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Surah 22. Al-Hajj

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22:1
يَـٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ ٱلسَّاعَةِ شَىْءٌ عَظِيمٌ Y a ayyuh a a l nn a su ittaqoo rabbakum inna zalzalata a l ss a AAati shayon AAa th eem un
O MEN! Be conscious of your Sustainer: for, verily, the violent convulsion of the Last Hour will be an awesome thing!
  - Mohammad Asad
O mankind! Have fear of your Rabb; the catastrophic quaking of the Hour of Doom will be terrible indeed.
  - Muhammad Farooq-i-Azam Malik
O humanity! Fear your Lord, for the 'violent' quaking at the Hour is surely a dreadful thing.
  - Mustafa Khattab
O mankind! Fear your Lord. Lo! the earthquake of the Hour (of Doom) is a tremendous thing.
  - Marmaduke Pickthall
O mankind! fear your Lord! For the convulsion of the Hour (of Judgment) will be a thing terrible! 2770
  - Abdullah Yusuf Ali

The serious issues involved are indicated by showing how terrible the consequences will be for those who disobey Allah's Will. The terror will only be for those who rebel and disobey: the righteous will not suffer from it, but on the contrary will be greeted by angels with joy (xxi. 103).

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22:2
يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّآ أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى ٱلنَّاسَ سُكَـٰرَىٰ وَمَا هُم بِسُكَـٰرَىٰ وَلَـٰكِنَّ عَذَابَ ٱللَّهِ شَدِيدٌ Yawma tarawnah a ta th halu kullu mur d iAAatin AAamm a ar d aAAat wata d aAAu kullu tha ti h amlin h amlah a watar a a l nn a sa suk a r a wam a hum bisuk a r a wal a kinna AAa tha ba All a hi shadeed un
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
  - Mohammad Asad

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 in 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.

On that Day you shall see that every nursing mother will forget her nursing-babe and every pregnant female will miscarry, and you will see people as if they are intoxicated, though they will not be drunk: such will be the horror of Allah's chastisement.
  - Muhammad Farooq-i-Azam Malik
The Day you see it, every nursing mother will abandon what she is nursing, and every pregnant woman will deliver her burden 'prematurely'. And you will see people 'as if they were' drunk, though they will not be drunk; but the torment of Allah is 'terribly' severe.
  - Mustafa Khattab
On the day when ye behold it, every nursing mother will forget her nursling and every pregnant one will be delivered of her burden, and thou (Muhammad) wilt see mankind as drunken, yet they will not be drunken, but the Doom of Allah will be strong (upon them).
  - Marmaduke Pickthall
The Day ye shall see it every mother giving suck shall forget her suckling-babe and every pregnant female shall drop her load (unformed): thou shalt see mankind as in a drunken riot yet not drunk: but dreadful will be the Wrath of Allah. 2771
  - Abdullah Yusuf Ali

Three metaphors are used for the extreme terror which the Awful Day will inspire, (1) No mother abandons the baby at her breast in the greatest danger; yet that will happen in this Dreadful Hour. (2) An expectant mother carries the young life within her with great pride and hope: yet the terror will overpower the hope at this "Hour", and nature's working will be reversed, (3) Men ordinarily retain their self-possession except under intoxication: here, without intoxication, they will be driven to frenzy with terror.

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22:3
وَمِنَ ٱلنَّاسِ مَن يُجَـٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَـٰنٍ مَّرِيدٍ Wamina a l nn a si man yuj a dilu fee All a hi bighayri AAilmin wayattabiAAu kulla shay ta nin mareed in
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
  - Mohammad Asad

See first half of note [16] on 15:17 .

