the Almighty has reminded them of His
attributes of forgiveness and mercy. Even though Muslims have the right to protect
n.

their life, wealth and honour, however just as God Himself shows mercy to people in
or

spite of their excesses, in a similar way Muslims too must exhibit this attitude to some
g

extent. The time to nab these rebellious people is at hand. In other words, the
implication is that God wants to see a reflection of His attributes in the Muslims.

ۡ ٌۢ ٰ ََ َ َ َ َ ٰ ََ َ ٰ
58
﴾٦١﴿ Qٌ N‫ ﻟ ۡﻴﻞ َو ن ﷲ َ َﺳﻤ ۡﻴﻊ ﺑَﺼ‬IJ ‫ ﻟﻨ َﻬﺎر َو ﻳ ۡﻮﻟﺞ ﻟﻨ َﻬ َﺎر‬IJ ‫ذﻟﻚ ﺑﺎن ﷲ َ ﻳ ۡﻮﻟﺞ ﻟ ۡﻴ َﻞ‬
Stated in this verse is the argument in favour of the promise of divine help
mentioned earlier. These foolish people wrongly think that God does not have any
role in the affairs of this universe. He in fact controls everything. It is He Who enters
the day into the night and vice versa and He is also one who hears and sees all. In
other words He is not deaf and blind so that He is unaware of the mischief caused by
the wrongdoers. Thus when He is the actual controller and also sees and hears all, how
can He remain detached from the governance of this universe? It is essential that He
help those who want to reform this world against those who are creating disorder in it.
How can this be difficult for Him at all when He is able to admit the night into the day

58. This will happen because it is God Who makes the night enter the day and the day enter
the night and God hears all and sees all.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 65

and the day into the night – something which everyone is observing through his eyes.
Without any bother, He can surely obliterate the darkness of disbelief and make the
world shine with the radiance of faith.

ۡ َۡ ۡ ٰ ََ ۡ ََ ۡ ٰ ََ َ ٰ
59
﴾٦٢﴿ QN‫ ﻟﻜﺒ‬Iˆ‫ذﻟﻚ ﺑﺎن ﷲ َ ﻫﻮَ ﻟ َﺤﻖ َو ن َﻣﺎ ﻳَ ۡﺪﻋﻮۡ َن ﻣ ۡﻦ د ۡوﻧ ٖﻪ ﻫﻮَ ﻟ َﺒﺎﻃﻞ َو ن ﷲ َ ﻫﻮَ ﻟ َﻌ‬
Stated in this verse is the second argument: no one should remain under the
misconception that these enemies too have someone to help them. It is only God Who
has full control of this universe. All those whom these people invoke besides Him are
baseless and a mere deception; in fact, they are their own fabrications. God is exalted
w

and mighty. How can these stones and idols be equated with Him? The foolish who
w

worship them as deities are totally unaware of His majesty.

w

ۡ َ ٰ َ ًَ َۡ َ َ ً َ َ َ َ َ ََۡ َ ٰ َ َ َ َ ۡ ََ
﴾٦٣ۚ ﴿ Qٌ N‫ ن ﷲ َ ﻟَﻄ ۡﻴ ٌﻒ ﺧﺒ‬j ‫ة‬Dž‫ﺂء ¯ ﻓﺘ ۡﺼﺒﺢ ﻵۡﻹ ۡرض ﻣﺨ‬
.ta

60
‫ﻟﻢ ﺗﺮ ن ﷲ ﻧﺰل ﻣﻦ ﻟﺴﻤﺂء ﻣ‬
َ َ
َ
da

The words َ‫ ﻟ ۡﻢ ﺗﺮ‬are meant to address each and every individual of a group separately.
bb

In the previous verses, the Almighty has substantiated His promise of help through
His attributes. In this verse, the testimony of the world around human beings is also
ur

added to His attributes. The implication is that keeping in view the current adverse
- i-

circumstances no one should think that God’s help is improbable. Not every one can
qu

understand how God’s mercy will manifest itself and when it will do so. People see
ra

how a land has become dry and desolate with no signs of plant life in it nor any
chance of rain. However, when God wants, His winds bring forth clusters upon
n.

clusters of clouds. Then within the blink of any eye the land becomes drenched with
or

water and becomes lush green. In a similar way, whenever God wants He will send
g

clouds of help to His people even if the apparent circumstances are not conducive.
The attributes of God mentioned at the end of the verse have a very subtle
َ
implication. God is very discerning (‫)ﻟﻄ ۡﻴ ٌﻒ‬, He makes His plans materialize in a way
ۡ َ
that no one has any inkling of them. Since He is well-aware (Qٌ N‫)ﺧﺒ‬, He has knowledge
of the past as well as the future, whereas people only have knowledge of the apparent.

ۡ َۡ ٰ َ َ َ
61
﴾٦٤﴿ ‫& ﻟ َﺤﻤ ۡﻴﺪ‬Ö‫ َو ن ﷲ َ ﻟَﻬﻮَ ﻟﻐ‬j ‫ ﻵۡﻹ ۡرض‬IJ ‫ ﻟﺴ ٰﻤ ٰﻮت َو َﻣﺎ‬IJ ‫ﻪ َﻣﺎ‬Z َ ‫ﻟ‬
This verse reinforces what is said earlier: everything in the heavens and the earth
belongs to Him and is under His control. Hence who can impede His intentions from

59. This will also happen also because God is the real deity and those which they invoke
besides God are all false. And indeed God alone is the Supreme, the Greatest.
60. Do you not see that it is God Who sends down water from the heavens; then, through it,
the earth becomes lush green? Indeed, God is very discerning, well-aware.
61. In His control is whatever is in the heavens and whatever is in the earth. And only God is
self-sufficient and worthy of praise.

