بسم الله الرحمان الرحيم
Bismi Allahi alrrahmani alrraheemi
In the name of God, the Gracious, the Compassionate.
In the name of God, the Almighty, the Merciful.
In the name of God, The Most Gracious, The Dispenser of Grace:
In the name of GOD, Most Gracious, Most Merciful. ,
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Bismillâhir rahmânir rahîm.
Rahman, Rahim Allah'ın ismiyle
Rahman ve Rahim Allah'ın adıyla...
RAHMÂN, RAHÎM ALLAH ADINA
Rahman ve Rahim olan Allah'ın adıyla
22:1 ياايها الناس اتقوا ربكم ان زلزلة الساعة شىء عظيم
22:1 Ya ayyuha alnnasuittaqoo rabbakum inna zalzalata alssaAAati shay-onAAatheemun
22:1 O people, be aware of your Lord, for the quaking of the moment is a terrible thing.
22:1 Opeople, be aware of your Lord, for the quaking of the Hour is a terrible thing.
22:1 O men! Be conscious of your Sustainer: for, verily the violent convulsion of the Last Hour will be an awesome thing!
22:1 O people, you shall reverence your Lord, for the quaking of the Hour is something horrendous.,
22:1 O Mankind! Be mindful of your Lord so that you may journey through life in blissful honor and security. (If you fail to bring the house of humanity to order), the Hour will quake the earth with awesome wars.1
This is the 22nd Surah of the Qur’an. It has 78 verses. As usual this Surah embraces concepts and commands in a beautiful diversity. The Qur’an maintains a unique literary style that wherever we open the Book, we feel instantly connected. In my humble opinion, cover to cover reading with understanding of the Book of God twice in a whole lifetime enables us to enjoy its grandeur whenever and wherever we open it. Revisiting the Book for reference and consultation must go along regularly throughout life for our own good.
Pilgrimage to the Sacred Masjid of Makkah has been ordained for all humanity with its prime objective being to seek solutions of all human conflicts and attain universal unity. Hajj does in fact mean ‘determination for a noble cause’. The traditional, ritualistic approach to Hajj comes from Pre-Islamic times and has no basis in the Qur’an.
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
22:2 يوم ترونها تذهل كل مرضعة عما ارضعت وتضع كل ذات حمل حملها وترى الناس سكارىا وما هم بسكارىا ولاكن عذاب الله شديد
22:2 Yawma tarawnaha tathhalu kullumurdiAAatin AAamma ardaAAat watadaAAukullu thati hamlin hamlaha wataraalnnasa sukara wama hum bisukarawalakinna AAathaba Allahi shadeedun
22:2 The moment you see it, every nursing mother will leave her suckling child, and every pregnant one will miscarry, and you will see the people drunk while they are not drunk, but the retribution of God is most severe.
22:2 The moment you see it, every nursing mother will leave her suckling child, and every pregnant one will miscarry, and you will see the people intoxicated while they are not intoxicated, but the retribution of God is most severe.
22:2 On the Day when you behold it, every woman that feeds a child at her breast will utterly forget her nursling, and every woman heavy with child will bring forth her burden [before her time]; and it will seem to thee that all mankind is drunk,1 although they will not be drunk - but vehement will be [their dread of] God's chastisement.2
Lit., "thou shalt see [or "behold"] mankind drunk", i.e., behaving as if they were drunk. The illusory purely subjective character of this "seeing" - implied it the use of the singular form tara ("thou shalt see") after the plural "you" employed in the first clause of this verse - justifies the rendering "it will seem to thee that ", etc.
My interpolation of the words "their dread of" is based on the statement in 21:103 that, as far as the righteous are concerned, "the supreme awesomeness [of the Day of Resurrection] will cause them no grief'' despite the dread with which it will overwhelm every human being.
22:2 The day you witness it, even a nursing mother will discard her infant, and a pregnant woman will abort her fetus. You will see the people staggering, as if they are intoxicated, even though they are not intoxicated. This is because GOD's retribution is so awesome.,
22:2 On the Day when you see it (wars of such intensity that) even a nursing mother would forget her infant, and the pregnant would abort her fetus. And it will seem to you that all mankind is drunk, although they will not be drunk. But the Divine requital is a tremendous thing.
22:3 ومن الناس من يجادل فى الله بغير علم ويتبع كل شيطان مريد
22:3 Wamina alnnasi man yujadilufee Allahi bighayri AAilmin wayattabiAAu kulla shaytaninmareedin
22:3 Among the people there are those who argue regarding God without knowledge, and follow every rebellious devil.
22:3 And from the people is he who argues regarding God without knowledge, and he follows every rebellious devil.
22:3 And yet, among men there is many a one who argues about God without having any knowledge [of Him], and follows every rebellious satanic force3
See first half of note 16 on 15:17.
22:3 Among the people, there are those who argue about GOD without knowledge, and follow every rebellious devil.,
22:3 And yet, among people there are those who argue about God without attaining knowledge, and follow every rebellious satanic force.
22:4 كتب عليه انه من تولاه فانه يضله ويهديه الىا عذاب السعير
22:4 Kutiba AAalayhi annahu man tawallahufaannahu yudilluhu wayahdeehi ila AAathabi alssaAAeeri
22:4 It was decreed for him that any who follow him, he will mislead him, and guide him to the retribution of fire.
22:4 Itwas decreed for him that any who follow him, he will mislead him, and guide him to the retribution of Fire.
22:4 about which it has been decreed that whoever entrusts himself to it, him will it lead astray and guide towards the suffering of the blazing flame!
22:4 It is decreed that anyone who allies himself with him, he will mislead him and guide him to the agony of Hell.,
22:4 For the rebellious desire it has been decreed that whoever befriends it, certainly, it will mislead him and guide him to the retribution of the Flame.
22:5 ياايها الناس ان كنتم فى ريب من البعث فانا خلقناكم من تراب ثم من نطفة ثم من علقة ثم من مضغة مخلقة وغير مخلقة لنبين لكم ونقر فى الارحام ما نشاء الىا اجل مسمى ثم نخرجكم طفلا ثم لتبلغوا اشدكم ومنكم من يتوفىا ومنكم من يرد الىا ارذل العمر لكيلا يعلم من بعد علم شيا وترى الارض هامدة فاذا انزلنا عليها الماء اهتزت وربت وانبتت من كل زوج بهيج
22:5 Ya ayyuha alnnasuin kuntum fee raybin mina albaAAthi fa-inna khalaqnakummin turabin thumma min nutfatin thumma minAAalaqatin thumma min mudghatin mukhallaqatin waghayrimukhallaqatin linubayyina lakum wanuqirru fee al-arhami manashao ila ajalin musamman thumma nukhrijukum tiflanthumma litablughoo ashuddakum waminkum man yutawaffawaminkum man yuraddu ila arthali alAAumuri likaylayaAAlama min baAAdi AAilmin shay-an watara al-ardahamidatan fa-itha anzalna AAalayhaalmaa ihtazzat warabat waanbatat min kulli zawjin baheejin
22:5 O people, if you are in doubt as to the resurrection, then We have created you from dirt, then from a seed, then from an embryo, then from a fetus developed and undeveloped so that We make it clear to you. We settle in the wombs what We wish to an appointed time, then We bring you out a child, then you reach your maturity, and of you are those who will pass away, and of you are those who are sent to an old age where he will not be able to learn any new knowledge after what he already has. You see the land still, but when We send down the water to it, it vibrates and grows, and it brings forth of every lovely pair.1
According to modern biology, the normal period for pregnancy, starting from fertilization until birth is 38 weeks and 266 days. See 46:15.
22:5 O people, if you are in doubt as to the resurrection, then We have created you from dust, then from a seed, then from an embryo, then from a fetus developed and undeveloped so that We make it clear to you. And We settle in the wombs what We wish to an appointed time, then We bring you out a child, then you reach your maturity, and of you are those who will pass away, and of you are those who are sent to an old age where he will not be able to learn any new knowledge after what he already has. And you see the land still, but when We send down the water to it, it vibrates and grows, and it brings forth of every lovely pair.
22:5 O MEN! If you are in doubt as to the [truth of] resurrection, [remember that,] verily, We have created [every one of] you out of dust, then out of a drop of sperm, then out of a germ-cell, then out of an embryonic lump complete [in itself] and yet incomplete4 so that We might make [your origin] clear unto you. And whatever We will [to be born] We cause to rest in the [mothers'] wombs for a term set [by Us], and then We bring you forth as infants and [allow you to live] so that [some of] you might attain to maturity: for among you are such as are caused to die [in childhood], just as many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well.5 And [if, O man, thou art still in doubt as to resurrection, consider this:] thou canst see the earth dry and lifeless - and [suddenly,] when We send down waters upon it, it stirs and swells and puts forth every kind of lovely plant!
This rendering conforms with the interpretation of the phrase mukhallaqah wa-ghayr mukhallaqah by Ibn Abbas and Qatadah (the latter quoted by Tabari and the former by Baghawi), alluding to the various stages of embryonic development, In addition, Tabari explains the expression ghayr mukhallaqah as denoting the stage at which the embryonic lump (mudghah) has as yet no individual life - or, in his words, "when no soul has as yet been breathed into it" (la yunfakh fiha ar-ruh). As regards the expression "created out of dust", it is meant to indicate man's lowly biological origin and his affinity with other "earthy'' substances; see in this connection the second half of note 47 on 3:59, and note 4 on 23:12.
See note 79 on 16:70.
Where Did We Come From?22:5 O people, if you have any doubt about resurrection, (remember that) we created you from dust, and subsequently from a tiny drop, which turns into a hanging (embryo), then it becomes a fetus that is given life or deemed lifeless. We thus clarify things for you. We settle in the wombs whatever we will for a predetermined period.22 We then bring you out as infants, then you reach maturity. While some of you die young, others live to the worst age, only to find out that no more knowledge can be attained beyond a certain limit. Also, you look at a land that is dead, then as soon as we shower it with water, it vibrates with life and grows all kinds of beautiful plants.,
The Quran's mathematical miracle is based on the number 19. As it turns out, this number represents the Creator's signature on His creations. Thus, you and I have 209 bones in our bodies (209=19x11). The length of pregnancy for a full term fetus is 266 days (19x14) (Langman's Medical Embryology, T. W. Sadler, Page 88, 1985).
22:5 O Mankind! If you are in doubt that one day you will be resurrected back to life, (consider the process of your own evolution.) We have created you in stages: From inorganic matter, then from male and female gametes, then from a zygote, then from an embryo, shapely and first shapeless. We thus clearly explain things for you. The embryo and then the fetus stay in the womb until an appointed term according to Our laws. Then We bring you forth as infants and carry you to maturity. While some of you die young, others live to the feeblest old age so that they know nothing after knowing much. You see a dry barren land, but when We send down water on it, it vibrates with life and grows all kinds of beautiful plants.2
Recapturing the earlier stages of evolution, We initiated life from inorganic matter, the clay, and hydrated clay. Through it We brought forth the single life cell that divided into the male and the female cells. Thus procreation came into play. Further on the road to evolution - male and female gametes join, a clot, a little lump of flesh, turning into the embryo that ‘hangs’ in the womb. The embryo is partly formed and partly unformed, until it becomes the fetus and then assumes the final evident proportions. For the origin of life on the planet and creation of the human being, herein are some important references on Evolution for the research minded reader: 4:1, 6:2, 6:38, 6:98, 7:11, 7:189, 11:6, 15:26, 21:30, 22:5, 23:12, 24:45, 25:54, 30:20, 31:28, 32:7, 35:11, 36:77, 37:11, 39:6, 40:64, 51:49, 53:45, 55:14, 76:2, 86:5, 96:1
22:6 ذالك بان الله هو الحق وانه يحى الموتىا وانه علىا كل شىء قدير
22:6 Thalika bi-anna Allaha huwa alhaqquwaannahu yuhyee almawta waannahu AAala kullishay-in qadeerun
22:6 That is because God is the truth, and He gives life to the dead, and He is capable of all things.
22:6 That is because God is the truth, and He gives life to the dead, and He is capable of all things.
22:6 All this [happens] because God alone is the Ultimate Truth,6 and because He alone brings the dead to life, and because He has the power to will anything.
See surah 20 note 99.
22:6 This proves that GOD is the Truth, and that He revives the dead, and that He is Omnipotent.,
22:6 All this happens because God alone is the Ultimate Truth and He alone revives the dead and because He has Supreme Control over all things and events.
22:7 وان الساعة ءاتية لا ريب فيها وان الله يبعث من فى القبور
22:7 Waanna alssaAAata atiyatunla rayba feeha waanna Allaha yabAAathu manfee alquboori
22:7 The moment is coming, there is no doubt in it, and God will resurrect those who are in the graves.
22:7 And the Hour is coming, there is no doubt in it, and God will resurrect those who are in the graves.
22:7 And [know, O man] that the Last Hour is bound to come, beyond any doubt, and that God will [indeed] resurrect all who are in their graves.
22:7 And that the Hour is coming, no doubt about it, and that GOD resurrects those who are in the graves.,
22:7 And know that the Hour is bound to come, beyond any doubt, and that God will certainly resurrect all who are in their graves. (And He will raise humanity onto their feet, just as He will raise the dead from their disintegrated states, whether in graves or in the oceans, in ashes, their scattered pieces sprayed about, or in the bellies of the fish and the birds etc.)
22:8 ومن الناس من يجادل فى الله بغير علم ولا هدى ولا كتاب منير
22:8 Wamina alnnasi man yujadilufee Allahi bighayri AAilmin wala hudan walakitabin muneerin
22:8 From people are those who argue regarding God with no knowledge nor guidance nor an enlightening book.
22:8 And from the people are those who argue regarding God with no knowledge nor guidance nor enlightening Book.
22:8 And yet, among men there is many a one that argues about God without having any knowledge [of Him], without any guidance, and without any light-giving revelation
A Common Occurrence22:8 Among the people there is the one who argues about GOD without knowledge, and without guidance, and without an enlightening scripture.,
22:8 And yet, among people there are those who argue about God without attaining knowledge, guidance and without any light-giving revelation. [22:3]
22:9 ثانى عطفه ليضل عن سبيل الله له فى الدنيا خزى ونذيقه يوم القيامة عذاب الحريق
22:9 Thaniya AAitfihi liyudillaAAan sabeeli Allahi lahu fee alddunyakhizyun wanutheequhu yawma alqiyamati AAathabaalhareeqi
22:9 Bending his side to misguide from the path of God. He will have humiliation in the world and We will make him taste on the day of Resurrection the retribution of burning.
22:9 Bending his side to misguide from the path of God. He will have humiliation in the world and We will make him taste on the Day of Resurrection the retribution of burning.
22:9 scornfully turning aside [from the truth] so as to lead [others] astray from the path of God. Disgrace [of the spirit] is in store for him in this world;7 and on the Day of Resurrection We shall make him taste suffering through fire;
Since many unrighteous people apparently "prosper" in this world, it is clear that the disgrace of which the above verse speaks is of a moral nature - namely, a gradual coarsening of all moral perceptions and, thus, a degradation of the spirit.