Yet there are some among people, who in their ignorance, argue about Allah and follow every rebellious devil,
  - Muhammad Farooq-i-Azam Malik
'Still' there are some who dispute about Allah without knowledge, and follow every rebellious devil.
  - Mustafa Khattab
Among mankind is he who disputeth concerning Allah without knowledge, and followeth each froward devil;
  - Marmaduke Pickthall
And yet among men there are such as dispute about Allah without knowledge and follow every evil one obstinate in rebellion!
  - Abdullah Yusuf Ali

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22:4
كُتِبَ عَلَيْهِ أَنَّهُۥ مَن تَوَلَّاهُ فَأَنَّهُۥ يُضِلُّهُۥ وَيَهْدِيهِ إِلَىٰ عَذَابِ ٱلسَّعِيرِ Kutiba AAalayhi annahu man tawall a hu faannahu yu d illuhu wayahdeehi il a AAa tha bi a l ssaAAeer i
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!
  - Mohammad Asad
though they are doomed to seduce whoever takes them as their friends and lead him to the punishment of burning fire.
  - Muhammad Farooq-i-Azam Malik
It has been decreed for such devils that whoever takes them as a guide will be misguided and led by them into the torment of the Blaze.
  - Mustafa Khattab
For him it is decreed that whoso taketh him for friend, be verily will mislead him and will guide him to the punishment of the Flame.
  - Marmaduke Pickthall
About the (Evil One) it is decreed that whoever turns to him for friendship him will he lead astray and he will guide him to the Penalty of the Fire. 2772
  - Abdullah Yusuf Ali

Even after the warnings there are men who are such fools as to turn away from Allah who created them and cherishes them with His love and care; they become outlaws in His Kingdom, making friends with satan, which is a rebel in Allah's Kingdom.

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22:5
يَـٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى رَيْبٍ مِّنَ ٱلْبَعْثِ فَإِنَّا خَلَقْنَـٰكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِى ٱلْأَرْحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوٓا۟ أَشُدَّكُمْ ۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَيْلَا يَعْلَمَ مِنۢ بَعْدِ عِلْمٍ شَيْـًٔا ۚ وَتَرَى ٱلْأَرْضَ هَامِدَةً فَإِذَآ أَنزَلْنَا عَلَيْهَا ٱلْمَآءَ ٱهْتَزَّتْ وَرَبَتْ وَأَنۢبَتَتْ مِن كُلِّ زَوْجٍۭ بَهِيجٍ Y a ayyuh a a l nn a su in kuntum fee raybin mina albaAAthi fainn a khalaqn a kum min tur a bin thumma min nu t fatin thumma min AAalaqatin thumma min mu d ghatin mukhallaqatin waghayri mukhallaqatin linubayyina lakum wanuqirru fee alar ha mi m a nash a o il a ajalin musamman thumma nukhrijukum t iflan thumma litablughoo ashuddakum waminkum man yutawaff a waminkum man yuraddu il a ar th ali alAAumuri likayl a yaAAlama min baAAdi AAilmin shayan watar a alar d a h a midatan fai tha anzaln a AAalayh a alm a a ihtazzat warabat waanbatat min kulli zawjin baheej in
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 incomplete,4 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!
  - Mohammad Asad

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 mukhallaqa 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 .

O mankind! If you doubt that there is life after death remember that We first created you from dust, then from a sperm, then from a leech- like mass, then from a morsel of flesh, partly formed and partly unformed, so that We may manifest to you Our power. We cause to remain in the womb whom We wish for an appointed term, and then We bring you forth as infants; then We nourish you so that you may reach your age of full strength. There are some of you who die young and some who live on to their abject old age when all that they once knew they know no more. You sometimes see the land dry and barren; but no sooner do We pour down rain upon it then it begins to stir and swell, putting forth every kind of beautiful growth in pairs.
  - Muhammad Farooq-i-Azam Malik
O humanity! If you are in doubt about the Resurrection, then 'know that' We did create you1 from dust, then from a sperm-drop,2 then 'developed you into' a clinging clot 'of blood',3 then a lump of flesh4- fully formed or unformed5- in order to demonstrate 'Our power' to you. 'Then' We settle whatever 'embryo' We will in the womb for an appointed term, then bring you forth as infants, so that you may reach your prime. Some of you 'may' die 'young', while others are left to reach the most feeble stage of life so that they may know nothing after having known much. And you see the earth lifeless, but as soon as We send down rain upon it, it begins to stir 'to life' and swell, producing every type of pleasant plant.
  - Mustafa Khattab

 Your father, Adam.

 Nuṭfah refers to the union of male and female gametes (sperm and egg) which results in the zygote after fertilization.

 ’Alaqah, meaning the embryo resembles a leech.

 Muḍghah, meaning it resembles a chewed morsel.

 Fully formed or defected, evolving into a healthy embryo or ending in miscarriage.