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only. This copy cannot be uploaded on any website except those of the publisher and the author."
 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 66

ۡ َۡ
materializing? The attribute ‫( ﻟ َﺤﻤ ۡﻴﺪ‬worthy of praise) is meant to qualify the attribute &Ö‫ﻟﻐ‬
(self-sufficient). The reason was dispel any hopelessness in people because of God
being self-sufficient; they should hope that in spite of being self-sufficient, He is
benevolent to His people. In spite of being aloof, He is with everyone.

ۡ َ َۡ َ َ َ َ ۡ َ َ َ َ َ ۡ ۡ َ َ ۡ ۡ َ َ َ ٰ ََ َ َ
ٖj ‫ ﻵﻹ ۡرض ﻵﻹ ﺑﺎذﻧ‬Iˆ‫ﺂء ن ﻘﻊ َﻋ‬
‫ﻪ‬ ‫ َو ﻳ ۡﻤﺴﻚ ﻟﺴﻤ‬j ‫ ﺑﺎ ۡﻣﺮ ٖه‬D’‫ ﻟ َﺒ‬IJ ‫ ﻵۡﻹ ۡرض َو ﻟﻔﻠﻚ ﺗ ۡﺠﺮ ۡي‬IJ ‫ ﻟَﻜ ۡﻢ ﻣﺎ‬Dَ t‫ﻟ َ ۡﻢ ﺗﺮَ ن ﷲ َ َﺳ‬
َ َ ٰ َ
62
﴾٦٥﴿ ‫ن ﷲ َ ﺑﺎﻟﻨﺎس ﻟ َ َﺮء ۡو ٌف رﺣ ۡﻴ ٌﻢ‬
The implication of this verse is that the respite given to human beings in this world
w

is God’s favour and blessing. Everything of the heavens and earth is serving them –
w

without which they cannot survive – at God’s behest. All things will rebel against
w

human beings and become their enemies were it not so for God’s directive. As an
.ta

example, the sailing of the ship in the sea is cited. It does so because God has put it in
da

their service; otherwise, it would drown in the blink of any eye. Similar is the case of
the sky. Had God not held it, it would have fallen down upon them. An annexing noun
َ
bb

to the effect ‫( ﻣﺨﺎﻓﺔ‬lest) is suppressed before َ ٰ ‫ ۡن‬.َ

َ ٌ َ
The last part of the verse ‫ ن ﷲ َ ﺑﺎﻟﻨﺎس ﻟﺮَء ۡوف رﺣ ۡﻴ ٌﻢ‬implies that all these phenomena bear
ur
- i-

witness that whatever human beings have in this world is not because of their own
knowledge and scientific advancements. It is purely due to God’s mercy and favour. If
qu

the Almighty just displaces a single building block of this universe, the whole of its
ra

edifice will be razed to ground.

n.

The tone of this verse is worthy of note: the threat it harbours for the rebellious
or

elements of the Quraysh is evident from every word. The implication is that they
g

should not hastily demand their punishment. If God is delaying it, it is not because of
any difficulty He is facing; on the contrary, it is because of His mercy and favour so
that they are able to benefit from this and mend their ways.

َ َ َ ۡ ۡ َ ۡ ۡ ۡ َ ۡ ۡ َ ۡ َ ۡ َ ۤۡ َ َ َ
63
﴾٦٦﴿ ‫ﺎن ﻟَﻜﻔ ۡﻮ ٌر‬ ‫ ن ﻵﻹﻧﺴ‬j ‫ﻢ ¯ ﺛﻢ ﻳﻤﻴﺘﻜﻢ ﺛﻢ ﻳﺤﻴﻴﻜﻢ‬w‫و ﻫﻮ ﻟﺬي ﺣﻴﺎ‬
This verse reminds them of the hereafter: if they do not face any torment in this world,
how can they rest at peace; they still have to face the consequences of their deeds in the
hereafter. Everyone has to return to God one day. It is He who has given life and it is He
who gives death and then again He will give life. When creating the first time was not
difficult for Him, how can it pose a difficulty the second time? The last part of the verse
“indeed, a human being is very ungrateful” mentions the real reason for their

62. Do you not see that God has put the things of the earth to your service and the ship
also? It sails in the sea at His bidding. And He is holding the sky lest it should fall down on the
earth, except at His directive. Indeed, God is very gracious to people and very merciful.
63. And it is He Who has given life to you. Then He gives death to you; then He shall bring
you back to life. Indeed, a human being is very ungrateful.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 67

rebelliousness: as far as the message of the Prophet (sws) and the Qur’ān is concerned, it
is totally clear and there cannot be any two opinions about it. It is these people who are
very ungrateful. The word “human being” here refers to these rebellious opponents;
however, to express aversion, they are not directly addressed; instead a general word is
used. This style also encompasses regret and sorrow at their behaviour.