22:9 Arrogantly he strives to divert the people from the path of GOD. He thus incurs humiliation in this life, and we commit him on the Day of Resurrection to the agony of burning. 10. This is what your hands have sent ahead for you. GOD is never unjust towards the people.,
22:9 Turning away in pride to divert people from the path of God. Disgrace is in store for them in this world. And on the Day of Resurrection We will make them taste the doom of burning.
22:10 ذالك بما قدمت يداك وان الله ليس بظلام للعبيد
22:10 Thalika bima qaddamat yadakawaanna Allaha laysa bithallaminlilAAabeedi
22:10 That is for what your hands have brought forth, and God does not wrong the servants.
22:10 That is for what your hands have delivered, and God does not wrong the servants.
22:10 [and he shall be told:] This is an outcome of what thine own hands have wrought - for, never does God do the least wrong to His creatures!"
22:10 Saying, “This is what you sent before with your own hands, for God is no oppressor of His servants.
22:11 ومن الناس من يعبد الله علىا حرف فان اصابه خير اطمان به وان اصابته فتنة انقلب علىا وجهه خسر الدنيا والءاخرة ذالك هو الخسران المبين
22:11 Wamina alnnasi man yaAAbuduAllaha AAala harfin fa-in asabahukhayrun itmaanna bihi wa-in asabat-hu fitnatuninqalaba AAala wajhihi khasira alddunya waal-akhiratathalika huwa alkhusranu almubeenu
Those Who Conditionally Serve God22:11 Among the people there is he who serves God hesitantly. So if good comes to him, he is content with it; and if an ordeal comes to him, he makes an about-face. He has lost this world and the Hereafter. Such is the clear loss.
22:11 Andfrom the people there is he who serves God nervously. So if good comes to him, he is content with it; and if an ordeal comes to him, he makes an about-face. He has lost this world and the Hereafter. Such is the clear loss.
22:11 And there is, too, among men many a one who worships God on the border-line [of faith]:8 thus, if good befalls him, he is satisfied with Him; but if a trial assails him, he turns away utterly,9 losing [thereby both] this world and the life to come: [and] this, indeed, is a loss beyond compare!10
I.e., wavering between belief and disbelief, and not really committed to either.
Lit., "he turns about on his face'' - the "face" (wajh) of man signifying metonymically his whole being.
Lit., "the [most] obvious loss''.
22:11 Among the people there is the one who worships GOD conditionally. If things go his way, he is content. But if some adversity befalls him, he makes an about-face. Thus, he loses both this life and the Hereafter. Such is the real loss.,
22:11 And among people there is the one who serves God conditionally. If things go his way, he is content. But if some adversity touches him he turns about on his face, losing both, this world and the Hereafter. That is certainly a manifest loss.3
4:143. Face = Whole-being. He turns away completely
22:12 يدعوا من دون الله ما لا يضره وما لا ينفعه ذالك هو الضلال البعيد
22:12 YadAAoo min dooni Allahi ma layadurruhu wama la yanfaAAuhu thalikahuwa alddalalu albaAAeedu
22:12 He calls upon besides God what will not harm him and what will not benefit him. Such is the far straying.
22:12 He calls upon besides God what will not harm him and what will not benefit him. Such is the far straying.
22:12 [By behaving thus,] he invokes, instead of God, something that can neither harm nor benefit him:11 [and] this is indeed the utmost one can go astray.12
By failing to commit himself unreservedly to the faith which he professes, man is often inclined to attribute to all manner of extraneous forces, be they real or imaginary, a decisive "influence" on his own destiny, and thus invests them, as it were, with divine qualities.
Lit., "this, this (dhalika huwa) is the straying far-away". For an explanation of my paraphrase, see note 25 on the last sentence of 14:18.
22:12 He idolizes beside GOD what possesses no power to harm him or benefit him; such is the real straying.,
22:12 He calls, instead of God, on what neither can harm him nor benefit him. That is the utmost straying.
22:13 يدعوا لمن ضره اقرب من نفعه لبئس المولىا ولبئس العشير
22:13 YadAAoo laman darruhu aqrabu minnafAAihi labi/sa almawla walabi/sa alAAasheeru
22:13 He calls on those who harm him more than they benefit him. What a miserable patron, and what a miserable companion.2
22:13 He calls on those who harm him more than they benefit him. What a miserable patron, and what a miserable companion.
22:13 [And sometimes] he invokes [another human being] one that is far more likely to cause harm than benefit: vile, indeed, is such a patron and vile the follower!13
The interpolation of "another human being'' in the opening clause of this verse is necessitated by the relative pronoun man ("one that'' or "who"), which almost always relates to an animate person - in this case a human being who, by allowing himself to be idolized by those who "worship God on the border-line of faith" causes infinite spiritual harm to himself and to his followers.
22:13 He idolizes what is more apt to harm him than benefit him. What a miserable lord! What a miserable companion!,
22:13 He calls to him whose harm is nearer than his benefits, an evil master, and an evil follower.
22:14 ان الله يدخل الذين ءامنوا وعملوا الصالحات جنات تجرى من تحتها الانهار ان الله يفعل ما يريد
22:14 Inna Allaha yudkhilu allatheenaamanoo waAAamiloo alssalihati jannatintajree min tahtiha al-anharu inna AllahayafAAalu ma yureedu
22:14 God admits those who acknowledge and promote reforms to gardens with rivers flowing beneath them. God does as He wishes.
22:14 Godadmits those who believe and do good works to estates with rivers flowing beneath them. God does as He wishes.
22:14 VERILY, God will admit those who have attained to faith and have done righteous deeds into gardens through which running waters flow: for, behold, God does whatever He wills.
22:14 GOD admits those who believe and lead a righteous life into gardens with flowing streams. Everything is in accordance with GOD's will.,
22:14 Surely, God will admit those who have attained belief and fulfill the needs of others, into Gardens beneath which rivers flow. For, all things happen according to the laws that God has willed to design.
22:15 من كان يظن ان لن ينصره الله فى الدنيا والءاخرة فليمدد بسبب الى السماء ثم ليقطع فلينظر هل يذهبن كيده ما يغيظ
22:15 Man kana yathunnu anlan yansurahu Allahu fee alddunya waal-akhiratifalyamdud bisababin ila alssama-i thummaliyaqtaAA falyanthur hal yuthhibannakayduhu ma yagheethu
Put in God Your Full Trust22:15 Whosoever thinks that God will not grant him victory in this world and the Hereafter, then let him extend his request to the heaven via some means, then let him cut off and see whether this action the cause of his anger.3
The traditional rendering of verse 22:15 is so bad that it turns into an absurdity, into a joke. The amazing thing is that anyone who studies the Quran should easily understand its meaning, since the expressions are used in other verses and contexts. Instead of first looking at the usage of words and expression in other parts of the Quran, the traditional translators look for inspiration form the early commentators who mostly relied heavily on hadith hearsay. Regardless of the source, with the exception of a few, such as Muhammed Asad, Muhammed Ali, and Rashad Khalifa, many translations have duplicated the bizarre and absurd traditional rendering. For a detailed discussion of this verse, see the Sample Comparisons section in the Introduction. See 6:41.
22:15 Whoever thinks that God will not grant him victory in this world and the Hereafter, then let him extend his reasons to the heavens, then let him cease and see whether this action has removed the cause of his anger.
22:15 If anyone thinks that God will not succour him14 in this world and in the life to come, let him reach out unto heaven by any [other] means and [thus try to] make headway:15 and then let him see whether this scheme of his will indeed do away with the cause of his anguish.16
I.e., that God is not enough to succour him: obviously an allusion to the type of man who "worships God on the border-line of faith'' (verse 11 above) and therefore doubts His power to guide men towards happiness in this world and in the hereafter. The assumption of the majority of the commentators that the personal pronoun "him'' relates to the Prophet Muhammad is, to my mind, very far-fetched and certainly not warranted by the context.
The rendering of la-yaqta as "let him [try to] make headway'' is based on the accepted, tropical use of the verb qataa (lit., "he cut'') in the sense of "traversing a distance'': and this is the interpretation of yaqta by Abu Muslim (as quoted by Razi). The expression "by any [other] means" (bi-sabab) relates to what has been said in verses 12-13 above.
Lit., "that which causes anger'' or "exasperation", i.e., anguish at finding himself helpless and abandoned.
Happiness Now, and Forever22:15 If anyone thinks that GOD cannot support him in this life and in the Hereafter, let him turn completely to (his creator in) heaven, and sever,
22:15 If anyone thinks that God cannot help him in this world and in the life to come, let him reach out to the heaven by any other means and thus try to make headway. And then let him see whether his approach will dispel the cause of his anguish.
22:16 وكذالك انزلناه ءايات بينات وان الله يهدى من يريد
22:16 Wakathalika anzalnahu ayatinbayyinatin waanna Allaha yahdee man yureedu
22:16 As such, We have sent down clear signs, and God guides whomever He wishes.4
22:16 Andas such, We have sent down clear revelations, and God guides whoever He wishes.
22:16 And thus have We bestowed from on high this [divine writ] in the shape of clear messages: for [thus it is] that God guides him who wills [to be guided].17
Or: "God guides aright whomever He wills". For an explanation of the rendering adopted by me, see note 4 on 14:4.
22:16 We have thus revealed clear revelations herein, then GOD guides whoever wills (to be guided).,
22:16 And thus We have revealed the Qur’an in simple and plain verses. God guides him who seeks guidance.
22:17 ان الذين ءامنوا والذين هادوا والصابين والنصارىا والمجوس والذين اشركوا ان الله يفصل بينهم يوم القيامة ان الله علىا كل شىء شهيد
22:17 Inna allatheena amanoo waallatheenahadoo waalssabi-eena waalnnasarawaalmajoosa waallatheena ashrakoo inna Allahayafsilu baynahum yawma alqiyamati inna AllahaAAala kulli shay-in shaheedun
22:17 Those who acknowledge, the Jews, the Converts, the Nazarenes, the Zoroastrians, and those who have set up partners; God will separate between them on the day of Resurrection. For God is witness over all things.
22:17 Surely those who believe; and those who are Jewish, and the Sabians, and the Nazarenes, and the Majoos; and those who were polytheists; God will separate between them on the Day of Resurrection. For God is witness over all things.
22:17 Verily, as for those who have attained to faith [in this divine writ], and those who follow the Jewish faith, and the Sabians,18 and the Christians, and the Magians,19 [on the one hand,] and those who are bent on ascribing divinity to aught but God, [on the other,]20 verily, God will decide between them on Resurrection Day: for, behold, God is witness unto everything.
See surah 2 note 49.
Al-majus: the followers of Zoroaster or Zarathustra (Zardusht), the Iranian prophet who lived about the middle of the last millennium B.C, and whose teachings are laid down in the Zend-Avesta. They are represented today by the Gabrs of Iran and, more prominently, by the Parsis of India and Pakistan. Their religion, though dualistic in philosophy, is based on belief in God as the Creator of the universe.
The Christians and the Magians (Zoroastrians) are included in the first category, for although they do ascribe divine qualities to other beings beside God, they regard those beings, fundamentally, as no more than manifestations - or incarnations - of the One God, thus persuading themselves that they are worshipping Him alone; whereas "those who are bent on ascribing divinity to beings other than God" (alladhina ashraku) by obvious implication reject the principle of His oneness and uniqueness.
God: The Only Judge22:17 Those who believe, those who are Jewish, the converts, the Christians, the Zoroastrians, and the idol worshipers, GOD is the One who will judge among them on the Day of Resurrection. GOD witnesses all things.,
22:17 Those who have attained faith (in the Qur’an), those who are Jewish, the agnostics, the Christians, the Zoroastrians and Pagans: Certainly, God will decide between them on the Day of Resurrection. God is Witness over all things and events.4
22:18 الم تر ان الله يسجد له من فى السماوات ومن فى الارض والشمس والقمر والنجوم والجبال والشجر والدواب وكثير من الناس وكثير حق عليه العذاب ومن يهن الله فما له من مكرم ان الله يفعل ما يشاء
22:18 Alam tara anna Allaha yasjudu lahuman fee alssamawati waman fee al-ardiwaalshshamsu waalqamaru waalnnujoomu waaljibaluwaalshshajaru waalddawabbu wakatheerun minaalnnasi wakatheerun haqqa AAalayhi alAAathabuwaman yuhini Allahu fama lahu min mukrimin inna AllahayafAAalu ma yasha/o
22:18 Did you not see that to God submit what is in the heavens and what is in the earth, and the sun and the moon and the stars and the mountains and the trees and what moves, and many people, and many who have deserved the retribution. Whoever God disgraces, then none can honor him. God does what He pleases.
22:18 Didyou not see that to God yields what is in the heavens and what is on the earth, and the sun and the moon and the stars and the mountains and the trees and what moves, and many of the people, and many who have deserved the retribution. And whoever God disgraces, then none can honor him. God does what He pleases.
22:18 ART THOU NOT aware that before God prostrate themselves all [things and beings] that are in the heavens and all that are on earth21 the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts? And many human beings [submit to God consciously],22 whereas many [others, having defied Him,] will inevitably have to suffer [in the life to come];23 and he whom God shall scorn [on Resurrection Day] will have none who could bestow honour on him: for, verily, God does what He wills.
For the meaning of this "prostration'', see 13:15 and 16:48, and the corresponding notes. My rendering of the relative pronoun man, in this context, as "all [things and beings] that " is explained in note 33 on 13:15.
According to Zamakhshari and Razi, this interpolated phrase - with its stress on "consciously" - is an elliptically implied predicate (khabar) linked with the preceding nominal subject (mubtada): the purport being that although everything in creation "prostrates itself'' before God, willingly or unwillingly (cf. 13:15), not all human beings do so consciously.
Lit., "whereas upon many a one the suffering [in the life to come] has become unavoidably incumbent (haqqa alayhi)", i.e., as a necessary consequence and corollary of his attitude in this world, and not as an arbitrary "punishment" in the conventional sense of this term.