O mankind! if ye are in doubt concerning the Resurrection, then lo! We have created you from dust, then from a drop of seed, then from a clot, then from a little lump of flesh shapely and shapeless, that We may make (it) clean for you. And We cause what We will to remain in the wombs for an appointed time, and afterward We bring you forth as infants, then (give you growth) that ye attain your full strength. And among you there is he who dieth (young), and among you there is he who is brought back to the most abject time of life, so that, after knowledge, he knoweth naught. And thou (Muhammad) seest the earth barren, but when We send down water thereon, it doth thrill and swell and put forth every lovely kind (of growth).
  - Marmaduke Pickthall
O mankind! if ye have a doubt about the Resurrection (consider) that We created you out of dust then out of sperm then out of a leech-like clot then out a morsel of flesh partly formed and partly unformed in order that We may manifest (Our Power) to you; and We cause whom We will to rest in the wombs for an appointed term then do We bring you out as babes then (foster you) that ye may reach your age of full strength; and some of you are called to die and some are sent back to the feeblest old age so that they know nothing after having known (much). And (further) thou seest the earth barren and lifeless but when We pour down rain on it it is stirred (to life) it swells and it puts forth every kind of beautiful growth (in pairs). 2773 2774 2775 2776 2777
  - Abdullah Yusuf Ali

If they really have doubts in their minds about the life after death, they have only to tum their attention either to their own nature, or to the nature around. How wonderful is their own physical growth, from lifeless matter, to seed, fertilised ovum, foetus, child youth, age, and death! How can they doubt that the Author of all these wonderful stages in their life here can also give them another kind of life after the end of this life? Or, if they look at external nature, they see the earth dead and barren and Allah's fertilising showers bring it in to life, growth and beauty in various forms. The Creator of this great pageant of Beauty can surely create yet another and a newer world.

The stages of man's physical growth from nothing till he completes the cycle of this life are described in words whose accuracy, beauty, and comprehensiveness can only be fully understood by biologists. Parallel to the physical growth, may be understood man's inner growth, also by stages and by Allah's creative artistry.

That is, a male or a female child, a fair or an ugly child, a good or a rebellious child, etc., involving countless mysteries of genetics and heredity.

Cf. xvi 70. In that passage the mystery of our life was used to illustrate Allah's abundant mercies and favours to us. Here it is used to illustrate Allah's power in giving us a future Life of even greater promise.

A beautiful nature passage so pregnant in meaning that the earnest student wonders what magic and truth have been conveyed in so few words. M.P.'s Egyptian colleague Prof. Ghamrawi (see M.P.'s note on this passage) was but expressing the feelings of every careful student of the Qur-an. The "subtlety and wealth of meaning" are indeed marvellous.

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22:6
ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّهُۥ يُحْىِ ٱلْمَوْتَىٰ وَأَنَّهُۥ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Tha lika bianna All a ha huwa al h aqqu waannahu yu h yee almawt a waannahu AAal a kulli shayin qadeer un
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.
  - Mohammad Asad

See surah {20}, note [99].

This is because Allah is the Reality: it is He Who gives life to the dead and it is He Who has power over everything,
  - Muhammad Farooq-i-Azam Malik
That is because Allah 'alone' is the Truth, He 'alone' gives life to the dead, and He 'alone' is Most Capable of everything.
  - Mustafa Khattab
That is because Allah, He is the Truth. Lo! He quickeneth the dead, and lo! He is Able to do all things;
  - Marmaduke Pickthall
This is so because Allah is the Reality: it is He Who gives life to the dead and it is He Who has power over all things. 2778
  - Abdullah Yusuf Ali

All these beautiful and well-articulated pageants of life and nature point to the Reality behind them i.e., Allah. They will perish, but He is eternal.