ََ َ َ َ َ َ َ َ ً ۡ َۡ َ
64
﴾٦٧﴿‫ﻫ ًﺪيﻣ ۡﺴ َﺘﻘ ۡﻴ ٍﻢ‬Iٰˆ‫ ﻧﻚ ﻟ َ َﻌ‬j‫ َرﺑﻚ‬Iٰ` ‫ ﻵۡﻹ ۡﻣﺮ َو ۡدع‬IJ ‫ﺎﻫ ۡﻢ ﻧﺎﺳﻜ ۡﻮه ﻓﻶَﻹ ﻳﻨﺎزﻋﻨﻚ‬É‫ﻞ ﻣ ٍﺔ َﺟ َﻌﻠﻨﺎ َﻣﻨ َﺴ‬É‫ﻟ‬
ۡ
The word ‫ َﻣﻨ َﺴﻚ‬has been discussed under verse 34. Here it is used for ways of
worship, the apparent form of divine law and its principles.
w

Earlier in this sūrah, it has been said that in that period the Jews and the Christians
w

were openly siding with the Quraysh. In fact, it was they who were actually fuelling
w

the whole debate. For this reason, the verse refers to them and says that God has
.ta

prescribed a law for each community. The purpose of saying this was that they should
da

worship God according to His law and when He makes a change in this law, they
should whole heartedly accept it. This would make those who are sincere distinct from
bb

the rest. Thus in the time of each messenger, changes have been made in the outward
ur

form of the sharī‘ah and the innovations fabricated by the innovators have also been
- i-

reformed. Those who were seekers of the truth, accepted this reform with full
qu

sincerity. However, the single-track minded and slaves to traditions remained adamant
on their view. Out of their bias for them, they began debating those who argued
ra

against these cherished traditions of theirs. The verse states that similar is the situation
n.

of the Prophet’s opponents: due to their stagnation and prejudice for their jāhiliyyah
or

customs, they are not prepared to give up the path they are treading. Therefore, the
َۡ َ َ َ ََ
Prophet (sws) should no longer show concern for them. The words ‫ ﻵﻹ ۡﻣﺮ‬IJ ‫ﻓﻶﻹ ﻳﻨﺎزﻋﻨﻚ‬
g

imply that he should not give them any opportunity to engage in polemical debates
with him. He should adhere to the straight path of his Lord and also invite them
towards it. If they accept his call, it is fine; otherwise, he should leave them to
themselves. Indeed, he is treading on the straight path. What harm can such a person
incur from those who are treading the wrong path? With a little change of words, this
subject has been brought up at other instances in the Qur’ān. Here are a few examples.
At the end of the discussion on the qiblāh in Sūrah al-Baqarah, it is said:

َۡۡ ۡ ‫ﻞ و ۡﺟ َﻬ ٌﺔ ﻫﻮَ ﻣﻮَﻟ ۡﻴ َﻬﺎ َﻓ‬É‫َو ﻟ‬

(١٤٨ :٢ ) ‫ت‬Qٰ N‫ﺎﺳ َﺘﺒﻘﻮ ﻟﺨ‬ ٍ
And for each there is a fixed a direction towards which it turns. So, excel in the
direction of virtues. (2:148)

64. And We have prescribed a path for each community; so they will tread on it alone.
Then they must not be able to dispute with you in any way in this matter. And keep calling
towards your Lord. Indeed, it is you who is on the straight path.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 68

In Sūrah al-Mā’idah, it is stated:

ۡ ‫ﻜ ۡﻢ َﻓ‬â‫ َﻣﺎ ۤ ٰ ٰﺗ‬Iۡ J ‫ ۡﻢ‬wَ‫ﺂء ﷲ ٰ ﻟ َ َﺠ َﻌ َﻠﻜ ۡﻢ َﻣ ًﺔ َو ﺣ َﺪ ًة َو ﻟٰﻜ ۡﻦ ﻟ َﻴ ۡﺒﻠﻮ‬

‫ﺎﺳ َﺘﺒﻘﻮ‬ َ ‫ َو ﻟ َ ۡﻮ َﺷ‬j ‫ﺎﺟﺎ‬
ً ‫ َﻋ ًﺔ َو ﻣ ۡﻨ َﻬ‬Dۡ © ‫ﻞ َﺟ َﻌ ۡﻠ َﻨﺎ ﻣ ۡﻨﻜ ۡﻢ‬É‫ﻟ‬
ٍ
ٰۡ َ ۡ
(٤٨ :٥) ‫ت‬QN‫ﻟﺨ‬
For each of you, We have ordained a rule and path. And had God pleased, He
could have made you one community, but He wanted to try you by whatever He
has blessed you with. So, try to outdo one another in good deeds. (5:48)
w

Readers may look up the explanation of these verses. I have tried to fully elaborate
w

under them that these verses do not portray any tolerance for the Jews and Christians,
w

as some people have understood. They actually express and declare aversion against
.ta

them.
da

َۡ ۡ ۡ َ َٰ َ َ َ ٰ َ َ
﴾٦٩﴿‫﴾ ﷲ ﻳَ ۡﺤﻜﻢ َﺑ ۡﻴﻨﻜ ۡﻢ ﻳَ ۡﻮ َم ﻟﻘ ٰﻴ َﻤﺔ ﻓ ۡﻴ َﻤﺎ ﻛﻨﺘ ۡﻢ ﻓ ۡﻴﻪ ﺗﺨ َﺘﻠﻔ ۡﻮ َن‬٦٨﴿ ‫َو ۡن ٰﺟ َﺪﻟ ۡﻮكﻓﻘﻞ ﷲ ۡﻋﻠﻢ ﺑ َﻤﺎ ۡﻌ َﻤﻠ ۡﻮ َن‬
bb