22:18 Do you not realize that to GOD prostrates everyone in the heavens and the earth, and the sun, and the moon, and the stars, and the moun- tains, and the trees, and the animals, and many people? Many others among the people are committed to doom. Whomever GOD shames, none will honor him. Everything is in accordance with GOD's will.,
22:18 Do you not see that to God submits everyone in the heavens and everyone on earth? And the sun, and the moon, and the stars, and the mountains, and the trees - and all kinds of living beings that crawl on their belly, walk on two or four feet, or fly - and many of the human beings submit to Him. But there are numerous human beings who incur retribution. Whoever disgraces himself according to God’s law, for him, there is none that can raise him to honor. God has control over all things and events and He does everything according to His laws.5
‘Daabbah’ = All kinds of living beings that crawl on their belly, walk on two or four feet, or fly
22:19 هاذان خصمان اختصموا فى ربهم فالذين كفروا قطعت لهم ثياب من نار يصب من فوق رءوسهم الحميم
22:19 Hathani khasmani ikhtasamoofee rabbihim faallatheena kafaroo quttiAAatlahum thiyabun min narin yusabbu min fawqiruoosihimu alhameemu
22:19 Here are two opponents who have disputed regarding their Lord; as for those who rejected, outer garments made from fire are cut out for them, and boiling water is poured from above their heads.5
It is interesting that the Quran usually mentions hell and paradise after each other. While the appreciative see and enjoy the promise of heaven, the unappreciative people complain about how bad hell is. Ironically, they try very hard to enter the place they are so critical of. Though many people will end up in hell forever, it does not mean that hell is eternal. Similarly, verses informing us about disbelievers or idol worshipers staying in Hell eternally, does not necessarily mean that Hell is eternal, unless we are informed that Hell itself is eternal. It simply means that disbelievers and idol worshipers would end up in Hell and nothing else. If Hell together with its inhabitants one day ceased to exist, then the disbelievers or idol worshipers would have stayed in Hell eternally. Their punishment would be the entire life of Hell.
In fact, the Quran informs us that both the eternal punishment in Hell and reward in Paradise is conditioned on their life span (11:107). Let's reflect on verse 40:11 and 67:2. The first verse refers to two creations and two deaths and the second refers to creation of death and life. These two verses can be understood better if we know that in the Quranic language, death cannot exist without life and vice versa. They exist together, since Death is the permanent halt of the brain's conscious activity (39:42; 16:21) and a temporal stage to be followed by resurrection (29:57; 10:56; 22:6). Death is a process which leads to life. A living creature will die and a dead creature will get a new life (22:66). Vegetation experiences successive lives and deaths through seasons (2:64; 3:27; 6:95; 16:65; 22:5; 30:19; 35:9). After the first creation there was no death nor life; we just existed. But, God decided to create death and life (67:2). Creation, death, life (current), death, life (resurrection). In other words, two deaths and two lives (40:11). The word HaLaKa, on the other hand, is occasionally used to describe the death of an individual (40:34), but usually irreversible destruction and annihilation, or total existential extinction of an entity (5:17; 6:6; 6:47; 8:42; 20:128; 21:95; 22:45; 28:59; 36:31; 69:5; 77:16).
The Quran informs us that the Earth and the Heavens will be changed with a different Earth and Heavens (14:48). If the re-creation referred to in this verse is the one before the Day of Judgment, then there is the possibility of another re-creation. There are indications that Paradise will be preserved or created again. For instance, the word KHuLD (eternal, everlasting) is not used for Hell, but it is used as an adjective to describe Paradise (25:15). On the other hand the same adjective is not used to describe Hell, but to describe the punishment in Hell (10:52; 41:28).
Verse 8:42 does not only refer to the loss of lives and surviving a particular battle, but also to a higher cosmic event: disbelievers will perish forever since they relied on falsehood, while believers will last forever since they relied on a clear argument. No wonder life and death are used as metaphors for attaining truth or falsehood (6:122). In fact, witnessing and acknowledging the truth leads to life, metaphorically and literally (8:24). From the above verse, it is fair to infer that those who reject the divine message will lose eternal life. Will they die in Hell? The answer is No: "Anyone who comes to His Lord guilty will deserve Hell, wherein he never dies, nor stays alive." (20:74).
Then, the alternative is obvious: total annihilation, ontological extinction together with Hell. Those programs with free choice that chose to corrupt themselves with the worst diabolic viruses (such as associating partners with God or killing an innocent program) will be sentenced to an eternal punishment: after resurrection they will experience a period of diagnosis, justice, regret and then with the creation of a new earth and heaven, they will be hurled to non-existence together with Hell. Perhaps, their memories too will be erased from the minds of their relatives who chose eternal life by dedicating their system to God alone and by leading a righteous life with the day of judgment in mind. It is interesting that the Quran refers to this annihilation through ultimate deletion from the ultimate record. God's deliberate deletion of their existence from His mind. (32:14). The Quran repeatedly comforts us by reminding us of God's perfect justice. The following verse provides us with a precise idea of God's justice and mercy: "For those who did good work there will be the best and more. . . As for those who earned evil, they will receive equivalent evil (10:27).
Suffering in an eternal Hell creates a contradiction between this divine justice, since eternity can not be equal to an evil committed during a limited human life-span. However, eternal punishment for the lifetime of a non-eternal Hell avoids such a contradiction. After receiving an equivalent punishment, the chief evil-doers like those referred to in verse 4:48, will be eliminated from existence. They will end up in Hell and Hell will end up in nothingness. No wonder the first and the most repeated verse of the Quran reminds us over and over again that God is Gracious, Merciful (1:1).
22:19 Here are two opponents who have disputed regarding their Lord; as for those who rejected, outer garments made from fire are cut out for them, and boiling water is poured from above their heads.
22:19 These two contrary kinds of man24 have become engrossed in contention about their Sustainer! But [thus it is:] as for those who are bent on denying the truth25 garments of fire shall be cut out for them [in the life to come]; burning despair26 will be poured over their heads,
Lit., "these two adversaries'' or "antagonists", i.e., those who believe in God's oneness and uniqueness, and those who ascribe divine qualities to beings other than Him, or even deny His existence altogether.
I.e., in distinction from those who err out of ignorance.
How Terrible is Hell!22:19 Here are two parties feuding with regard to their Lord. As for those who disbelieve, they will have clothes of fire tailored for them. Hellish liquid will be poured on top of their heads.23 ,
People who have insisted upon going to Hell will inevitably complain: `Had we known how bad this is, we would have behaved differently.'They will be told that the horrors of Hell have been pointed out to them in the most graphic, though symbolic, terms. It should be noted that Heaven and Hell are almost invariably mentioned together in the Quran.
22:19 There are two contrary kinds of men (in the world) who contend about their Lord (one in truth, the other in falsehood). Those who are bent upon opposing the truth will have garments of flames they cut out for themselves, and they will cause burning despair to be poured on their top priorities. [104:6-7]
22:20 يصهر به ما فى بطونهم والجلود
22:20 Yusharu bihi ma fee butoonihimwaaljuloodu
22:20 It melts the inside of their stomachs and their skin.
22:20 It melts the inside of their bellies and their skin.
22:20 causing all that is within their bodies, as well as the skins, to melt away.27
I.e., causing their inner and outer personality utterly to disintegrate.
22:20 It will cause their insides to melt, as well as their skins.,
22:20 Causing all their inner arsenal and their exterior proclamations to melt away to naught.
22:21 Walahum maqamiAAu min hadeedin
22:21 They will have hooked rods of iron.
22:21 Andthey will have hooked rods of iron.
22:21 And they shall be held [in this state as if] by iron grips;28
Lit., ''for them will be grips (maqami) of iron''. The noun miqmaah - of which maqami is the plural - is derived from the verb qamaa, signifying "he curbed" or "restrained" or "held in subjection" (Lisan al-Arab). Hence, the ''iron grips" mentioned in the above verse denote the inescapability of the suffering in the hereafter to which "they who are bent on denying the truth" condemn themselves.
22:21 They will be confined in iron pots.,
22:21 Time is coming to restrain the criminals in rods and chains. [21:39, 57:25]
22:22 كلما ارادوا ان يخرجوا منها من غم اعيدوا فيها وذوقوا عذاب الحريق
22:22 Kullama aradoo an yakhrujoominha min ghammin oAAeedoo feeha wathooqooAAathaba alhareeqi
22:22 Every time they want to escape the anguish, they are returned to it. Taste the retribution of the burning!
22:22 Every time they want to escape the anguish, they are returned to it. Taste the retribution of the burning!
22:22 and every time they try in their anguish to come out of it, they shall be returned thereto and [be told]: Taste suffering through fire [to the full]!''
22:22 Whenever they try to exit such misery, they will be forced back in: "Taste the agony of burning.",
22:22 Whenever, in their anguish, they try to come out of it, they shall be returned to it, “Taste the doom of burning.”
22:23 ان الله يدخل الذين ءامنوا وعملوا الصالحات جنات تجرى من تحتها الانهار يحلون فيها من اساور من ذهب ولؤلؤا ولباسهم فيها حرير
22:23 Inna Allaha yudkhilu allatheenaamanoo waAAamiloo alssalihati jannatintajree min tahtiha al-anharu yuhallawnafeeha min asawira min thahabin walu/lu-anwalibasuhum feeha hareerun
22:23 God will admit those who acknowledge and promote reforms to gardens with rivers flowing beneath them, wherein they will be adorned with bracelets of gold and pearl, and their garments will be of silk.
22:23 Godwill admit those who believe and do good works to estates with rivers flowing beneath them, wherein they will be adorned with bracelets of gold and pearls, and their garments will be of silk.
22:23 [As against this,] behold, God will admit those who attain to faith and do righteous deeds into gardens through which running waters flow, wherein they will be adorned with bracelets of gold and pearls, and where silk will be their raiment:29
See 18:31 and the corresponding note 41.
The Bliss of Heaven22:23 GOD will admit those who believe and lead a righteous life into gardens with flowing streams. They will be adorned therein with bracelets of gold, and pearls, and their garments therein will be silk.,
22:23 And God will admit those who have attained belief and helped others, into the Gardens with rivers flowing beneath. Therein (like royals) they will be adorned with bracelets of gold and pearls, and where silk will be their garment. [18:31]
22:24 وهدوا الى الطيب من القول وهدوا الىا صراط الحميد
22:24 Wahudoo ila alttayyibimina alqawli wahudoo ila sirati alhameedi
22:24 They are guided to the good sayings, and guided to the path of the Praiseworthy.
22:24 Andthey are guided to the good sayings, and guided to the path of the Praiseworthy.
22:24 for they were [willing to be] guided towards the best of all tenets,30 and so they were guided onto the way that leads to the One unto whom all praise is due.
I.e., that there is no deity save God. (One must bear in mind that the term qawl denotes not merely a "saying" but also an intellectually formulated ''opinion" or "tenet".)
22:24 They have been guided to the good words; they have been guided in the path of the Most Praised.,
22:24 For they were willing to be guided towards the best concepts and so they were led on to the way to the Praiseworthy.6
Qaul = Saying = Tenet = Concept = Expression
22:25 ان الذين كفروا ويصدون عن سبيل الله والمسجد الحرام الذى جعلناه للناس سواء العاكف فيه والباد ومن يرد فيه بالحاد بظلم نذقه من عذاب اليم
22:25 Inna allatheena kafaroo wayasuddoonaAAan sabeeli Allahi waalmasjidi alharamiallathee jaAAalnahu lilnnasi sawaanalAAakifu feehi waalbadi waman yurid feehibi-ilhadin bithulmin nuthiqhu min AAathabinaleemin
22:25 Those who have rejected and repel from the path of God and the Restricted Temple that We have made for people, for the dweller or the visitor to it; and whoever inclines to evil action in it, We will let them taste a painful retribution.
22:25 Surely, those who have rejected and repel from the path of God, and from the Restricted Temple that We have made for the people - for the one devoted therein and the one who visits it - and whoever inclines to evil action in it, We will let them taste a painful retribution.
22:25 BEHOLD, as for those who are bent on denying the truth and bar [others] from the path of God31 and from the Inviolable House of Worship which We have set up for all people alike - [both] those who dwell there and those who come from abroad - and all who seek to profane it32 by [deliberate] evildoing: [all] such shall We cause to taste grievous suffering in the life to come.]33
This connects with the allusion, in the preceding verse, to "the way that leads to the One unto whom all praise is due''.
Lit., "who aim therein at a deviation from the right course (ilhad)'' - a term which circumscribes every perversion of religious tenets.
According to Ibn Abbas, as quoted by Ibn Hisham, this verse was revealed towards the end of the year 6 H., when the pagan Quraysh refused the Prophet and his followers, who had come on pilgrimage from Medina, the right of entry into Mecca, and thus into the sanctuary of the Kabah (the "Inviolable House of Worship''). But whether or not this claim is correct - and we have no definite historical evidence in either sense - the purport of the above verse is not restricted to any historical situation but relates to every attempt at preventing believers, be it physically or through intellectual seduction, from going on pilgrimage to this symbolic centre of their faith, or at destroying its sanctity in their eyes.
22:25 Surely, those who disbelieve and repulse others from the path of GOD, and from the Sacred Masjid that we designated for all the people- be they natives or visitors- and seek to pollute it and corrupt it, we will afflict them with painful retribution.,
22:25 Surely, those who reject the truth and bar people from the path of God, and from the Center of Divine Ideology, the Sacred Masjid, must know that We have appointed it for all mankind alike. This is the Inviolable House of collective submission for the locals as well as the visitors (2:125). Whoever seeks to relegate it from Ideology to ritualism, directly or through side cannels, We will make him taste an awful doom.7
Zulm = Relegation from the rightful place
22:26 واذ بوانا لابراهيم مكان البيت ان لا تشرك بى شيا وطهر بيتى للطائفين والقائمين والركع السجود
22:26 Wa-ith bawwa/na li-ibraheemamakana albayti an la tushrik bee shay-an watahhirbaytiya liltta-ifeena waalqa-imeenawaalrrukkaAAi alssujoodi
Pilgrimage: An International Conference for the Commemoration of Monotheistic Struggle, Promotion of Charity, Peace and Unity of Humanity22:26 We have appointed to Abraham the location of the sanctuary: "Do not set up anyone with Me, and purify My sanctuary for those who will partake, and those who will enforce, and those who kneel and prostrate."
22:26 And We have appointed to Abraham the location of the Sanctuary: "Do not set up anyone with Me, and purify My Sanctuary for those who visit, and those who are standing, and the kneeling, the prostrating."
22:26 For, when We assigned unto Abraham the site of this Temple,34 [We said unto him:] Do not ascribe divinity to aught beside Me!"35 and: Purify My Temple for those who will walk around it,36 and those who will stand before it [in meditation], and those who will bow down and prostrate themselves [in prayer]."
I.e., the Kabah: see note 102 on 2:125.
In view of the oft-repeated Quranic statement that Abraham was beyond all temptation to ascribe divinity to anything but God, it seems to me that the above injunction has a specific import, namely, "Do not allow this Temple to become an object of worship, but make it clear that it is holy only by virtue of its being the first temple ever dedicated to the worship of the One God'' (cf. 3:96). Apart from that, it refers to "those who are bent on denying the truth" spoken of at the beginning of the preceding verse.
See surah 2 note 104.
Pilgrimage, Like All Duties in Islam, Decreed Through Abraham22:26 We appointed Abraham to establish the Shrine: "You shall not idolize any other god beside Me, and purify My shrine for those who visit it, those who live near it, and those who bow and prostrate.24 ,
Abraham was the original messenger of Submission (Islam). See 22:78 and App. 9. 31. You shall maintain your devotion absolutely to GOD alone. Anyone who sets up any idol beside GOD is like one who fell from the sky, then getssnatched up by vultures, or blown away by the wind into a deep ravine.