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22:7
وَأَنَّ ٱلسَّاعَةَ ءَاتِيَةٌ لَّا رَيْبَ فِيهَا وَأَنَّ ٱللَّهَ يَبْعَثُ مَن فِى ٱلْقُبُورِ Waanna a l ss a AAata a tiyatun l a rayba feeh a waanna All a ha yabAAathu man fee alquboor i
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.
  - Mohammad Asad
and this is a proof that the Hour of Doom is sure to come - there is no doubt about it; and that Allah will raise up those who are in the graves.
  - Muhammad Farooq-i-Azam Malik
And certainly the Hour is coming, there is no doubt about it. And Allah will surely resurrect those in the graves.
  - Mustafa Khattab
And because the Hour will come, there is no doubt thereof; and because Allah will raise those who are in the graves.
  - Marmaduke Pickthall
And verily the Hour will come: there can be no doubt about it or about (the fact) that Allah will raise up all who are in the graves.
  - Abdullah Yusuf Ali

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22:8
وَمِنَ ٱلنَّاسِ مَن يُجَـٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَـٰبٍ مُّنِيرٍ Wamina a l nn a si man yuj a dilu fee All a hi bighayri AAilmin wal a hudan wal a kit a bin muneer in
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 -
  - Mohammad Asad
Yet there are others among people who wrangle about Allah, though they neither have knowledge nor guidance, nor an enlightening Book,
  - Muhammad Farooq-i-Azam Malik
'Still' there are some who dispute about Allah without knowledge, guidance, or an enlightening scripture,
  - Mustafa Khattab
And among mankind is he who disputeth concerning Allah without knowledge or guidance or a Scripture giving light.
  - Marmaduke Pickthall
Yet there is among men such a one as disputes about Allah without knowledge without guidance and without a Book of Enlightenment 2779
  - Abdullah Yusuf Ali

For "Book of Enlightenment" see iii. 184 and n. 490. I understand "knowledge" to mean here their human knowledge or intelligence, "guidance" to mean divine guidance, such as comes from Allah or prophets of Allah or a revelation from Allah, and the "Book of Enlightenment" to mean the fundamental guide to good conduct, the clear rules laid down in all Dispensations to help men to lead good lives. The "Book of Enlightenment" may mean a revealed Book in which case "Guidance" would refer to divine guidance through a prophet of Allah.

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22:9
ثَانِىَ عِطْفِهِۦ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ ۖ لَهُۥ فِى ٱلدُّنْيَا خِزْىٌ ۖ وَنُذِيقُهُۥ يَوْمَ ٱلْقِيَـٰمَةِ عَذَابَ ٱلْحَرِيقِ Th a niya AAi t fihi liyu d illa AAan sabeeli All a hi lahu fee a l dduny a khizyun wanu th eequhu yawma alqiy a mati AAa tha ba al h areeq i
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;
  - Mohammad Asad

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.

twisting things around in order to lead others astray from the Path of Allah - for such persons there is disgrace in this life, and on the Day of Judgment we shall make them taste the punishment of burning fire,
  - Muhammad Farooq-i-Azam Malik
turning away 'in pride' to lead 'others' astray from Allah's Way. They will suffer disgrace in this world, and on the Day of Judgment We will make them taste the torment of burning.
  - Mustafa Khattab
Turning away in pride to beguile (men) from the way of Allah. For him in this world is ignominy, and on the Day of Resurrection We make him taste the doom of burning.
  - Marmaduke Pickthall
(Disdainfully) bending his side in order to (lead men) astray from the Path of Allah; for him there is disgrace in this life and on the Day of Judgment we shall make him taste the Penalty of burning (Fire). 2780
  - Abdullah Yusuf Ali

Some Commentators think this refers to Abu Jahl, but the words are perfectly general, and this type of man is common in all ages. The same may be said about verse 3 above: Commentators give the immediate reference to one Nadhar ibn Harith.

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22:10
ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّـٰمٍ لِّلْعَبِيدِ Tha lika bim a qaddamat yad a ka waanna All a ha laysa bi th all a min lilAAabeed i
[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!"
  - Mohammad Asad
saying: "This is what you prepared and sent forth with your own hands." Rest assured that Allah is not unjust to His worshippers.
  - Muhammad Farooq-i-Azam Malik
'They will be told,' 'This is 'the reward' for what your hands have done. And Allah is never unjust to 'His' servants.'
  - Mustafa Khattab
(And unto him it will be said): This is for that which thy two hands have sent before, and because Allah is no oppressor of His slaves.
  - Marmaduke Pickthall
(It will be said): "This is because of the deeds which thy hands sent forth for verily Allah is not unjust to His servants. 2781
  - Abdullah Yusuf Ali

'What you suffer is the consequence of your own sinful deeds; Allah is just; He is not unjust in the least to any of His creatures'.