65
ur

The Prophet (sws) is advised here not to give others a chance to engage in polemical
- i-

debate with him. However, in spite of this attitude of his, if they take the initiative in
this regard, then he should try to ward them off by saying that God will decide
qu

between them on the Day of Judgement. He is fully aware of what these disbelievers
ra

are doing. In other words, the Prophet (sws) should ignore them and consign their
n.

matter to God. They are intentionally playing pranks and are not ones who can be
or

persuaded through reasoning.

g

ۡ ٰ َ َ ٰ َ َ ٰ َ َ َ َ َ ٰ ََ َ َ َ
66
﴾٧٠﴿ Qٌ N‫ ﷲ ﻳَﺴ‬Iˆ‫ ن ذﻟﻚ َﻋ‬j ‫ ﻛ ٰﺘ ٍﺐ‬Iۡ J ‫ ن ذﻟﻚ‬j ‫ ﻟﺴ َﻤﺂء َو ﻵۡﻹ ۡرض‬IJ ‫ﻟ َ ۡﻢ ۡﻌﻠ ۡﻢ ن ﷲ َ _ ۡﻌﻠﻢ َﻣﺎ‬
Though this verse addresses the Prophet (sws), however the rebuke found in every
word of it is directed at his adversaries. When God is so well-informed that He knows
that is in the heavens and the earth, the Prophet (sws) should consign their matter to
Him. He will deal with them. The words “all these things are written in a register”
augment the threat already sounded. Their implication is that no one should think that
all these are baseless warnings; everyone should know that God has a written record
of every person’s deeds. It has been intricately compiled. Moreover, no one should
think that who can preserve the details of every person in such a minute way. This
might be a tall order for everyone but, as the last part of the verse says, this is

65. And if they argue with you, tell them: God very well knows what you are doing. God
will decide between you on the Day of Judgement in what you are differing.
66. Do you not know that whatever is in the heavens and the earth is in God’s knowledge?
All these things are written in a register. Indeed, this is very easy for God.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 69

something very easy for God.

ۡ َ ۡ ٰ ۡ َ ً ۡ َ ٰ َ
67
﴾٧١﴿ Qٍ N‫ ﻣ ۡﻦ ﻧﺼ‬iَ N‫ َو َﻣﺎ ﻟﻠﻈﻠﻤ‬j ‫| ۡل ﺑ ٖﻪ ﺳﻠ ٰﻄﻨﺎ و َﻣﺎ ﻟ َ ۡﻴ َﺲ ﻟَﻬ ۡﻢ ﺑ ٖﻪ ﻋﻠ ٌﻢ‬á‫َو _ ۡﻌﺒﺪ ۡو َن ﻣ ۡﻦ د ۡون ﷲ َﻣﺎ ﻟ َ ۡﻢ ﻳ‬
This verse clears another misconception. The day God will deliver His verdict with
justice none will be able to help the unjust. The deities and intercessors they associate
with God are baseless. Neither has God sanctioned them nor do they have any
knowledge regarding this matter. If someone associates someone with God without
His permission, then this is tantamount to fabricating a lie against God, which is an act
of greatest injustice. Regarding someone to be a deity without any logical or natural
w

argument to support this claim is like following conjecture and conjecture can never
w

replace knowledge and the truth.

w

َ ٰٰ َ َ ۡ َ َ َ َ َۡ ۡ ََ َ َ ٰ َ َ
.ta

َ
j ‫ﺎد ۡون ﻳَ ۡﺴﻄ ۡﻮن ﺑﺎﻟﺬ ۡﻳ َﻦ ﻳَﺘﻠ ۡﻮن َﻋﻠ ۡﻴﻬ ۡﻢ ﻳﺘﻨﺎ‬Éَ‫ ﻳ‬j Dَ A‫و ﻟﻤﻨ‬k®‫ﻟﺬ ۡﻳ َﻦ ﻛ‬ ‫ وﺟ ۡﻮه‬Iۡ J ‫ َﻋﻠ ۡﻴﻬ ۡﻢ ٰ ٰﻳﺘﻨﺎ َﺑﻴﻨ ٍﺖ ۡﻌﺮف‬Iٰˆ‫َو ذ ﺗ ۡﺘ‬
da

ۡ ۡ ۡ ََ َ ٰ َ َ َ َ َ َ ۡ ٰ ۡ َ ۡ َ ََ ۡ
68
﴾٧٢﴿ QN‫ َو ﺑﺌ َﺲ ﻟﻤَﺼ‬j ‫ ۡو‬k®‫ﻟﺬ ۡﻳ َﻦ ﻛ‬ ‫ وﻋﺪﻫﺎ ﷲ‬j ‫ ﻟﻨﺎر‬j ‫ ﻣﻦ ذﻟﻜﻢ‬Dٍ Ë‫ﻗﻞ ﻓﺎﻧﺒﺌﻜﻢ ﺑ‬
bb

The verb ‫ ﻳَ ۡﺴﻄ ۡﻮ َن‬means “to attack someone.”

ur

The implication is that though they do not have any reasoning in favour of their
- i-

deities but in spite of this such is their bias against monotheism that when they are
qu

presented with lucid arguments in its favour, they writhe in frenzy and their faces
convulse in anger and it looks as if they will attack those who recite these revelations
ra

before them. It is stated that if these people are so infuriated at them, they should be
n.