22:26 Behold! We pointed the site of the Sacred House, Ka’bah, to Abraham, saying, “Associate none with Me, and keep My House clean of human dogmas for those whose Divine Ideology of Monotheism will revolve around this Center for all mankind. Train the visitors to stand up for truth, and bow to and fully submit before Divine Commands.” [2:125, 2:197, 3:95-97, 22:28-29]
22:27 واذن فى الناس بالحج ياتوك رجالا وعلىا كل ضامر ياتين من كل فج عميق
22:27 Waaththin fee alnnasibialhajji ya/tooka rijalan waAAalakulli damirin ya/teena min kulli fajjin AAameeqin
22:27 Call out to people with the Pilgrimage, they will come to you walking and on every transport, they will come from every deep enclosure.
22:27 Andcall out to the people with the Pilgrimage, they will come to you walking and on every transport, they will come from every deep enclosure.
22:27 Hence, [O Muhammad,] proclaim thou unto all people the [duty of] pilgrimage:37 they will come unto thee on foot and on every [kind of] fast mount,38 coming from every far-away point [on earth],
Lit., ''proclaim thou the pilgrimage among the people'', i.e., the believers (Tabari). Most of the commentators assume that this passage is a continuation of God's command to Abraham; but some of them - in particular, Al-Hasan al-Basri - consider it to have been addressed to the Prophet Muhammad. (Regarding the annual pilgrimage to Mecca, as instituted in Islam, see 2:196 and the corresponding notes.)
Lit., "lean mount" - an expression which has induced some of the commentators to assume that it denotes "a camel that has become lean on account of a long and fatiguing journey". However, the verb dammarahu or admarahu relates in classical Arabic not only to camels but also to horses, and has the meaning of "he made it [i.e., the mount] lean and fit [for racing or war]"; thus, the noun midmar signifies "a training-ground where horses are prepared for racing or war", as well as "a race-course" (Jawhari, Asas, etc.; cf. also Lane V. 1803 f.). Hence, the adjectival noun damir - especially when contrasted, as above, with the expression rijalan (''on foot'') has the connotation of "fleetness" or, more properly. "fitness for speed'', and may by inference be applied to every kind of "fast conveyance".
22:27 "And proclaim that the people shall observe Hajj pilgrimage.* They will come to you walking or riding on various exhausted (means of transportation). They will come from the farthest locations.",
22:27 “And announce to mankind the duty of Pilgrimage. They will come to you on foot, and on every kind of fast mount, coming from every far away point on earth.”
22:28 ليشهدوا منافع لهم ويذكروا اسم الله فى ايام معلومات علىا ما رزقهم من بهيمة الانعام فكلوا منها واطعموا البائس الفقير
22:28 Liyashhadoo manafiAAa lahum wayathkurooisma Allahi fee ayyamin maAAloomatin AAalama razaqahum min baheemati al-anAAami fakuloo minhawaatAAimoo alba-isa alfaqeera
22:28 So that they may witness benefits for themselves and recall God's name in the appointed days over what He has provided for them of the animal livestock. So eat from it and feed the needy and the poor.
22:28 So that they may witness benefits for themselves, and mention the name of God in the appointed days over what He has provided for them of the animal livestock. So eat from it and feed the needy and the poor.
22:28 so that they might experience much that shall be of benefit to them,39 and that they might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them40 [to this end]: eat, then, thereof, and feed the unfortunate poor.41
Lit., "that they might witness benefits [accruing] to them'' - i.e., increased consciousness of God through facing the first temple ever dedicated to Him, as well as the consciousness of being part of a brotherhood embracing all believers. Apart from these spiritual benefits, the annual pilgrimage to Mecca provides an opportunity for believers from all parts of the world to become acquainted with the many social and political problems that confront the various geographically separated sectors of the community.
The repeated Quranic insistence on pronouncing the name of God whenever one slaughters an animal is meant to make the believers "realize the awfulness of taking life, and the solemn nature of the trust which God has conferred upon them in the permission to eat the flesh of animals" (Marmaduke Pickthall, The Meaning of the Glorious Koran, London 1930, p. 342, footnote 2). As regards the "days appointed" [ayyam ma lumat] spoken of above, they apparently denote the Festival of Sacrifices, which falls on the 10th of the lunar month of Dhu 'l-Hijjah, as well as the next two days, marking the end of the pilgrimage (Ibn Abbas, as quoted by Razi).
Whereas the pilgrims are merely permitted to eat some of the flesh of the animals which they have sacrificed, the feeding of the poor is mandatory (Tabari and Zamakhshari) and constitutes. thus, the primary objective of these sacrifices. Apart from this, they are meant to commemorate Abraham's readiness to sacrifice his first-born son (Ishmael) after he dreamt that God demanded of him this supreme sacrifice (see 37:102 and the corresponding notes); furthermore, they are a reminder that God is the Provider of all sustenance and the One who gives life and deals death, and that all must return to Him; and lastly (as stressed by Razi), they are to be symbols of each believer's readiness to sacrifice himself in the cause of truth.
22:28 They may seek commercial benefits, and they shall commemorate GOD's name during the specified days for providing them with livestock. "Eat therefrom and feed the despondent and the poor.",
22:28 So that they might see with their own eyes and experience what benefits the Divine System holds for them (in addition to uniting them in the common bond of humanity). And they shall commemorate God’s Name collectively during the specified days of Hajj; and over the livestock He has bestowed upon them. Then host one another with the livestock (to make the Congregation self-sufficient in the food resources). Eat and feed the distressed poor (regardless of whether they are in the congregation or not).8
An important note: Most people think that non-Muslims are forbidden from coming to Makkah and Madinah but this belief is contrary to the Qur’an. The idolaters are forbidden only to ‘ya’mur’ or administer the Masjid for obvious ideological reasons. 9:17, 3:97. In fact, they must be allowed to come and witness the benefits of the unity of mankind. 22:27
22:29 ثم ليقضوا تفثهم وليوفوا نذورهم وليطوفوا بالبيت العتيق
22:29 Thumma lyaqdoo tafathahum walyoofoonuthoorahum walyattawwafoo bialbaytialAAateeqi
22:29 Then let them complete their duties and fulfill their vows, and let them partake at the ancient sanctuary.
22:29 Then let them complete their duties and fulfill their vows, and let them traverse at the ancient Sanctuary.
22:29 Thereafter let them bring to an end their state of self-denial,42 and let them fulfill the vows which they [may] have made, and let them walk [once again] around the Most Ancient Temple.43
In Tabari's opinion, the phrase thumma 'l-yaqdu tafathahum signifies "then let them complete the acts of worship (manasik) incumbent on them by virtue of their pilgrimage". Other commentators, however, understand by the (extremely rare) expression tafath the prohibition of enjoying, while in the actual state of pilgrimage, certain bodily comforts like cutting or shaving one's hair (see 2:196), wearing any clothing but the simple, unsewn pilgrim's garb (ihram), indulging in sexual intercourse (2:197), etc. Consequently, they explain the above phrase as meaning "let them bring to an end the [condition of self-denial described as] tafath which was incumbent on them during pilgrimage''.
I.e., around the Kabah (see surah 2 notes 102 and 104), thus completing the pilgrimage.
22:29 They shall complete their obligations, fulfill their vows, and visit the ancient shrine.,
22:29 As they host one another, they shall consult to clean out their societies of moral vices, and design ways to fulfill their obligations. Then they shall walk around the Ancient House in their resolve.
22:30 ذالك ومن يعظم حرمات الله فهو خير له عند ربه واحلت لكم الانعام الا ما يتلىا عليكم فاجتنبوا الرجس من الاوثان واجتنبوا قول الزور
22:30 Thalika waman yuAAaththimhurumati Allahi fahuwa khayrun lahu AAindarabbihi waohillat lakumu al-anAAamu illa mayutla AAalaykum faijtaniboo alrrijsa minaal-awthani waijtaniboo qawla alzzoori
22:30 Thus, and whosoever honors God's restrictions, then it is better for him with His Lord. The livestock is made lawful for you except what is recited upon you. So avoid the foulness of idols and avoid saying false statements.
22:30 Thus, and whoever honors the restrictions of God, then it is better for him with His Lord. And the livestock has been made lawful for you; except what is being recited to you; so avoid the taint of idols and avoid saying false statements.
22:30 All this [is ordained by God]; and if one houours God's sacred commandments, it will redound to his own good in his Sustainer's sight. And all [kinds of] cattle have been made lawful to you [for sacrifice and food], save what is mentioned to you [as forbidden].44 Shun, then, [all that God has forbidden and, most of all,] the loathsome evil of idolatrous beliefs and practices;45 and shun every word that is untrue,
See the first paragraph of 5:3. Once again, the Qur'an stresses the principle that everything that has not been explicitly forbidden is per se lawful.
The term awthan (lit.,''idols") denotes not merely actual, concrete images of false deities but also, in its widest sense, everything that is associated with false beliefs and practices or with a tendency to ''worship'' false values: hence the subsequent injunction to shun every word that is untrue''.
22:30 Those who reverence the rites decreed by GOD have deserved a good reward at their Lord. All livestock is made lawful for your food, except for those,
22:30 Thus it is the purpose of Hajj. Whoever will honor these Divine directives and limitations, it will be good for him in the Sight of his Lord. The livestock here is lawful food for you except for those already prohibited. You shall avoid confounding truth with falsehood, idol worship in any form, and abstain from bearing false witness. Avoid all things that bring your progress to a standstill.9
22:31 حنفاء لله غير مشركين به ومن يشرك بالله فكانما خر من السماء فتخطفه الطير او تهوى به الريح فى مكان سحيق
22:31 Hunafaa lillahi ghayramushrikeena bihi waman yushrik biAllahi fakaannamakharra mina alssama-i fatakhtafuhu alttayruaw tahwee bihi alrreehu fee makanin saheeqin
22:31 Monotheists for God, not setting up anything with Him. Whosoever sets up partners with God, then it is as if he has fallen from the sky and the birds snatch him or the wind takes him to a place far off.
22:31 Monotheists to God, not setting up anything with Him. And whoever sets up partners with God, then it is as if he has fallen from the sky and the birds snatch him or the wind takes him to a place far off.
22:31 [inclining] towards God, [and] turning away from all that is false,46 without ascribing divine qualities to aught beside Him: for he who ascribes divinity to aught but God is like one who is hurtling down from the skies - whereupon the birds carry him off, or the wind blows him away onto a far-off place.
For an explanation of the term hunafa (sing. hanif ), see note 110 on 2:135.
22:31 Turn to God alone, associating none with Him. For whoever ascribes partners to God, it is as if he has fallen from the sky and the birds snatch him or the wind blows him to far-off places.
22:32 ذالك ومن يعظم شعائر الله فانها من تقوى القلوب
22:32 Thalika waman yuAAaththimshaAAa-ira Allahi fa-innaha min taqwaalquloobi
22:32 Thus, and whoever honors the decrees of God, then it is from the piety of the hearts.
22:32 Thus, and whoever honors the symbols of God, then it is from the piety of the hearts.
22:32 This is [to be borne in mind]. And anyone who honours the symbols set up by God47 [shall know that] verily, these [symbols derive their value] from the God-consciousness in the [believers'] hearts.
Lit., "God's symbols (sha'a'ir)" - an expression which in this context refers to the rites of pilgrimage (see the second half of note 4 on 5:2). This stress on the symbolic character of all the rites connected with the pilgrimage is meant to draw the believer's attention to the spiritual meaning of those rites, and thus to warn him against making, unthinkingly, a sort of fetish of them. - The assumption of some of the commentators that the "symbols" referred to here relate specifically to the sacrificial animals, and their sacrifice as such is not warranted by the text. As Tabari explains in his commentary on this and the next verse, the term sha'a'ir comprises all the rites, actions and places connected with the pilgrimage (all of which have symbolic meaning), and cannot be restricted to any one of them.
22:32 Indeed, those who reverence the rites decreed by GOD demonstrate the righteousness of their hearts.,
22:32 Such is his state. And anyone who honors the symbols set up by God must know that mere honoring these symbols is of no value without righteousness of the heart.
22:33 لكم فيها منافع الىا اجل مسمى ثم محلها الى البيت العتيق
22:33 Lakum feeha manafiAAu ilaajalin musamman thumma mahilluha ila albaytialAAateeqi
22:33 In them are benefits to an appointed time, then their place is to the ancient sanctuary.
22:33 In them are benefits to an appointed time, then their place is to the ancient Sanctuary.
22:33 In that [God-consciousness] you shall find benefits until a term set [by Him is fulfilled],48 and [you shall know that] its goal and end is the Most Ancient Temple.49
I.e., "until the end of your lives'' (Baydawi).
The noun mahill, derived from the verb halla (lit., "he untied'' or "undid'' [e.g., a knot]", or "he loosened [a load]'',or "he alighted''), denotes primarily a "destination", as well as "the time or place at which an obligation [e.g., a debt] falls due" (Taj al-'Arus). In the above context, in which this term obviously relates to the "God-consciousness'' (taqwa) unequivocally mentioned in the preceding verse, it has the tropical meaning of "goal and end", implying that the realization of God's oneness and uniqueness - symbolized by the Ka'bah (the "Most Ancient Temple") - is the goal and end of all true God-consciousness.
Livestock Offerings During Pilgrimage22:33 The (livestock) provide you with many benefits for a period, before being donated to the ancient shrine.*,
22:33 (Procuring livestock during Hajj is a symbol of devotion to God.) In them are benefits for you for a term appointed. (They carry you and your loads.) In the end, their place for slaughter or donation is near the Ancient House.10
The plains of Mina, and not Ka’bah
22:34 ولكل امة جعلنا منسكا ليذكروا اسم الله علىا ما رزقهم من بهيمة الانعام فالاهكم الاه واحد فله اسلموا وبشر المخبتين
22:34 Walikulli ommatin jaAAalna mansakanliyathkuroo isma Allahi AAala marazaqahum min baheemati al-anAAami fa-ilahukum ilahunwahidun falahu aslimoo wabashshiri almukhbiteena
22:34 For every nation We have made a rite that they may mention God's name over what He has provided for them of the animal livestock. So your god is One god, so to Him peacefully surrender and give good tidings to those who obey.
22:34 Andfor every nation We have established rites that they may mention the name of God over what He has provided for them of the animal livestock. Your god is One god; submit to Him and give good tidings to those who obey.
22:34 And [thus it is:] unto every community [that has ever believed in Us] have We appointed [sacrifice as] an act of worship, so that they might extol the name of God over whatever heads of cattle He may have provided for them [to this end].50 And (always bear in mind:) your God is the One and Only God: hence, surrender yourselves unto Him. And give thou the glad tiding [of God's acceptance] unto all who are humble
I.e., as a conscious, selfless offering in His name of something that one cherishes as necessary and valuable, and not as an attempt to "propitiate'' Him who is far above anything that resembles human emotion. (See also verse 36 below.)