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22:11
وَمِنَ ٱلنَّاسِ مَن يَعْبُدُ ٱللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُۥ خَيْرٌ ٱطْمَأَنَّ بِهِۦ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ ٱنقَلَبَ عَلَىٰ وَجْهِهِۦ خَسِرَ ٱلدُّنْيَا وَٱلْـَٔاخِرَةَ ۚ ذَٰلِكَ هُوَ ٱلْخُسْرَانُ ٱلْمُبِينُ Wamina a l nn a si man yaAAbudu All a ha AAal a h arfin fain a sa bahu khayrun i t maanna bihi wain a sa bathu fitnatun inqalaba AAal a wajhihi khasira a l dduny a wa a l a khirata tha lika huwa alkhusr a nu almubeen u
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
  - Mohammad Asad

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".

There are some people who worship Allah standing on the verge of faith (half faith and half disbelief). When such a person is blessed with good fortune he is content; but if he encounters a trial he turns back headlong; thus losing both this world and the Hereafter, which is a clear-cut loss.
  - Muhammad Farooq-i-Azam Malik
And there are some who worship Allah on the verge 'of faith': if they are blessed with something good, they are content with it; but if they are afflicted with a trial, they relapse 'into disbelief',1 losing this world and the Hereafter. That is 'truly' the clearest loss.
  - Mustafa Khattab

 lit., they tumble on their faces.

And among mankind is he who worshippeth Allah upon a narrow marge so that if good befalleth him he is content therewith, but if a trial befalleth him, he falleth away utterly. He loseth both the world and the Hereafter. That is the sheer loss.
  - Marmaduke Pickthall
There are among men some who serve Allah as it were on the verge: if good befalls them they are therewith well content; but if a trial comes to them they turn on their faces: they lose both this world and the Hereafter: that is loss for all to see! 2782
  - Abdullah Yusuf Ali

They are men whose minds are not firm: they will have faith, if all goes well with them, but as soon as they are tried, they are found wanting. They are a different kind from hypocrites. It is not fraud or double dealing that is their sin: it is a weak mind, petty standards of judging right by success, a selfishness that gives nothing but asks for all, a narrow-mindedness that does not go beyond petty mundane calculations-a "nicely calculated less or more" of the good things of this world. They fail in both worlds, and their failure in this world is patent for every on-looker.

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22:12
يَدْعُوا۟ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُۥ وَمَا لَا يَنفَعُهُۥ ۚ ذَٰلِكَ هُوَ ٱلضَّلَـٰلُ ٱلْبَعِيدُ YadAAoo min dooni All a hi m a l a ya d urruhu wam a l a yanfaAAuhu tha lika huwa a l dd al a lu albaAAeed u
[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
  - Mohammad Asad

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 .

Then instead of Allah, he starts calling those deities who can neither harm nor help him; now that is going too far off in deviation from the Right Way.
  - Muhammad Farooq-i-Azam Malik
They call besides Allah what can neither harm nor benefit them. That is 'truly' the farthest one can stray.
  - Mustafa Khattab
He calleth, beside Allah, unto that which hurteth him not nor benefiteth him. That is the far error.
  - Marmaduke Pickthall
They call on such deities besides Allah as can neither hurt nor profit them: that is straying far indeed (from the Way)! 2783
  - Abdullah Yusuf Ali

To such minds religion does not mean high endeavour, self-sacrifice for noble ends, the recognition of Allah's infinite world, but just a small concession to formalism, perhaps a present to an idol (literal or figurative), perhaps attendance at worship if it can be done without trouble! It is false gods they worship, and the more they worship, the more they stray.

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22:13
يَدْعُوا۟ لَمَن ضَرُّهُۥٓ أَقْرَبُ مِن نَّفْعِهِۦ ۚ لَبِئْسَ ٱلْمَوْلَىٰ وَلَبِئْسَ ٱلْعَشِيرُ YadAAoo laman d arruhu aqrabu min nafAAihi labisa almawl a walabisa alAAasheer u
[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
  - Mohammad Asad

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.