informed by the Prophet (sws) of a thing that will distort their faces even more and
or

they shall necessarily face it: the fire of Hell and it is a very evil abode.
g

َ َۡ ٰ َ َ َ ۡ ‫ﻳﺎَﻳ َﻬﺎ َﻟﻨﺎس ¡ َب َﻣ َﺜ ٌﻞ َﻓ‬

‫ َو ۡن‬j ‫ﻪ‬Z َ ‫ ن ﻟﺬ ۡﻳ َﻦ ﺗ ۡﺪﻋ ۡﻮ َن ﻣ ۡﻦ د ۡون ﷲ ﻟ َ ۡﻦ ﻳﺨﻠﻘ ۡﻮ ذ َﺑ ًﺎﺑﺎ و ﻟَﻮ ۡﺟ َﺘ َﻤﻌ ۡﻮ ﻟ‬j ‫ﻪ‬Z َ ‫ﺎﺳ َﺘﻤﻌ ۡﻮ ﻟ‬
ۡ ۡ َ َ ۡ ۡ َ ً َ َ
69
﴾٧٣﴿ ‫ ﺿﻌ َﻒ ﻟﻄﺎﻟﺐ َو ﻟ َﻤﻄﻠ ۡﻮب‬j ‫ﻳ ۡﺴﻠ ۡﺒﻬﻢ ﻟﺬ َﺑﺎب ﺷ ۡﻴﺌﺎ ﻵﻹ ﻳَ ۡﺴ َﺘﻨﻘﺬ ۡوه ﻣﻨﻪ‬
This verse depicts the baselessness of their deities with a powerful example.

67. And they worship besides God those things about which God has revealed no
sanction and nor do they have any knowledge about them. And no one will be the helper of
these unjust people.
68. And they worship besides God those things about which God has And when Our clear
revelations are recited before them, you see revulsion on the faces of these disbelievers. It
is as if they will attack those who are reciting Our revelations to them. Tell them: Should I
inform you of a thing of greater revulsion than this? It is Hell! God has promised it to these
people who have disbelieved and what an evil abode it is!
69. People, an example is cited: So, listen to it attentively. Those who you invoke besides God
cannot even create a fly in spite of all of them trying to. And if a fly snatches something from
them, they cannot even protect it. Those who desire and that what they desire are both frail.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 70

The last sentence “those who desire and that what they desire are both frail” subtly
refers to the fact that if a person regards someone to be a deity, it is because this is a
remedy to his own frailty. However, these foolish people have set up deities which are
more helpless than these people themselves. They seek help from the helpless.

َ ٌ َ ٰ َ َ َ ٰ َ
70
﴾٧٤﴿ ‫ ن ﷲ َ ﻟَﻘﻮي ¿• ۡﻳ ٌﺰ‬j ‫َﻣﺎ ﻗ َﺪرو ﷲ َ َﺣﻖ ﻗ ۡﺪر ٖه‬
The verse implies that these people have not given due importance to God’s majesty
and might. He is not someone helpless like their deities. On the contrary, He is very
powerful and dominant. He is fully capable of implementing His intentions and no
w

one can dare impede them.

w

ۡ ٌۢ ٰ َ َ َ ۡ َ َٰ
w

َ
71
﴾٧٥ۚ ﴿ Qٌ N‫ ن ﷲ َ َﺳﻤ ۡﻴﻊ َﺑﺼ‬j ‫ﻠ¨ﻜﺔ رﺳﻶًﻹ و ﻣ َﻦ ﻟﻨﺎس‬È َ‫ ۡ… ﻣ َﻦ ﻟﻤ‬Ù‫ﷲ ﻳَ ۡﺼﻄ‬
.ta

The verse implies that it is sheer naivety of these people that they have started to
da

worship angels considering them to be daughters of God. Angels are not His
bb

daughters or partners. They are in fact His servants. Their only status is that some
ur

special ones among them are selected as His envoys and sent to His messengers.
The attributes of God mentioned at the end simultaneously refer to two important
- i-

realities. Firstly, since God hears and sees all, what need does He have to make
qu

anyone His partner? Secondly, when God has these attributes, He is also watching
ra

over the obligations of the angels – they dare not exceed the prescribed bounds in the
slightest way.
n.

ٰ َ
or

ََۡ َ ۡ َ َ
72
﴾٧٦﴿ ‫ ﷲ ﺗ ۡﺮ َﺟﻊ ﻵۡﻹﻣ ۡﻮر‬I` ‫ َو‬j ‫ ۡﻳﺪ ۡﻳﻬ ۡﻢ َو َﻣﺎ ﺧﻠﻔﻬ ۡﻢ‬iَ N‫_ ۡﻌﻠﻢ َﻣﺎ َﺑ‬
g

Whatever is behind and after these angels is in God’s knowledge. For this reason,
they can neither increase God’s knowledge in any way nor can any of their words and
deeds escape God’s eyes. They are not in a position to claim a piece of knowledge that
God does not have. All matters are presented before God. They are neither presented
before the angels nor will they ever be. On the contrary, reports of the tasks assigned
to these angels are presented before God.

Section VII Verses (77-78)

These are the concluding verses of the sūrah. In the previous verses, the disbelievers

70. They have not recognized the importance of God the way it should be. Indeed, God is
powerful, dominant upon all.
71. God selects His messengers from the angels the way He does from human beings.
Indeed, God hears and sees all.
72. He knows what is behind and before them, and all matters turn to Him only.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 71

of the Quraysh were proven as traitors and deceivers and thereby unworthy of being
the custodians of the House of God and heirs to Abraham’s legacy. At the same time,
it was indicated that the real worthy custodians of this House of God are the Muslims
who had been expelled from there. They had also been given the authority to wage
jihād to liberate the House of God from their occupation and cleanse it from filth.
Now, in these verses, Muslims are being guided to directives that are essential to fulfil
the requisites of this great responsibility.