22:34 For each congregation we have decreed rites whereby they com- memorate the name of GOD for providing them with the livestock. Your god is one and the same god; you shall all submit to Him. Give good news to the obedient.,
22:34 And to every community We have ordained rites that they might extol the Name of God over the sustenance He gave them from the livestock. But your God is the same; the One and only God. Therefore, submit to Him alone. And give good news to all those who are humble. [22:67]
22:35 الذين اذا ذكر الله وجلت قلوبهم والصابرين علىا ما اصابهم والمقيمى الصلواة ومما رزقناهم ينفقون
22:35 Allatheena itha thukiraAllahu wajilat quloobuhum waalssabireenaAAala ma asabahum waalmuqeemee alssalatiwamimma razaqnahum yunfiqoona
22:35 Those who, when God is mentioned, their hearts revere, and they are patient to what befalls them, and they hold the contact prayer, and from what We provide them they give charity.
22:35 Those who, when God is mentioned, their hearts reverence, and they are patient to what befalls them, and they hold the contact prayer, and from what We provide them they spend.
22:35 all whose hearts tremble with awe whenever God is mentioned, and all who patiently bear whatever ill befalls them, and all who are constant in prayer and spend on others out of what We provide for them as sustenance.51
See surah 2 note 4
22:35 They are the ones whose hearts tremble upon mentioning GOD, they steadfastly persevere during adversity, they observe the Contact Prayers (Salat), and from our provisions to them, they give to charity.,
22:35 The truly humble are those whose hearts tremble with awe whenever God is mentioned. They steadfastly bear whatever ill befalls them. And they constantly strive to establish and consolidate the Divine System and spend the wealth that We have given them, on their fellow human beings. [8:2]
22:36 والبدن جعلناها لكم من شعائر الله لكم فيها خير فاذكروا اسم الله عليها صواف فاذا وجبت جنوبها فكلوا منها واطعموا القانع والمعتر كذالك سخرناها لكم لعلكم تشكرون
22:36 Waalbudna jaAAalnahalakum min shaAAa-iri Allahi lakum feehakhayrun faothkuroo isma Allahi AAalayhasawaffa fa-itha wajabat junoobuhafakuloo minha waatAAimoo alqaniAAa waalmuAAtarrakathalika sakhkharnaha lakum laAAallakumtashkuroona
22:36 The plump animals for offering, We have made them for you as decrees from God, in them is goodness for you. So mention God's name upon them while being orderly, so once their body becomes still, then eat from them and give food to the poor and the needy. It was thus that We have made them in service to you, that you may be thankful.
22:36 And the plump livestock, We have made them for you to be among the symbols of God; you will have benefit in them. So mention the name of God upon them in succession; then, once their sides have become still, you may eat from them and feed with them the poor and the needy. It was thus that We have made them in service to you, that you may be thankful.
22:36 And as for the sacrifice of cattle, We have ordained it for you as one of the symbols set up by God,52 in which there is [much] good for you. Hence, extol the name of God over them when they are lined up [for sacrifice]; and after they have fallen lifeless to the ground, eat of their flesh,53 and feed the poor who is contented with his lot (and does not beg), as well as him who is forced to beg. It is to this end54 that We have made them55 subservient to your needs, so that you might have cause to be grateful.
See note 47 above.
Lit., "of them".
I.e., the sacrificial animal.
22:36 The animal offerings are among the rites decreed by GOD for your own good.25 You shall mention GOD's name on them while they are standing in line. Once they are offered for sacrifice, you shall eat therefrom and feed the poor and the needy. This is why we subdued them for you, that you may show your appreciation.,
Animal offerings from the pilgrims conserve the resources at the pilgrimage site. Note that almost 2,000,000 pilgrims converge on Mecca during pilgrimage.
22:36 And the camels! We have appointed them among the symbols (of obedience) to God; in them is much good for you. (They carry you and your loads and then help you host one another.) So, dedicate them to God’s Name when they are drawn up in lines (for slaughter during Hajj). And after they have fallen to the ground lifeless, partake from their flesh, and feed the contented poor who do not beg as well as the poor who ask. Remember that God has subjected these animals to you so that you may be grateful.11
Al-budna = Camels
22:37 لن ينال الله لحومها ولا دماؤها ولاكن يناله التقوىا منكم كذالك سخرها لكم لتكبروا الله علىا ما هدىاكم وبشر المحسنين
22:37 Lan yanala Allaha luhoomuhawala dimaoha walakin yanaluhualttaqwa minkum kathalika sakhkharahalakum litukabbiroo Allaha AAala ma hadakumwabashshiri almuhsineena
22:37 Neither their meat nor their blood reaches God, but what reaches Him is the righteousness from you. It was thus that He made them in service to you, so that you may glorify God for what He has guided you to, and give news to the good doers.6
22:37 Neither their meat nor their blood reaches God, but what reaches Him is the righteousness from you. It was thus that He made them in service to you, so that you may magnify God for what He has guided you to, and give news to the good doers.
22:37 [But bear in mind:] never does their flesh reach God, and neither their blood: it is only your God-consciousness that reaches Him. It is to this end that We have made them subservient to your needs, so that you might glorify God for all the guidance with which He has graced you. And give thou this glad tiding unto the doers of good:
22:37 Neither their meat, nor their blood reaches GOD. What reaches Him is your righteousness. He has subdued them for you, that you may show your appreciation by glorifying GOD for guiding you. Give good news to the charitable.,
22:37 Neither their meat nor their blood reaches God. What reaches Him is your devotion. He has thus subjected them to you that you manifestly establish the greatness of God in the land for everyone to behold (the objective of Hajj) - And to see how magnificent the guidance is that He has bestowed upon you. And (O Prophet) give glad news to all benefactors of humanity. [2:185]
22:38 ان الله يدافع عن الذين ءامنوا ان الله لا يحب كل خوان كفور
22:38 Inna Allaha yudafiAAu AAaniallatheena amanoo inna Allaha la yuhibbukulla khawwanin kafoorin
22:38 God defends those who acknowledge. God does not like any betrayer, ingrate.
22:38 Goddefends those who believe. God does not love any betrayer, rejecter.
22:38 Verily, God will ward off [all evil] from those who attain to faith; [and,] verily, God does not love anyone who betrays his trust and is bereft of gratitude.56
See surah 4 note 134.
God Defends the Believers22:38 GOD defends those who believe. GOD does not love any betrayer, unappreciative.,
22:38 Surely, God will defend the community of true believers. Indeed, God does not love those who betray the Divine System ordained in this Book, and thus show ingratitude for the magnificent guidance they have received.
22:39 اذن للذين يقاتلون بانهم ظلموا وان الله علىا نصرهم لقدير
22:39 Othina lillatheena yuqataloonabi-annahum thulimoo wa-inna Allaha AAalanasrihim laqadeerun
Defend Yourself against Tyranny and Aggression22:39 It is permitted for those who have been persecuted to fight. God is able to give them victory.
22:39 Permission has been given to those who are being fought - for they have been wronged. And God is able to give them victory.
22:39 PERMISSION [to fight] is given to those against whom war is being wrongfully waged57 and, verily, God has indeed the power to succour them - :
Lit., inasmuch as they have been wronged''. Connecting with the promise, in the preceding verse, that "God will ward off [all evil] from those who attain to faith'', the present verse enunciates the permission to fight physically in self-defence. All relevant Traditions (quoted, in particular, by Tabari and Ibn Kathir) show that this is the earliest Quranic reference to the problem of war as such. According to Abd Allah ibn Abbas, it was revealed immediately after the Prophet left Mecca for Medina, i.e., at the beginning of the year 1 H. The principle of war in self-defence - and only in self-defence - has been further elaborated in Al-Baqarah, which was revealed about a year later (see 2:190 and the corresponding notes).
Synagogues, Churches, and Masjids22:39 Permission is granted to those who are being persecuted, since injustice has befallen them, and GOD is certainly able to support them.,
22:39 Permission to fight is granted to those against whom war is wrongfully waged. God is Able to support them -
22:40 الذين اخرجوا من ديارهم بغير حق الا ان يقولوا ربنا الله ولولا دفع الله الناس بعضهم ببعض لهدمت صوامع وبيع وصلوات ومساجد يذكر فيها اسم الله كثيرا ولينصرن الله من ينصره ان الله لقوى عزيز
22:40 Allatheena okhrijoo min diyarihimbighayri haqqin illa an yaqooloo rabbuna Allahuwalawla dafAAu Allahi alnnasa baAAdahumbibaAAdin lahuddimat sawamiAAu wabiyaAAun wasalawatunwamasajidu yuthkaru feeha ismu Allahikatheeran walayansuranna Allahu man yansuruhuinna Allaha laqawiyyun AAazeezun
22:40 The ones who were driven out of their homes without justice, except that they said, "Our Lord is God!" If it were not for God defending people against themselves, then many places of gathering, markets, support centers, and temples where the name of God is frequently mentioned, would have been destroyed. God will give victory to those who support Him. God is Powerful, Noble.
22:40 The ones who were driven out of their homes without justice, except that they said: "Our Lord is God!" And if it were not for God defending the people against themselves, then many places of gathering, and markets, and contact prayers, and temples where the name of God is frequently mentioned, would have been destroyed. God will give victory to those who support Him. God is Powerful, Noble.
22:40 those who have been driven from their homelands against all right for no other reason than their saying. Our Sustainer is God!" For, if God had not enabled people to defend themselves against one another,58 all] monasteries and churches and synagogues and mosques - in [all of] which Gods name is abundantly extolled - would surely have been destroyed [ere now].59 And God will most certainly succour him who succours His cause: for, verily, God is most powerful, almighty,
Lit., "were it not that God repels some people by means of others" (cf. the identical phrase in the second paragraph of 2:251).
22:40 They were evicted from their homes unjustly, for no reason other than saying, "Our Lord is GOD." If it were not for GOD's supporting of some people against others, monasteries, churches, synagogues, and masjids-where the name of GOD is commemorated frequently- would have been destroyed. Absolutely, GOD supports those who support Him. GOD is Powerful, Almighty.,
22:40 Those who have been evicted from their homes unjustly, for no reason other than saying, "Our Lord is God!" For, if God had not enabled some people to repel others - temples, monasteries, churches, synagogues, and mosques - where the Name of God is oft mentioned, would have been destroyed. And God will certainly help those who help Him. God is Mighty, Powerful.
22:41 الذين ان مكناهم فى الارض اقاموا الصلواة وءاتوا الزكواة وامروا بالمعروف ونهوا عن المنكر ولله عاقبة الامور
22:41 Allatheena in makkannahum feeal-ardi aqamoo alssalata waatawooalzzakata waamaroo bialmaAAroofi wanahawAAani almunkari walillahi AAaqibatu al-omoori
22:41 Those whom if We allow them authority in the land, they hold the contact prayer, and they contribute towards betterment, and deter from evil. To God is the conclusion of all matters.
22:41 Those whom, if We allow them to have authority in the land, they hold the contact prayer, and they contribute towards purification, and they prohibit vice. And to God is the conclusion of all matters.
22:41 [well aware of] those who, [even] if We firmly establish them on earth, remain constant in prayer, and give in charity, and enjoin the doing of what is right and forbid the doing of what is wrong; but with God rests the final outcome of all events.
22:41 They are those who, if we appointed them as rulers on earth, they would establish the Contact Prayers (Salat) and the obligatory charity (Zakat), and would advocate righteousness and forbid evil. GOD is the ultimate ruler.,
22:41 They are the ones who if We give them power in the land, establish Salaat (the Divine System), and set up the Just Economic Order (in which wealth circulates freely to nourish every member of the society, and the basic needs of all individuals are taken care of). They promote the Permanent Moral Values and discourage what the Qur’an forbids. And in their governance all affairs are decided according to God's decrees (given in the Qur’an. 5:44-47).
22:42 وان يكذبوك فقد كذبت قبلهم قوم نوح وعاد وثمود
22:42 Wa-in yukaththibooka faqad kaththabatqablahum qawmu noohin waAAadun wathamoodu
22:42 If they deny you, then denied also before them did the people of Noah and Aad and Thamud.
22:42 Andif they deny you, then before them the people of Noah and 'Aad and Thamud had also denied.
22:42 AND IF THEY [who are bent on denying the truth] give thee the lie, [O Muhammad, remember that, long] before their time, the people of Noah and [the tribes of] Ad and Thamud gave the lie [to their prophets],
22:42 If they reject you, the people of Noah, `Ad, and Thamud have also disbelieved before them.,
22:42 (This is the framework of the Constitution that would finally take effect.) If they deny you (O Prophet), so did, before them, the people of Noah, ‘Aad, and Thamud.
22:43 Waqawmu ibraheema waqawmu lootin
22:43 The people of Abraham and the people of Lot.
22:43 Andthe people of Abraham and the people of Lot.
22:43 as did the people of Abraham, and the people of Lot,
22:43 Also the people of Abraham, and the people of Lot.,
22:43 As did the people of Abraham, and the people of Lot.
22:44 واصحاب مدين وكذب موسىا فامليت للكافرين ثم اخذتهم فكيف كان نكير
22:44 Waas-habu madyana wakuththibamoosa faamlaytu lilkafireena thumma akhathtuhumfakayfa kana nakeeri
22:44 The dwellers of Midian; and Moses was denied. So I granted respite to the ingrates then I took them, how then was My punishment?
22:44 Andthe dwellers of Midyan; and Moses was denied. So I granted respite to the rejecters then I took them, how then was My punishment?
22:44 and the dwellers of Madyan; and [so, too,] Moses was given the lie [by Pharaoh].60 And [in every ease] I gave rein, for a while, to the deniers of the truth: but then I took them to task - and how awesome was My denial [of them,]!
I.e., not by his own people, since these, despite their sinning, had accepted him as God's prophet (Tabari). References to the tribes of Ad and Thamud and the people of Madyan are given in surah 7, notes 48, 56, and 67.
22:44 And the dwellers of Midyan. Moses was also rejected. I led all those people on, then I called them to account; how (devastating) was My requital!,
22:44 And the dwellers of Midyan. And Moses was also denied. And I gave the deniers a period of respite, but then I took them to task. And how awesome was My rejection of them!
22:45 فكاين من قرية اهلكناها وهى ظالمة فهى خاوية علىا عروشها وبئر معطلة وقصر مشيد
22:45 Fakaayyin min qaryatin ahlaknahawahiya thalimatun fahiya khawiyatunAAala AAurooshiha wabi/rin muAAattalatinwaqasrin masheedin
22:45 So how many a town have We destroyed while it was doing wrong, so that it is laying in ruins with its wells abandoned, and empty palaces.
22:45 So how many a town have We destroyed while it was doing wrong, so that it is lying in ruins with its wells abandoned, and empty palaces.
22:45 And how many a township have We destroyed because it had been immersed in evildoing - and now they [all] lie deserted, with their roofs caved in! And how many a well lies abandoned, and how many a castle that [once] stood high!
22:45 Many a community we have annihilated because of their wickedness. They ended up in ruins, stilled wells, and great empty mansions.,
22:45 And how many a township have We (Our Law of Requital) annihilated, for, they oppressed people and violated human rights! And now they lie deserted, with their roofs caved in! And how many a well lies abandoned, and how many a castle in ruins that once stood high!