He is calling upon those who are more likely to harm than help; what an evil master and what an evil friend he chooses for help!
  - Muhammad Farooq-i-Azam Malik
They invoke those whose worship leads to harm, not benefit. What an evil patron and what an evil associate!
  - Mustafa Khattab
He calleth unto him whose harm is nearer than his benefit; verily an evil patron and verily an evil friend!
  - Marmaduke Pickthall
(Perhaps) they call on one whose hurt is nearer than his profit: evil indeed is the patron and evil the companion (for help)! 2784
  - Abdullah Yusuf Ali

Such false worship is not always neutral, bringing neither harm nor good. Perhaps the harm comes first, and there is no help from Allah. Such minds are themselves demoralised, and render themselves unfit for help!

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22:14
إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۚ إِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ Inna All a ha yudkhilu alla th eena a manoo waAAamiloo a l ssa li ha ti jann a tin tajree min ta h tih a alanh a ru inna All a ha yafAAalu m a yureed u
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.
  - Mohammad Asad
As for those who believe and do good deeds, Allah will admit them to gardens beneath which the rivers flow. Surely Allah does what He wants.
  - Muhammad Farooq-i-Azam Malik
Indeed, Allah will admit those who believe and do good into Gardens, under which rivers flow. Surely Allah does what He wills.
  - Mustafa Khattab
Lo! Allah causeth those who believe and do good works to enter the Gardens underneath which rivers flow. Lo! Allah doth what He intendeth.
  - Marmaduke Pickthall
Verily Allah will admit those who believe and work righteous deeds to Gardens beneath which rivers flow: for Allah carries out all that He plans. 2785
  - Abdullah Yusuf Ali

Allah is both true to His promise, and He has power to give full effect to His Will and Plan.

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22:15
مَن كَانَ يَظُنُّ أَن لَّن يَنصُرَهُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى ٱلسَّمَآءِ ثُمَّ لْيَقْطَعْ فَلْيَنظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُۥ مَا يَغِيظُ Man k a na ya th unnu an lan yan s urahu All a hu fee a l dduny a wa a l a khirati falyamdud bisababin il a a l ssam a i thumma liyaq t aAA falyan th ur hal yu th hibanna kayduhu m a yaghee th u
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
  - Mohammad Asad

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 qata'a (lit., "he cut") in the sense of "traversing a distance": and this is the interpretation of yaqtac 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.

If anyone thinks that Allah will not help His Rasool in this world and in the Hereafter, let him stretch out a rope to the sky if he can and cut a hole to peep through and see for himself whether his device can avert that which irritates him.
  - Muhammad Farooq-i-Azam Malik
Whoever thinks that Allah will not help His Prophet in this world and the Hereafter, let them stretch out a rope to the ceiling and strangle themselves, then let them see if this plan will do away with 'the cause of' their rage.1
  - Mustafa Khattab

 Meaning, no matter what the deniers do, Allah will never stop supporting His Prophet (ﷺ).

Whoso is wont to think (through envy) that Allah will not give him (Muhammad) victory in the world and the Hereafter (and is enraged at the thought of his victory), let him stretch a rope up to the roof (of his dwelling), and let him hang himself. Then let him see whether his strategy dispelleth that whereat he rageth!
  - Marmaduke Pickthall
If any think that Allah will not help him (His Apostle) in this world and the Hereafter let him stretch out a rope to the ceiling and cut (himself) off: then let him see whether his plan will remove that which enrages (him)! 2786
  - Abdullah Yusuf Ali

There is some difference of opinion as to the interpretation of this verse. Most Commentators are agreed that the pronoun "him" in the second line ("will not help him") refers to the holy Prophet, and that the "any" in the first line refers to his enemies, who wished to see him destroyed and removed from the scene of his labours. Ibn 'Abbas, whom I have followed here, and whom a great number of Commentators follow, construes the later clauses in the sense given in the text. Freely paraphrased, it means: if the enemies of Allah's Messenger are enraged at his successes, let them fix a rope to their ceiling and hang themselves. Samaa is thus rendered by the word "ceiling". If Samaa is rendered by the word "heaven" (the usual meaning), the paraphrase would be : if the enemies of Allah's Messenger are enraged at the help he gets from heavens, let them stretch a rope to heavens, and see if they can cut off the help in that way!-in other words, they are fools if they think they can intercept Allah's help by their petty devices!

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