Text and Translation

ۡ َ َ َۡۡ ۡ َ َ َ َ
IJ ‫﴾ َو َﺟﺎﻫﺪ ۡو‬ã ٧٧﴿ ‫ ﻟ َﻌﻠﻜ ۡﻢ ﻔﻠﺤ ۡﻮ َن‬Qَ N‫ﻳﺎﻳ َﻬﺎ ﻟﺬ ۡﻳ َﻦ ٰ َﻣﻨﻮ ۡرﻛﻌ ۡﻮ َو ۡﺳﺠﺪ ۡو َو ۡﻋﺒﺪ ۡو َرﺑﻜ ۡﻢ َو ﻓ َﻌﻠﻮ ﻟﺨ‬
w

َ ََ َ ٰ
w

ٰ َ
‫ﻜﻢ‬â‫ ﻫﻮَ َﺳﻤ‬j ‫ ﻣﻠﺔ ﺑ ۡﻴﻜ ۡﻢ ۡﺑ ٰﺮﻫ ۡﻴ َﻢ‬j ‫ ٍج‬Dَ ˜َ ‫ ﻟﺪ ۡﻳﻦ ﻣ ۡﻦ‬IJ ‫ﻜ ۡﻢ َو َﻣﺎ َﺟ َﻌ َﻞ َﻋﻠ ۡﻴﻜ ۡﻢ‬â‫ ﻫﻮَ ۡﺟ َﺘ ٰﺒ‬j ‫ﷲ َﺣﻖ ﺟ َﻬﺎد ٖه‬
w

ََ َ َ َ َ َ ۡ ۡ ََ ۡ ََۡ ً ۡ َ ۡ َ َۡ َ َ ٰۡ َ َۡ ۡ َۡ ۡ ۡ
.ta

‫› ﻓﺎﻗ ۡﻴﻤﻮ‬³ ‫ ﻟﻨﺎس‬Iˆ‫آء َﻋ‬ ‫ ﻫﺬ ﻟﻴﻜﻮن ﻟﺮﺳﻮل ﺷﻬﻴﺪ ﻋﻠﻴﻜﻢ و ﺗﻜﻮﻧﻮ ﺷﻬﺪ‬IJ ‫› ﻣﻦ ﻗﺒﻞ و‬ ä iN‫ﻟﻤﺴﻠﻤ‬
da

ۡ َ ۡ َ ٰ َ ٰ َ َ َ
﴾٧٨﴿ QN‫ ۡﻌ َﻢ ﻟﻨﺼ‬m ‫ َو‬Iٰ`‫ﻜ ۡﻢ ﻓﻨ ۡﻌ َﻢ ﻟ َﻤ ۡﻮ‬âٰ‫ ﻫﻮَ َﻣ ۡﻮﻟ‬j ‫ﻮة َو ۡﻋ َﺘﺼﻤ ۡﻮ ﺑﺎﷲ‬w‫ﻟﺼ ٰﻠﻮة َو ٰ ﺗﻮ ﻟﺰ‬
bb
ur

Believers! Keep kneeling and prostrating before your Lord and worshipping Him
- i-

and do righteous deeds that you may succeed. And strive in the way of God in the
qu

most befitting way. It is He Who has selected you and not placed any constraint on
you regarding religion. He has chosen the community of your father – Abraham – for
ra

you. It was he who had earlier named you Muslim and in this Qur’ān also your name
n.

is Muslim so that the messenger bears witness to God’s religion before you and you
or

bear witness to it before other people. So, be diligent in the prayer and pay zakāh and
g

hold strongly to God. He only is your guardian. So, what a good guardian and what a
good helper! (77-78)

Explanation
ۡ َ َۡۡ ۡ َ َ َ َ
73
﴾ã ٧٧﴿ ‫ ﻟ َ َﻌﻠﻜ ۡﻢ ﻔﻠﺤ ۡﻮ َن‬Qَ N‫ﻳﺎﻳ َﻬﺎ ﻟﺬ ۡﻳ َﻦ ٰ َﻣﻨﻮ ۡرﻛﻌ ۡﻮ َو ۡﺳﺠﺪ ۡو َو ۡﻋﺒﺪ ۡو َرﺑﻜ ۡﻢ َو ﻓ َﻌﻠﻮ ﻟﺨ‬
Earlier, as has been indicated, the requisites of the position of leadership were being
stated, glad tidings of which are mentioned in this sūrah. This position is a great
privilege and also a great responsibility. For this reason, kneeling and prostrating were
mentioned the foremost. They actually signify the prayer. However, as pointed out
under verse 112 of Sūrah Tawbah, when a prayer is mentioned in this way, the
purpose is to also refer to attention and focus during the prayer. Also specially alluded
to is the tahajjud prayer adhering to which is essential to become worthy of great
responsibilities. Since, as just indicated, this is an occasion of both of privilege and

73. Believers! Keep kneeling and prostrating before your Lord and worshipping Him and do
righteous deeds that you may succeed.