22:46 افلم يسيروا فى الارض فتكون لهم قلوب يعقلون بها او ءاذان يسمعون بها فانها لا تعمى الابصار ولاكن تعمى القلوب التى فى الصدور
22:46 Afalam yaseeroo fee al-ardi fatakoonalahum quloobun yaAAqiloona biha aw athanunyasmaAAoona biha fa-innaha la taAAmaal-absaru walakin taAAma alquloobu allateefee alssudoori
22:46 Have they not roamed the land and had hearts with which to reason and ears with which to hear? No, it is not the sight which is blind, but it is the hearts that are in the chests that are blind.
22:46 Have they not roamed the earth and had hearts with which to comprehend and ears with which to hear? No, it is not the sight which is blind, but it is the hearts that are in the chests that are blind.
22:46 Have they, then, never journeyed about the earth, letting their hearts gain wisdom, and causing their ears to hear?61 Yet, verily, it is not their eyes that have become blind - but blind have become the hearts that are in their breasts!
Lit., "whereupon they would have hearts wherewith they might understand, or ears whereby they might hear".
22:46 Did they not roam the earth, then use their minds to understand, and use their ears to hear? Indeed, the real blindness is not the blindness of the eyes, but the blindness of the hearts inside the chests.,
22:46 Have they never journeyed about the earth, letting their hearts gain wisdom, and causing their ears to hear? Indeed, it is not their eyes that become blind, but their hearts that are in the chests become blind.
22:47 ويستعجلونك بالعذاب ولن يخلف الله وعده وان يوما عند ربك كالف سنة مما تعدون
22:47 WayastaAAjiloonaka bialAAathabiwalan yukhlifa Allahu waAAdahu wa-inna yawman AAindarabbika kaalfi sanatin mimma taAAuddoona
22:47 They seek you to hasten the retribution; and God will not break His promise. A day with your Lord is like one thousand of the years you count.7
22:47 Andthey seek you to hasten the retribution; and God will not break His promise. And a day with your Lord is like one thousand of the years which you count.
22:47 And [so, O Muhammad,] they challenge thee to hasten the coming upon them of [God's] chastisement:62 but God never fails to fulfill His promise - and, behold, in thy Sustainer's sight a day is like a thousand years of your reckoning.63
I.e., what men conceive of as "time" has no meaning with regard to God, because He is timeless, without beginning and without end, so that in relation to Him, one day and a thousand years are alike" (Razi). Cf. 70:4, where in the same sense, a "day" is said to be equal to ''fifty thousand years", or the well-authenticated saying of the Prophet, "God says, 'I am Time Absolute (ad-dahr)'."
22:47 They challenge you to bring retribution, and GOD never fails to fulfill His prophecy. A day of your Lord is like a thousand of your years.,
22:47 And so (O Prophet) they challenge you to hasten the doom, but God never fails to fulfill His promise. A day of your Lord is like a thousand of your years. (See 32:5, 70:4).12
Before your Lord, is the Eternal ‘Now’. He is above temporal and spatial bounds
22:48 وكاين من قرية امليت لها وهى ظالمة ثم اخذتها والى المصير
22:48 Wakaayyin min qaryatin amlaytu lahawahiya thalimatun thumma akhathtuhawa-ilayya almaseeru
22:48 Many a town I have given it respite while it was doing wrong, then I seized it! To Me is the destiny.
22:48 Andmany a town I have given it respite while it was doing wrong, then I seized it! And to Me is the destiny.
22:48 And to how many a community that was immersed in evildoing have I given rein for a while! But then I took it to task: for with Me is all journeys' end!
22:48 Many a community in the past committed evil, and I led them on for awhile, then I punished them. To Me is the ultimate destiny.,
22:48 (“As you sow, so shall you reap”, is an unwavering law, as evidenced by the rise and fall of nations.) How many communities have gone before, whom I gave respite although they were transgressors, but then I (My Law of Requital) seized them. For with Me is the end of all journeys.
22:49 قل ياايها الناس انما انا لكم نذير مبين
22:49 Qul ya ayyuha alnnasuinnama ana lakum natheerun mubeenun
22:49 Say, "O people, I am but a clear warner to you!"
22:49 Say: "O people, I am but a clear warner to you!"
22:49 SAY [O Muhammad]: O men! I am but a plain warner [sent by God] unto you!"
God's Messenger of the Covenant22:49 Say, "O people, I have been sent to you as a profound warner."26 ,
This command is directed specifically to God's Messenger of the Covenant. This fact, and the specific name of themessenger are mathematically coded into the Quran. See the details, togetherwith the irrefutable proofs, in Appendices 2 and 26.
22:49 Say, "O Mankind! I am but a plain warner to you."
22:50 فالذين ءامنوا وعملوا الصالحات لهم مغفرة ورزق كريم
22:50 Faallatheena amanoowaAAamiloo alssalihati lahum maghfiratunwarizqun kareemun
22:50 As for those who acknowledge and promote reforms, for them is forgiveness and a great provision.
22:50 As for those who believe and do good works, for them is a forgiveness and a great provision.
22:50 And [know that] those who attain to faith and do righteous deeds shall be granted forgiveness of sins and a most excellent sustenance;64
See 8:4 and the corresponding note 5.
22:50 Those who believe and lead a righteous life have deserved forgiveness and a generous recompense.,
22:50 And know that communities who attain belief and augment human potential, shall be granted the protection of forgiveness and a most excellent provision (in both worlds).
22:51 والذين سعوا فى ءاياتنا معاجزين اولائك اصحاب الجحيم
22:51 Waallatheena saAAaw fee ayatinamuAAajizeena ola-ika as-habu aljaheemi
22:51 Those who seek to obstruct Our signs, those are the dwellers of hell.
22:51 Andthose who seek to obstruct Our revelations, those are the dwellers of Hell.
22:51 whereas those who strive against Our messages, seeking to defeat their purpose - they are destined for the blazing fire.
22:51 As for those who strive to challenge our revelations, they incur Hell.,
22:51 Whereas those who strive against Our messages seeking to defeat their purpose, they are destined to face the Insurmountable Barrier.
22:52 وما ارسلنا من قبلك من رسول ولا نبى الا اذا تمنىا القى الشيطان فى امنيته فينسخ الله ما يلقى الشيطان ثم يحكم الله ءاياته والله عليم حكيم
22:52 Wama arsalna min qablika minrasoolin wala nabiyyin illa itha tamannaalqa alshshaytanu fee omniyyatihi fayansakhuAllahu ma yulqee alshshaytanu thummayuhkimu Allahu ayatihi waAllahuAAaleemun hakeemun
Testing People through Fallible Human Messengers22:52 We did not send before you any messenger or prophet, without having the devil interfere with his wishes. God then overrides what the devil has cast, and God secures His signs. God is Knower, Wise.8
The weakness and deficiencies demonstrated by messengers and prophets provide excuses for those who try to criticize them and reject their message. On the other hand, those deficiencies and weaknesses reject the common Sunni and Shiite belief that the messengers are "innocent" or "sinless" people. Those who acknowledge and appreciate God's message are capable of distinguishing revelation from personal errors.
22:52 AndWe did not send before you any messenger or prophet, without having the devil interfere with his wishes. God then duplicates what the devil has cast, and God secures His revelations. And God is Knower, Wise.
22:52 Yet whenever We sent forth any apostle or prophet before thee, and he was hoping65 [that his warnings would be heeded], Satan would cast an aspersion on his innermost aims:66 but God renders null and void whatever aspersion Satan may cast; and God makes His messages clear in and by themselves67 for God is all-knowing, wise.
Lit., "We never sent any apostle or prophet before thee without that, when he was hoping (tamanna) ", etc. According to most of the commentators, the designation "apostle" (rasul) is applied to bearers of divine revelations which comprise a new doctrinal system or dispensation; a "prophet" (nabi), on the other hand, is said to be one whom God has entrusted with the enunciation of ethical principles on the basis of an already-existing dispensation, or of principles common to all divine dispensations. Hence, every apostle is a prophet as well, but not every prophet is an apostle.
I.e., insinuating that the innermost aim (umniyyah, lit., "longing" or "hope'') of the message-bearer in question was not the spiritual improvement of his community but, rather, the attainment of personal power and influence: cf. 6:112 - "against every prophet We have set up as enemies the evil forces (shayatin) from among humans as well as from among invisible beings (al-jinn)". A statement which is explained in surah 6, note 98.
Lit., "and God makes His messages clear in and by themselves'', This is the meaning of the phrase yuhkimu ayatahu (cf. the expression uhkimat ayatuhu in 11:1): i.e., God causes His messages to speak for themselves, so that any insinuation as to the prophets "hidden motives" is automatically disproved. The conjunction thumma at the beginning of this clause does not connote a sequence in time but a coordination of activities, and is best rendered by the simple conjunction "and".
The System22:52 We did not send before you any messenger, nor a prophet, without having the devil interfere in his wishes.27 GOD then nullifies what the devil has done. GOD perfects His revelations. GOD is Omniscient, Most Wise.*,
Throughout this worldly test, Satan is allowed to present his point of view (we are born with a representative of Satan in our bodies). This allows the peopleto make a choice between God's evidence and Satan's evidence. Satan's evidenceis invariably based on lies. This system explains the fact that the devil'sagents continuously come up with the most absurd lies, insults and accusationsagainst every messenger (see 6:33, 8:30, 17:76, 27:70).
22:52 Yet whenever We sent a Messenger or Prophet before you, Satan (satanic people) tried to confound the central aims of the message. But God, renders null and void all the aspirations Satan had. And God makes His messages clear in and by themselves. God is All Knower, Wise.13
22:53 ليجعل ما يلقى الشيطان فتنة للذين فى قلوبهم مرض والقاسية قلوبهم وان الظالمين لفى شقاق بعيد
22:53 LiyajAAala ma yulqee alshshaytanufitnatan lillatheena fee quloobihim maradun waalqasiyatiquloobuhum wa-inna alththalimeenalafee shiqaqin baAAeedin
22:53 That He may make what the devil has cast as a test for those who have a disease in their hearts and those whose hearts are hardened. The wicked are far away in opposition.
22:53 That He may make what the devil has cast as a test for those who have a disease in their hearts and those whose hearts are hardened. And the wicked are far away in opposition.
22:53 [And He allows doubts to arise] so that He might cause whatever aspersion Satan may cast [against His prophets] to become a trial for all in whose hearts is disease68 and all whose hearts are hardened: for, verily, all who are [thus] sinning [against themselves]69 are most deeply in the wrong.
See 2:10 and the corresponding note.
Lit., "all [such] evildoers''.
The Hypocrites Drop Out22:53 He thus sets up the devil's scheme as a test for those who harbor doubts in their hearts, and those whose hearts are hardened. The wicked must remain with the opposition.,
22:53 (God allows) these satanic people to advance their aspirations so that He might make this conspiracy a test for people and distinguish (the true believers in the Divine revelation) from those who have a disease in their hearts and who are hardened of heart. Surely, those who relegate the Divine revelation in favor of human aspirations create great schism and sectarianism.14
Zulm = Displacing something from its rightful place = Oppression = Violation of human rights = Relegation of the truth = Wrongdoing. 2:53
22:54 وليعلم الذين اوتوا العلم انه الحق من ربك فيؤمنوا به فتخبت له قلوبهم وان الله لهاد الذين ءامنوا الىا صراط مستقيم
22:54 WaliyaAAlama allatheena ootooalAAilma annahu alhaqqu min rabbika fayu/minoo bihifatukhbita lahu quloobuhum wa-inna Allaha lahadiallatheena amanoo ila siratinmustaqeemin
22:54 To let those who have been given knowledge know that it is the truth from your Lord, and they will acknowledge it, and their hearts will soften to it. God will guide those who acknowledge to a straight path.
22:54 Andto let those who have been given knowledge knowthat it is the truth from your Lord, and they will believe in it, and their hearts will soften to it. And God will guide those who believe to a straight path.
22:54 And [God renders Satan's aspersions null and void] so that they who are endowed with [innate] knowledge might know that this [divine writ] is the truth from thy Sustainer, and that they aught believe in it, and that their hearts might humbly submit unto Him. For, behold, God does guide onto a straight way those who have attained to faith
22:54 Those who are blessed with knowl- edge will recognize the truth from your Lord, then believe in it, and their hearts will readily accept it. Most assuredly, GOD guides the believers in the right path.,
22:54 Those who have blessed themselves with knowledge, will recognize that this (Qur’an) is the truth from your Lord, and so they accept it. Then their hearts are made humble to it. God Himself is the Guide of those who choose to believe, to a straight way. [5:48, 15:19]
22:55 ولا يزال الذين كفروا فى مرية منه حتىا تاتيهم الساعة بغتة او ياتيهم عذاب يوم عقيم
22:55 Wala yazalu allatheenakafaroo fee miryatin minhu hatta ta/tiyahumu alssaAAatubaghtatan aw ya/tiyahum AAathabu yawmin AAaqeemin
22:55 Those who have rejected will remain in doubt from it until the moment comes to them suddenly, or the retribution will come to them on a day which will stand still.
22:55 Andthose who have rejected will remain to be in doubt from it until the Hour comes to them suddenly, or the retribution of a barren Day comes to them.
22:55 whereas those who are bent on denying the truth will not cease to be in doubt about Him until the Last Hour comes suddenly upon them and [supreme] suffering befalls them on a Day void of all hope.70
Lit., "or [until] there comes upon them the chastisement [or "suffering"] of a barren Day", i.e., the Day of Judgment, which will offer no hope to those who, until their death, failed to realize the existence of God or to submit to His guidance.
22:55 As for those who disbelieve, they will continue to harbor doubts until the Hour comes to them suddenly, or until the retribution of a terrible day comes to them.,
22:55 And those who reject faith will not cease to remain in suspense until the Hour suddenly comes upon them, or there comes to them the suffering of a barren day (devoid of all hope).
22:56 الملك يومئذ لله يحكم بينهم فالذين ءامنوا وعملوا الصالحات فى جنات النعيم
22:56 Almulku yawma-ithin lillahi yahkumubaynahum faallatheena amanoo waAAamiloo alssalihatifee jannati alnnaAAeemi
When the Time Given to Perverse Expires22:56 The sovereignty on that day is to God, He will judge between them. As for those who have acknowledged and promoted reforms, they are in the gardens of Paradise.
22:56 Thesovereignty on that Day is to God, He will judge between them. So as for those who have believed and did good works, they are in gardens of bliss.
22:56 On that Day, all dominion shall [visibly] belong to God, He shall judge [all men and make a distinction] between them: thus, all who had attained to faith and did righteous deeds shall find themselves in gardens of bliss,
Satan's Temporary Kingship22:56 All sovereignty on that day belongs to GOD, and He will judge among them. As for those who believe and lead a righteous life, they have deserved the gardens of bliss.,
22:56 On that Day all Dominion will visibly belong to God, and His law and His Judgment will prevail in the human society as well (through this Divine Writ). Then those who believe in this Divine revelation and contribute to the advancement of the society, will be in the Gardens of Delight, in this world and in the Hereafter.
22:57 والذين كفروا وكذبوا باياتنا فاولائك لهم عذاب مهين
22:57 Waallatheena kafaroo wakaththaboobi-ayatina faola-ika lahum AAathabunmuheenun
22:57 Those who did not appreciate and rejected Our signs, those will have a humiliating retribution.
22:57 And those who rejected and disbelieved Our revelations, those will have a humiliating retribution.
22:57 whereas for those who were bent on denying the truth and gave the lie to Our messages, there shall be shameful suffering in store.
22:57 While those who disbelieved and rejected our revelations have incurred a shameful retribution. Striving in the Cause of God,
22:57 Whereas for those who are bent upon opposing the truth, and deny Our revelations, there shall be a humiliating suffering in store.
22:58 والذين هاجروا فى سبيل الله ثم قتلوا او ماتوا ليرزقنهم الله رزقا حسنا وان الله لهو خير الرازقين
22:58 Waallatheena hajaroofee sabeeli Allahi thumma qutiloo aw matoolayarzuqannahumu Allahu rizqan hasanan wa-inna Allahalahuwa khayru alrraziqeena
22:58 Those who emigrated in the cause of God, then they were killed or died, God will provide them with a good provision, and God is the best of providers.
22:58 Andthose who emigrated in the cause of God, then they were killed or died, God will provide them with a good provision, and God is the best of providers.
22:58 AND AS FOR those who forsake the domain of evil71 (and strive) in God's cause, and then are slain or die - God will most certainly provide for them a goodly sustenance [in the life to come] for, verily, God - He alone - is the best of providers;
For this rendering of the phrase alladhina hajaru, see note 203 on 2:218, The subsequent mention of ''those who strive in God's cause, and then are slain or die'' connects with the reference, in verses 39-40, to God's permission to the believers to fight in defence of their faith and liberty. The extreme merit of the self-sacrifice involved is stressed in several Quranic passages, and particularly in 4:95; hence, it has also a bearing on the Day of Judgment spoken of in the preceding passage.
22:58 Those who emigrate for the sake of GOD, then get killed, or die, GOD will surely shower them with good provisions. GOD is certainly the best Provider.,
22:58 As for those who forsake the domain of evil in the cause of God and are then slain or die, God will most certainly provide them a goodly sustenance. God, He is the Best of providers.
22:59 ليدخلنهم مدخلا يرضونه وان الله لعليم حليم
22:59 Layudkhilannahum mudkhalan yardawnahuwa-inna Allaha laAAaleemun haleemun
22:59 He will admit them an entrance that they will be pleased with, and God is Knowledgeable, Compassionate.
22:59 He will admit them an entrance that they will be pleased with, and God is Knowledgeable, Compassionate.
22:59 [and] He will most certainly cause them to enter upon a state (of being) that shall please them well:72 for, verily, God is all-knowing, most forbearing.
Or: "cause them to enter (upon their life after death) in a manner that will please them well (cf. note 40 on the last clause of 4:31) - thus implying that by sacrificing their lives in God's cause they will have obtained His forgiveness of whatever sins they may have previously committed.
22:59 Most assuredly, He will admit them an admittance that will please them. GOD is Omniscient, Clement.,
22:59 God, the Knower, the Clement, will admit them to a place they will love.
22:60 ذالك ومن عاقب بمثل ما عوقب به ثم بغى عليه لينصرنه الله ان الله لعفو غفور
22:60 Thalika waman AAaqaba bimithlima AAooqiba bihi thumma bughiya AAalayhi layansurannahuAllahu inna Allaha laAAafuwwun ghafoorun
22:60 It is decreed that whoever retaliates with equal measure as was retaliated against him, then he was persecuted for this, God will give him victory. God is Pardoning, Forgiving.
22:60 It is decreed that whoever retaliates with equal measure as was retaliated against him, then he was persecuted for this, God will give him victory. God is Pardoning, Forgiving.
22:60 Thus shall it be. And as for him who responds to aggression only to the extent of the attack levelled against him,73 and is thereupon [again] treacherously attacked - God will most certainly succour him: for, behold, God is indeed an absolver of sins, much-forgiving.74
Lit., ''who has retaliated with the like of what he had been afflicted with" - i.e., has acted only in self-defence and done to his enemy no more than the enemy had done to him. (A similar phrase, relating to retaliation in argument, is found in 16:126 and explained in the corresponding note 150.)
While the opening sentence of this verse stresses the principle of self-defence as the only justification of war (cf. 2:190 and 192-193) - with the proviso that retaliation must not exceed the injury initially suffered - the concluding part of the verse implies that in case of repeated, unprovoked aggression the believers are allowed to wage an all-out war with a view to destroying completely the enemy's military power. Since such an all-out war might seem to conflict with the principle of limited retaliation alluded to above, the Qur'an states that God absolves the believers of what otherwise might have been a sin, since it is they ''against whom war is being wrongfully waged" (verse 39) by repeated acts of aggression.
Divine Help for the Oppressed22:60 It is decreed that if one avenges an injustice that was inflicted upon him, equitably, then he is persecuted because of this, GOD will surely support him. GOD is Pardoner, Forgiving.,
22:60 That is so. As for him who responds to aggression only to the extent of the injustice that was inflicted upon him, and is then wronged again, God will certainly help him. God is Forbearing, Forgiving.15
22:39. ‘Afw = Absolving imperfections = Forbearance = Pardoning
22:61 ذالك بان الله يولج اليل فى النهار ويولج النهار فى اليل وان الله سميع بصير
22:61 Thalika bi-anna Allaha yoolijuallayla fee alnnahari wayooliju alnnaharafee allayli waanna Allaha sameeAAun baseerun
22:61 That is because God merges the night into the day, and He merges the day into the night. God is Hearer, Seer.
22:61 That is because God merges the night into the day, and He merges the day into the night. And God is Hearer, Seer.
22:61 Thus it is, because God [is almighty75 the One who] makes the night grow longer by shortening the day, and makes the day grow longer by shortening the night; and because God is all-hearing, all-seeing.76
Sc., "and therefore has the power to succour the believers who have been wronged.
I.e., it is He who knows what is in the hearts of men, and nevertheless, in His unfathomable wisdom, allows the darkness of oppression to grow at the expense of the light of freedom, and then causes the light to overcome the darkness: an eternal, cyclical recurrence which dominates the life of mankind. As Ibn Kathir points out, the above passage contains a direct allusion to 3:26 - "Say: O God, Lord of all dominion! Thou grantest dominion unto whom Thou willest, and takest away dominion from whom Thou willest Thou hast the power to will anything: Thou makest the night grow longer by shortening the day, and Thou makest the day grow longer by shortening the night "
God's Omnipotence22:61 It is a fact that GOD merges the night into the day, and merges the day into the night, and that GOD is Hearer, Seer.,
22:61 Thus it is, because God (is Omnipotent and He) merges the night into the day and merges the day into the night. God is Hearer, Seeing.
22:62 ذالك بان الله هو الحق وان ما يدعون من دونه هو الباطل وان الله هو العلى الكبير
22:62 Thalika bi-anna Allaha huwa alhaqquwaanna ma yadAAoona min doonihi huwa albatiluwaanna Allaha huwa alAAaliyyu alkabeeru
22:62 That is because God is the truth, and what they call on besides Him is falsehood. God is the High, the Great.
22:62 That is because God is the truth, and what they call on besides Him is falsehood. And God is the Most High, the Great.
22:62 Thus it is, because God alone is the Ultimate Truth,77 so that all that men invoke beside Him is sheer falsehood, and because God alone is exalted, great!
See surah 20 note 99.
22:62 It is a fact that GOD is the Truth, while the setting up of any idols beside Him constitutes a falsehood, and that GOD is the Most High, the Supreme.,
22:62 Thus it is, because God alone is the Ultimate Truth. And all that they call on instead of Him is sheer falsehood. And because God, He alone is the Exalted, the Tremendous.
22:63 الم تر ان الله انزل من السماء ماء فتصبح الارض مخضرة ان الله لطيف خبير
22:63 Alam tara anna Allaha anzala mina alssama-imaan fatusbihu al-ardu mukhdarrataninna Allaha lateefun khabeerun
22:63 Did you not see that God sends down water from the sky, and then the land becomes green? God is Compassionate, Ever-aware.
22:63 Didyou not see that God sends down water from the sky, and then the land becomes green? God is Compassionate, Expert.
22:63 Art thou not aware that it's God who sends down water from the skies, whereupon the earth becomes green? Verily, God is unfathomable [in His wisdom], all-aware.78
For an explanation of the term latif ("unfathomable"), see surah 6 note 89.
22:63 Do you not see that GOD sends down from the sky water that turns the land green? GOD is Sublime, Cognizant.,
22:63 Have you not seen how God sends down water from the sky and then the earth becomes green? Surely, God is Unfathomable, Aware.
22:64 له ما فى السماوات وما فى الارض وان الله لهو الغنى الحميد
22:64 Lahu ma fee alssamawatiwama fee al-ardi wa-inna Allaha lahuwaalghaniyyu alhameedu
22:64 To Him is what is in the heavens and what is in the earth. God is the Rich, the Praiseworthy.
22:64 To Him is what is in the heavens and what is on the earth. And God is the Rich, the Praiseworthy.
22:64 Unto Him belongs all that is in the heavens and all that is on earth; and, verily, God - He alone - is self-sufficient, the One to whom all praise is due.
22:64 To Him belongs everything in the heavens and everything on earth. Absolutely, GOD is the Most Rich, Most Praiseworthy.,
22:64 Unto Him belongs all that is in the heavens and all that is on earth. God is Absolutely Independent, Owner of praise.
22:65 الم تر ان الله سخر لكم ما فى الارض والفلك تجرى فى البحر بامره ويمسك السماء ان تقع على الارض الا باذنه ان الله بالناس لرءوف رحيم
22:65 Alam tara anna Allaha sakhkhara lakumma fee al-ardi waalfulka tajree fee albahribi-amrihi wayumsiku alssamaa an taqaAAa AAalaal-ardi illa bi-ithnihi inna Allahabialnnasi laraoofun raheemun
22:65 Did you not see that God commits to you what is in the land, and the ships which sail in the sea by His leave? He holds the sky so that it would not collapse upon the earth, except by His leave. Indeed, God is Kind towards people, Compassionate.
22:65 Didyou not see that God commits to you what is on the earth? And the ships sail in the sea with His permission. And He holds the sky so that it would not collapse upon the earth, except by His permission. Indeed, God is Kind towards the people, Merciful.
22:65 Art thou not aware that it is God who has made subservient to you all that is on earth,79 and the ships that sail through the sea at His behest - and [that it is He who] holds the celestial bodies80 [in their orbits], so that they may not fall upon the earth otherwise than by His leave?81 Verily, God is most compassionate towards men, a dispenser of grace
I.e., "has enabled you to benefit from all " , etc. (cf. surah 14 note 46).
Lit., ''the sky" - used here as a metonym for the stars and planets, which are held on their courses by the God-willed laws of cosmic movement (Maraghi XVII, 137).
I.e., at the Last Hour, which - as the Qur'an so often states - will manifest itself in a universal cosmic catastrophe.
22:65 Do you not see that GOD has committed in your service everything on earth? The ships run in the ocean by His command. He prevents the heavenly bodies from crashing onto the earth, except in accordance with His command. GOD is Most Kind towards the people, Most Merciful.,
22:65 Have you not realized how God has made everything on earth subservient to you? And the ships run upon the sea by His command, and He holds back the celestial bodies and high atmosphere from coming down on to the earth except in accordance with His law. Surely, God is Compassionate, Merciful to people.
22:66 وهو الذى احياكم ثم يميتكم ثم يحييكم ان الانسان لكفور
22:66 Wahuwa allathee ahyakumthumma yumeetukum thumma yuhyeekum inna al-insanalakafoorun
22:66 He is the One who gave you life, then He makes you die, then He gives you life. But the human being is always rejecting!
22:66 He is the One who gave you life, then He makes you die, then He gives you life. But man is always rejecting!
22:66 seeing that it is He who gave you life, and then will cause you to die, and then will bring you back to life: [but,] verily, bereft of all gratitude is man!
22:66 He is the One who granted you life, then He puts you to death, then He brings you back to life. Surely, the human being is unappreciative.,
22:66 And He is the One Who gives you the gift of life, then He will cause you to die, and will then give you life again. Yet, ungrateful is man (not using the gift of life to its maximum potential).
22:67 لكل امة جعلنا منسكا هم ناسكوه فلا ينازعنك فى الامر وادع الىا ربك انك لعلىا هدى مستقيم
22:67 Likulli ommatin jaAAalna mansakan humnasikoohu fala yunaziAAunnaka fee al-amri waodAAuila rabbika innaka laAAala hudan mustaqeemin
22:67 For every nation We have made rites which they will fulfill. So do not let the matter fall into dispute. Call upon your Lord, for you are on a guidance which is straight.
22:67 Forevery nation We have established rites which they are to fulfill. So do not let the matter fall into dispute. And call upon your Lord, for you are on a guidance which is straight.
22:67 UNTO every community have We appointed [different] ways of worship,82 which they ought to observe. Hence, [O believer,] do not let those [who follow ways other than thine] draw thee into disputes on this score,83 but summon [them all] unto thy Sustainer: for, behold, thou art indeed on the right way.
Lit., "a way of worship" (mansak, which sometimes denotes also ''an act of worship"). For a fuller explanation of this passage, see the second paragraph of 5:48 "Unto every one of you have We appointed a [different] law and way of life" - and the corresponding notes 66-68.
I.e., do not allow thyself to be drawn into disputes" (Zamakhshari and Baghawi).
22:67 For each congregation, we have decreed a set of rites that they must uphold. Therefore, they should not dispute with you. You shall continue to invite everyone to your Lord. Most assuredly, you are on the right path.,
22:67 We have let every community hold some rites that they observe (as diversity in humanity 49:13). So, let them not involve you in their arguments, just call them to your Lord (2:177). You (O Prophet) are on the right way.
22:68 وان جادلوك فقل الله اعلم بما تعملون
22:68 Wa-in jadalooka faquli AllahuaAAlamu bima taAAmaloona
22:68 If they argue with you, then say, "God is fully aware of what you do."
22:68 Andif they argue with you, then say: "God is fully aware of what you do."
22:68 And if they [try to] argue with thee, say [only]: God knows best what you are doing."84
Cf. 10:41 - "To me [shall be accounted] my doings, and to you, your doings: you are not accountable for what I am doing, and I am not accountable for whatever you do".
22:68 If they argue with you, then say, "GOD is fully aware of everything you do.",
22:68 And if they argue with you, say, “God is best Aware of what you do.”
22:69 الله يحكم بينكم يوم القيامة فيما كنتم فيه تختلفون
22:69 Allahu yahkumu baynakum yawmaalqiyamati feema kuntum feehi takhtalifoona
22:69 "God will judge between you on the day of Resurrection in what you dispute therein."