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 72

responsibility, expressing gratitude and becoming worthy of the responsibility were

other reasons for urging Muslims to show diligence in the prayer. Readers are advised
to look up verse 41 of this sūrah in which Muslims are informed of the responsibilities
of the custodianship of the Ḥaram and what does their Lord expect of them after
entrusting them with this position of leadership.
َ
The words ‫( َو ۡﻋﺒﺪ ۡو َرﺑﻜ ۡﻢ‬keep worshipping Him) mention the specific after the general.
Worship also encompasses obedience. In other words, what is required is worshipping
and showing obedience to Him in all spheres of life.
َۡۡ ۡ
The words Qَ N‫( َو ﻓ َﻌﻠﻮ ﻟﺨ‬and do righteous deeds) are even more general. The
implication is that they should do more virtuous deeds. These deeds refer to ones
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which are not obligatory but are highly recommended and rewarding as a result. They
w

ۡ َ َ
have a great role in shaping the character of a person.
w

The last part ‫( ﻟ َﻌﻠﻜ ۡﻢ ﻔﻠﺤ ۡﻮ َن‬that you may succeed) implies that if Muslims are diligent
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in doing all these deeds, they will become capable enough to be given the position of
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authority in the land that they are being promised. This will also make them worthy of
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success in the hereafter.

ur

ٰ ََ َ َ َ ٰ
‫ﻜﻢ‬â‫ ﻫـﻮَ َﺳـﻤ‬j ‫ ﻣﻠـﺔ ﺑ ۡـﻴﻜ ۡﻢ ۡﺑ ٰـﺮﻫ ۡﻴ َﻢ‬j ‫ ٍج‬Dَ ˜َ ‫ ﻟﺪ ۡﻳﻦ ﻣ ۡﻦ‬IJ ‫ﻜ ۡﻢ َو َﻣﺎ َﺟ َﻌ َﻞ َﻋﻠ ۡﻴﻜ ۡﻢ‬â‫ ﻫﻮَ ۡﺟ َﺘ ٰﺒ‬j ‫ ﷲ َﺣﻖ ﺟ َﻬﺎد ٖه‬IJ ‫َو َﺟﺎﻫﺪ ۡو‬
- i-

َ َ َ َ َ َ َ َ َ ۡ ۡ ََۡ ََۡ ً ۡ َ ۡ َ َۡ َ َ ٰۡ َ َۡ ۡ َۡ ۡ ۡ
‫› ﻓـﺎﻗ ۡﻴﻤﻮ ﻟـﺼ ٰﻠﻮة َو ٰ ﺗـﻮ‬ ³ ‫ ﻟﻨـﺎس‬I‫آء َﻋˆـ‬
qu

‫ ﻫﺬ ﻟﻴﻜﻮن ﻟﺮﺳﻮل ﺷﻬﻴﺪ ﻋﻠﻴﻜﻢ و ﺗﻜﻮﻧﻮ ﺷﻬﺪ‬IJ ‫› ﻣﻦ ﻗﺒﻞ و‬äiN‫ﻟﻤﺴﻠﻤ‬

ۡ َ ۡ َ ٰ َ َٰ
﴾٧٨﴿ QN‫ ۡﻌ َﻢ ﻟﻨﺼ‬m ‫ َو‬Iٰ`‫ﻜ ۡﻢ ﻓﻨ ۡﻌ َﻢ ﻟ َﻤ ۡﻮ‬âٰ‫ ﻫﻮَ َﻣ ۡﻮﻟ‬j ‫ﻮة َو ۡﻋ َﺘﺼﻤ ۡﻮ ﺑﺎﷲ‬w‫ﻟﺰ‬
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74
n.

The verse begins with directing Muslims to strive for the cause of God with their
or

lives and their resources. This is in tandem to the preparation they were earlier
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required to make regarding their conduct. Here the word jihād does not refer to war
for that is dependent on certain conditions. It has already been mentioned in verse 38-
41 earlier. Here it refers to striving for the cause of God through all possible means a
person can muster forٰ the purpose ofٰ making His word superior.
ْ َ
The expression ‫ ﷲ‬IJ is actually ‫ ﺳﺒﻴﻞ ﷲ‬IJ. The words “in the most befitting way”
refer to the fact that this striving should not be half-hearted. It should be done in such
a way that if it costs a person his life, he should be prepared for it.
The God Who is asking them to strive in this way is the one Who has chosen them
for the responsibility of delivering His final message to mankind. This selection has
been made by Him after relieving others whether they are the Quraysh or the Jews

74. And strive in the way of God in the most befitting way. It is He Who has selected you and
not placed any constraint on you regarding religion. He has chosen the community of your father
– Abraham – for you. It was he who had earlier named you Muslim and in this Qur’ān also your
name is Muslim so that the messenger bears witness to God’s religion before you and you bear
witness to it before other people. So, be diligent in the prayer and pay zakāh and hold strongly to
God. He only is your guardian. So, what a good guardian and what a good helper!

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 73

from this position. Hence they should rise to the occasion and do full justice to their
selection of leading other nations of the world. Their determination and resolve should
be exemplary. They are further told that there are no constraints in this religion for
them the way they existed in the religion followed by the Jews. God out of His favour
has protected this religion – which is based on human nature – from all such
constraints and restrictions. The implication is that even though this is a heavy burden,
but they are capable of lifting it.
This religion is the legacy of Abraham (sws) their forefather and whose legacy can
be more cherished than his. It should be kept in mind that here the real addressees are
the Ishmaelites who were not only the progeny of Abraham (sws), they were also very
w

َ ََ
proud of this lineage. َ
w

A verb to effect ‫ َو ﺗﺒﻌ ْﻮ‬can be regarded to be suppressed before ‫ ﻣﻠﺔ ﺑ ۡﻴﻜ ۡﻢ‬or the verb
w

‫ﻜ ۡﻢ‬â‫ ۡﺟ َﺘ ٰﺒ‬can be regarded to encompass the meaning of another verb that suits the
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occasion. I prefer the latter construction in light of verse 2 of Sūrah al-Mā’idah ( ‫ﺿﻴﺖ‬ ْ ‫َر‬
ً ْ ْ َ
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‫)ﻟﻜﻢ ﻵﻺﺳﻶﻹ َﻡ دﻳﻨﺎ‬.