22:69 "God will judge between you on the Day of Resurrection in what you dispute therein."
22:69 [For, indeed,] God will judge between you [all] on Resurrection Day with regard to all on which you were wont to differ.85
See surah 2 note 94.
22:69 GOD will judge among you on the Day of Resurrection regarding all your disputes.,
22:69 God will judge among you regarding all your differences when humanity stands up on its feet, and finally on the Day of Resurrection.” [2:213, 22:17, 22:56]
22:70 الم تعلم ان الله يعلم ما فى السماء والارض ان ذالك فى كتاب ان ذالك على الله يسير
22:70 Alam taAAlam anna Allaha yaAAlamu mafee alssama-i waal-ardi inna thalikafee kitabin inna thalika AAala Allahiyaseerun
22:70 Did you not know that God knows what is in the heavens and the earth? All is in a record. All that for God is easy.
22:70 Didyou not know that God knows what is in the heavens and the earth? All is in a record. All that for God is easy.
22:70 Dost thou not know that God knows all that occurs in heaven as well as on earth? All this, behold, is in [God's] record: verily, [to know] all this is easy for God.
22:70 Do you not realize that GOD knows everything in the heavens and everything on earth? All this is recorded in a record. This is easy for GOD to do.,
22:70 Do you not know that God is fully Aware of all that is in the High and the Low? All that is in the Divine Database. Surely, all this is easy for God.
22:71 ويعبدون من دون الله ما لم ينزل به سلطانا وما ليس لهم به علم وما للظالمين من نصير
22:71 WayaAAbudoona min dooni Allahi malam yunazzil bihi sultanan wama laysa lahum bihiAAilmun wama lilththalimeenamin naseerin
22:71 They serve besides God what He did not send any authority upon, and what they have no knowledge of. The wicked will not have any helper.
22:71 Andthey serve besides God what He did not send any authority upon, and what they have no knowledge of. And the wicked will not have any helper.
22:71 And yet86 they [who claim to believe in Him often] worship [other beings or forces] beside God - something for which He has never bestoweed any warrant from on high,87 and [of the reality] whereof they cannot have any knowledge:88 and such evildoers shall have none to succour them [on Judgment Day].
I.e., despite their awareness that God alone knows all and is, therefore, unique in His all-embracing Presence.
See surah 3 note 106.
I.e., through independent reasoning or observation.
22:71 Yet, they idolize beside GOD idols wherein He placed no power, and they know nothing about them. The transgressors have no helper.,
22:71 And yet, they (seeing His Dominion of the Universe, and claiming to believe in Him) idolize instead of God that wherein He has placed no power, and they know nothing about them. But there is no helper for those who relegate the truth.16
They blindly follow their ancestors 10:39
22:72 واذا تتلىا عليهم ءاياتنا بينات تعرف فى وجوه الذين كفروا المنكر يكادون يسطون بالذين يتلون عليهم ءاياتنا قل افانبئكم بشر من ذالكم النار وعدها الله الذين كفروا وبئس المصير
22:72 Wa-itha tutla AAalayhim ayatunabayyinatin taAArifu fee wujoohi allatheena kafarooalmunkara yakadoona yastoona biallatheenayatloona AAalayhim ayatina qulafaonabbi-okum bisharrin min thalikum alnnaruwaAAadaha Allahu allatheena kafaroo wabi/saalmaseeru
Ingrates are Aggressive22:72 If Our clear signs are recited to them, you see hatred in the faces of those who have rejected. They are nearly close to attacking those who are reciting to them Our signs! Say, "Shall I inform you of what is worse than this? The fire, which God has promised to those who have rejected. What a miserable destiny!"
22:72 Andif Our clear revelations are recited to them, you see denial in the faces of those who have rejected. They are nearly close to attacking those who are reciting to them Our revelations! Say: "Shall I inform you of what is worse than this? The Fire, which God has promised to those who have rejected. What a miserable destiny!"
22:72 As it is, whenever Our messages are conveyed unto them in all their clarity, thou canst perceive utter repugnance on the faces of those who are bent on denying the truth: they would almost assault those who convey Our messages unto them! Say: Shall I, then, tell you of something worse than what you feel at present?89 It is the fire [of the hereafter] that God has promised to those who are bent on denying the truth: and how vile a journey's end!"
Lit., "worse than this" - i.e., "more painful than the repugnance which you feel with regard to God's messages".
Violence & Belligerence: Signs of Disbelief22:72 When our revelations are recited to them, clearly, you recognize wickedness on the faces of those who disbelieve. They almost attack those who recite our revelations to them. Say, "Shall I inform you of something much worse? Hell is promised by GOD for those who disbelieve; what a miserable destiny.",
22:72 And when Our messages are conveyed to them in all clarity, you can notice a denial on the faces of those who are bent upon rejecting the truth. They would almost attack those who convey Our messages to them. Say, “Shall I, then, tell you something worse than what you feel now? The fire! God has promised it for those who are bent upon opposing the truth. How miserable a journey’s end!”
22:73 ياايها الناس ضرب مثل فاستمعوا له ان الذين تدعون من دون الله لن يخلقوا ذبابا ولو اجتمعوا له وان يسلبهم الذباب شيا لا يستنقذوه منه ضعف الطالب والمطلوب
22:73 Ya ayyuha alnnasuduriba mathalun faistamiAAoo lahu inna allatheenatadAAoona min dooni Allahi lan yakhluqoo thubabanwalawi ijtamaAAoo lahu wa-in yaslubuhumu alththubabushay-an la yastanqithoohu minhu daAAufa alttalibuwaalmatloobu
22:73 O people, an example is being cited so listen to it: those you call upon besides God will not create a fly even if they all gathered to do so. If the fly takes anything from them, they will not be able to return it from him. Weak is both the seeker and the sought!
22:73 O people, an example is being put forth so listen to it: those you call upon besides God will not create a fly even if they all gathered to do so. And if the fly takes anything from them, they will not be able to return anything from it. Weak is both the seeker and the sought!
22:73 O MEN! A parable is set forth [herewith]; hearken, then, to it! Behold, those beings whom you invoke instead of God cannot create [as much as] a fly, even were they to join all their forces to that end! And if a fly robs them of anything, they cannot [even] rescue it from him! Weak indeed is the seeker, and [weak] the sought!
Can They Create a Fly?22:73 O people, here is a parable that you must ponder carefully: the idols you set up beside GOD can never create a fly, even if they banded together to do so. Furthermore, if the fly steals anything from them, they cannot recover it; weak is the pursuer and the pursued.,
22:73 "O People! Here is a parable set forth. Listen to it! Those on whom you call besides God, cannot create even a fly, if they met together to do so. And if the fly snatches away anything from them, they cannot recover from it. Feeble is the seeker and the sought.”
22:74 ما قدروا الله حق قدره ان الله لقوى عزيز
22:74 Ma qadaroo Allaha haqqaqadrihi inna Allaha laqawiyyun AAazeezun
22:74 They have truly underestimated God's power. God is Powerful, Noble.
22:74 They have truly underestimated the power of God; for God is Powerful, Noble.
22:74 No true understanding of God have they [who err in this way]: for, verily, God is most powerful, almighty!
22:74 They do not value GOD as He should be valued. GOD is the Most Powerful, the Almighty.,
22:75 الله يصطفى من الملائكة رسلا ومن الناس ان الله سميع بصير
22:75 Allahu yastafee mina almala-ikatirusulan wamina alnnasi inna Allaha sameeAAunbaseerun
22:75 God chooses messengers from amongst the controllers and from amongst people. God is Hearer, Seer.
22:75 Godchooses messengers from among the angels and from among the people. God is Hearer, Seer.
22:75 [In His almightiness,] God chooses message-bearers from among the angels as well as from among men. But, behold, God [alone] is all-hearing, all-seeing:90
I.e., the prophets and the angels are but created beings having no share whatever in His omniscience and, hence, no claim to being worshipped.
22:75 GOD chooses from among the angels messengers, as well as from among the people. GOD is Hearer, Seer.,
22:75 God chooses message-bearers from among the angels as well as from among mankind. Indeed, God is Hearer, All-Seeing.18
Angels being message-bearers = Angels of revelation to the Prophets
22:76 يعلم ما بين ايديهم وما خلفهم والى الله ترجع الامور
22:76 YaAAlamu ma bayna aydeehim wamakhalfahum wa-ila Allahi turjaAAu al-omooru
22:76 He knows their present and their future. To God all matters are returned.
22:76 He knows their present and their future. And to God all matters are returned.
22:76 [whereas their knowledge is limited,] He knows all that lies open before them and all that is hidden from them91 for all things go back to God [as their source].
For an explanation of this rendering of the phrase ma bayna aydihim wa-ma khalfahum, see surah 2 note 247.
22:76 He knows their past and their future. To GOD belongs the ultimate control of all matters.,
22:76 He knows all that is of the past, the present and the future. For, to God all things return (and go back to Him as their Source).
22:77 ياايها الذين ءامنوا اركعوا واسجدوا واعبدوا ربكم وافعلوا الخير لعلكم تفلحون
22:77 Ya ayyuha allatheena amanooirkaAAoo waosjudoo waoAAbudoo rabbakum waifAAalooalkhayra laAAallakum tuflihoona
22:77 O you who acknowledge, kneel and prostrate and serve your Lord and do good that you may succeed.
22:77 O you who believe, kneel and prostrate and serve your Lord and do good that you may succeed.
22:77 O YOU who have attained to faith! Bow down and prostrate yourselves, and worship your Sustainer [alone], and do good, so that you might attain to a happy state!
22:77 O you who believe, you shall bow, prostrate, worship your Lord, and work righteousness, that you may succeed.,
22:77 O You who have chosen to be graced with belief! Bow before the commands of your Lord in full submission and serve Him alone. And do good to the society so that you may prosper.19
Rukoo’Bowing and Sajdah Prostration are not confined to the ritual physical motions. They convey a more sublime message of being humble and submitting to God’s commands
22:78 وجاهدوا فى الله حق جهاده هو اجتبىاكم وما جعل عليكم فى الدين من حرج ملة ابيكم ابراهيم هو سمىاكم المسلمين من قبل وفى هاذا ليكون الرسول شهيدا عليكم وتكونوا شهداء على الناس فاقيموا الصلواة وءاتوا الزكواة واعتصموا بالله هو مولىاكم فنعم المولىا ونعم النصير
22:78 Wajahidoo fee Allahi haqqajihadihi huwa ijtabakum wama jaAAalaAAalaykum fee alddeeni min harajin millata abeekumibraheema huwa sammakumu almuslimeena min qabluwafee hatha liyakoona alrrasoolu shaheedanAAalaykum watakoonoo shuhadaa AAala alnnasifaaqeemoo alssalata waatoo alzzakatawaiAAtasimoo biAllahi huwa mawlakumfaniAAma almawla waniAAma alnnaseeru
22:78 Strive in the cause of God properly. He is the One who has chosen you, and He has made no hardship for you in the system, the creed of your father Abraham; He is the One who named you 'those who have peacefully surrendered' from before as well as in this. So let the messenger be witness over you and you be witness over people. So hold the contact prayer and contribute towards betterment and hold tight to God, He is your patron. What an excellent Patron, and what an excellent Supporter.9
All messengers delivered the message of "serve only one God," and declared that they were muslims, that is peaceful surrenderers to God. With the exception of the intentional or unintentional rejection of some humans and jinns, everything in the universe are muslims, that is, behave according to the laws of God imposed on nature (41:11). For instance, Noah, Abraham, Moses, Jesus and his supporters are all described with the same word, muslim: (10:72; 2:128; 10:84; 27:31; 5:111; 72:14). The rituals of Islam first came through Abraham (16:123; 21:73). Also, see 3:19.
22:78 Andstrive in the cause of God its truly deserved striving. He is the One who has chosen you, and He has made no hardship for you in the system, the creed of your father Abraham; He is the One who named you 'those who have submitted' from before and in this. So let the messenger be witness over you and you be witness over the people. So hold the contact prayer and contribute towards purification and hold tight to God, He is your patron. What an excellent Patron, and what an excellent Supporter.
22:78 And strive hard in God's cause with all the striving that is due to Him: it is He who has elected you [to carry His message], and has laid no hardship on you in [anything that pertains to religion,92 [and made you follow] the creed of your forefather Abraham.93 It is He who has named you in bygone times as well as in this [divine writ] those who have surrendered themselves to God",94 so that the Apostle might bear witness to the truth before you, and that you might bear witness to it before all mankind. Thus, be constant in prayer, and render the purifying dues, and hold fast unto God. He is your Lord Supreme: and how excellent is this Lord Supreme, and how excellent this Giver of Succour!
The absence of any ''hardship" in the religion of Islam is due to several factors: (1) it is free of any dogma or mystical proposition which might make the Quranic doctrine difficult to understand or might even conflict with man's innate reason; (2) it avoids all complicated ritual or system of taboos which would impose undue restrictions on mans everyday life; (3) it rejects all self-mortification and exaggerated asceticism, which must unavoidably conflict with mans true nature (cf. in this connection note 118 on the first sentence of 2:143); and (4) it takes fully into account the fact that "man has been created weak'' (4:28).
Abraham is designated here as "your forefather" not only because he was, in fact, an ancestor of the prophet Muhammad - to whose followers this passage is addressed - but also because he is the prototype (and thus, the spiritual "forefather") of all who consciously "surrender themselves to God" (see next note).
The term muslim signifies "one who surrenders himself to God"; correspondingly, islam denotes "self-surrender to God". Both these terms are applied in the Qur'an to all who believe in the One God and affirm this belief by an unequivocal acceptance of His revealed messages. Since the Qur'an represents the final and most universal of these divine revelations, the believers are called upon, in the sequence, to follow the guidance of its Apostle and thus to become an example for all mankind (cf. 2:143 and the corresponding note 119).
Abraham: Original Messenger of Islam22:78 You shall strive for the cause of GOD as you should strive for His cause. He has chosen you and has placed no hardship on you in practicing your religion-the religion of your father Abraham. He is the one who named you "Submitters" originally. Thus, the messenger shall serve as a witness among you, and you shall serve as witnesses among the people. Therefore, you shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), and hold fast to GOD; He is your Lord, the best Lord and the best Supporter.28 ,
Although all messengers preached one and the same message, ``Worship God alone,'' Abraham was the first messenger to coin the terms "Submission" (Islam) and "Submitter" (Muslim) (2:128). What did Abraham contribute to Submission? We learn from 16:123 that all religious duties in Submission were revealed through Abraham (see Appendices 9 & 26).
22:78 Strive for God with a strife befitting Him, for He has elected you and placed no hardship in Religion, the Creed of your father Abraham. He has named you Muslimeen in the bygone days and now in this revelation, that the Messenger may be a witness against you and you may be witnesses against mankind! So, establish the Divine System and set up the Just Economic Order, and hold fast unto God. He is your Patron; how excellent a Patron and how excellent a Helper!20