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The words “it was he who had earlier named you Muslim and in this Qur’ān also”
indicate that this religion is the community of Abraham (sws). It was he who named
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them Muslims and then this same name was given to them in this final religion. Some
- i-

scholars regard the antecedent of the pronoun َ‫ ﻫﻮ‬to be God. However, in my opinion, it
ََ
to the prayer of Abraham (sws) mentioned in verse 129 of Sūrah al-Baqarah: ‫َرﺑﻨﺎ‬
qu

refers
َ َ ًَ ْ ًَ َ َ َ َ ْ َ ْ
‫ ﻟﻚ َوﻣﻦ ذرﻳﺘﻨﺂ ﻣﺔ ﻣﺴﻠﻤﺔ ﻟﻚ‬iN‫( َو ْﺟ َﻌﻠﻨﺎ ﻣ ْﺴﻠ َﻤ‬Our Lord! And make us obedient to you and
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institute from our progeny a Muslim nation). The purpose of referring to this name in
n.

this supplication is to encourage Muslims by informing them that they are the
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manifestation of their father’s prayer. Thus they should always keep this historical fact
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in mind.
It should not be misconstrued from the verse that the word Islam or Muslim was
used by Abraham (sws) for the first time. Islam is the nature of all objects of this
universe, as is indicated in verse 82 of Sūrah Āl ‘Imrān. All prophets have always
followed Islam. The only thing is that Abraham (sws) had prayed that a community
emerge from the progeny of Ishmael and named it Muslim. Thus when this
community emerged, God َ gave it the same name.
َ َ َ َ ۡ ۡ َ َ ۡ ََۡ ً ۡ َ ۡ َ َۡ َ
What is discussed in ‫ ﻟﻨﺎس‬Iˆ‫آء َﻋ‬ ‫( ﻟﻴﻜﻮن ﻟﺮﺳﻮل ﺷﻬﻴﺪ ﻋﻠﻴﻜﻢ و ﺗﻜﻮﻧﻮ ﺷﻬﺪ‬so that the messenger
bears witness to God’s religion before you and you bear witness to it before other
ًَ َْ َ ََ
people) has also been mentioned in verse 142 of Sūrah al-Baqarah thus: ‫ ْﻢ أﻣﺔ‬w‫ﺬﻟﻚ َﺟ َﻌﻠﻨﺎ‬w‫َو‬
َ ‫( َو َﺳ ًﻄﺎ َﻟﺘﻜﻮﻧﻮ ﺷ َﻬ َﺪ َء َﻋ َﻠﻰ َﻟﻨﺎس َوﻳَﻜ‬and similarly, We have made you an
ً‫ﻮن َﻟﺮﺳﻮل َﻋ َﻠ ْﻴﻜ ْﻢ َﺷﻬﻴﺪ‬
intermediate community so that you be witnesses to God’s religion before people, and
the messenger be such a witness before you). The part of the verse under discussion
refers to the purpose of selection: God has selected them after removing others from
this position so that just as His messenger bears witness to His religion before them,
they should bear witness to it before mankind until the Day of Judement. The nature

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 Tadabbur e Quran – Vol.5 Sūrah al-Ḥajj (22) 74

of bearing this witness has been discussed under verse 143 of Sūrah al-Baqarah.
Verse 77 began with the mention of the prayer and the reason for this was indicated
there. The sūrah now ends emphasizing the prayer and zakāh with the words: “so, be
diligent in the prayer and pay zakāh and hold strongly to God. He only is your
guardian; so, what a good guardian and what a good helper.” Here the directive to be
adhere to the prayer and pay zakāh is with reference to the responsibility of “bearing
witness to God’s religion before mankind” imposed on this community. On these two
pillars stands the whole edifice of religion.75 As long as people follow them, religion
will be followed, and vice versa. ٰ ٰ
There is no difference in the expressions ‫ َو ۡﻋ َﺘﺼﻤ ۡﻮ ﺑﺎﷲ‬and ‫ َو ۡﻋ َﺘﺼﻤ ۡﻮ ﺑ َﺤ ْﺒﻞ ﷲ‬. This is the
w
w

remedy being suggested to the hardships that will be faced in this cause: they should
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adhere to their stance with full resolve and keep their Lord in remembrance and hold
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fast to His Book. Moreover, they should show full faith in His help because He is the
best of Guardians and the best of Helpers.
َ َ
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With these words, the explanation of this sūrah comes to its completion. ‫ َد ْﻋ ٰﻮﻧﺎ ن‬D‘ ٰ ‫َو‬
َiْN‫( ﻟْ َﺤ ْﻤﺪ ﷲ ٰ َرب ﻟْ ٰﻌ َﻠﻤ‬and our last words are that all gratitude is for God, Lord of the
bb
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worlds).
- i-

Raḥmānābād
qu

6th July 1973

ra
n.

_________
or
g

75. For details, see: Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 1, 197-199.

© "All rights of this book are reserved for the publisher and the author. This copy is for reading purpose
only. This copy cannot be uploaded on any website except those of the publisher and the author."