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Surah 22. Al-Hajj

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22:36
وَٱلْبُدْنَ جَعَلْنَـٰهَا لَكُم مِّن شَعَـٰٓئِرِ ٱللَّهِ لَكُمْ فِيهَا خَيْرٌ ۖ فَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهَا صَوَآفَّ ۖ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْقَانِعَ وَٱلْمُعْتَرَّ ۚ كَذَٰلِكَ سَخَّرْنَـٰهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ Wa a lbudna jaAAaln a h a lakum min shaAA a iri All a hi lakum feeh a khayrun fa o th kuroo isma All a hi AAalayh a s aw a ffa fai tha wajabat junoobuh a fakuloo minh a waa t AAimoo alq a niAAa wa a lmuAAtarra ka tha lika sakhkharn a h a lakum laAAallakum tashkuroon a
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.
  - Mohammad Asad

See note [47] above.

Lit., "of them".

Lit., "thus".

I.e., the sacrificial animals.

We have included the sacrificial camels among the Symbols of Allah, for there is much good for you in them. Therefore, pronounce the name of Allah over them while standing, and when they fall down on their sides after slaughter, when their movement completely stops, then eat of their meat, feed the contented (poor who do not ask) and the beggars (poor who ask). Thus We have subjected these animals to you so that you may be grateful.
  - Muhammad Farooq-i-Azam Malik
We have made sacrificial camels 'and cattle' among the symbols of Allah, in which there is 'much' good for you. So pronounce the Name of Allah over them when they are lined up 'for sacrifice'. Once they have fallen 'lifeless' on their sides, you may eat from their meat, and feed the needy- those who do not beg, and those who do. In this way We have subjected these 'animals' to you so that you may be grateful.
  - Mustafa Khattab
And the camels! We have appointed them among the ceremonies of Allah. Therein ye have much good. So mention the name of Allah over them when they are drawn up in lines. Then when their flanks fall (dead), eat thereof and feed the beggar and the suppliant. Thus have We made them subject unto you, that haply ye may give thanks.
  - Marmaduke Pickthall
The sacrificial camels we have made for you as among the Symbols from Allah: in them is (much) good for you: then pronounce the name of Allah over them as they line up (for sacrifice): when they are down on their sides (after slaughter) eat ye thereof and feed such as (beg not but) live in contentment and such as beg with due humility: thus have we made animals subject to you that ye may be grateful. 2813 2814
  - Abdullah Yusuf Ali

See n. 2808 to xxii. 33 above. What was expressed in general terms is applied here more particularly to camels, the most precious and useful animals of Arabia, whose mode of slaughter for sacrifice is different from that of smaller animals: the special word for such sacrifice is Nahr (cviii.2).

There are ethics in begging, as in charity. No approval is given to arrogant and insolent begging, though the relief of distress of all kinds, deserved and undeserved, is included in charity. But those who beg with humility and those who receive gifts with gratitude and contentment are both mentioned for special attention. Charity should not be given for show, or to get rid of importunate demands. It should find out real needs and meet them.

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22:37
لَن يَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَآؤُهَا وَلَـٰكِن يَنَالُهُ ٱلتَّقْوَىٰ مِنكُمْ ۚ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمْ ۗ وَبَشِّرِ ٱلْمُحْسِنِينَ Lan yan a la All a ha lu h oomuh a wal a dim a oh a wal a kin yan a luhu a l ttaqw a minkum ka tha lika sakhkharah a lakum litukabbiroo All a ha AAal a m a had a kum wabashshiri almu h sineen a
[But bear in mind:] never does their flesh reach God, and neither their blood: it is only your Godconsciousness 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:
  - Mohammad Asad
It is neither their meat nor their blood that reaches Allah; it is your piety that reaches Him. Thus, He has subjected these animals to you so that you may glorify Allah for giving you guidance, and O Prophet, give good news to those who do good to others.
  - Muhammad Farooq-i-Azam Malik
Neither their meat nor blood reaches Allah. Rather, it is your piety that reaches Him. This is how He has subjected them to you so that you may proclaim the greatness of Allah for what He has guided you to, and give good news to the good-doers.
  - Mustafa Khattab
Their flesh and their blood reach not Allah, but the devotion from you reacheth Him. Thus have We made them subject unto you that ye may magnify Allah that He hath guided you. And give good tidings (O Muhammad) to the good.
  - Marmaduke Pickthall
It is not their meat nor their blood that reaches Allah: it is your piety that reaches Him: He has thus made them subject to you that ye may glorify Allah for His guidance to you: and proclaim the Good News to all who do right. 2815
  - Abdullah Yusuf Ali

The essence of sacrifice has been explained in n. 2810. No one should suppose that meat or blood is acceptable to the One True God. It was a Pagan fancy that Allah could be appeased by blood sacrifice. But Allah does accept the offering of our hearts, and as a symbol of such offer, some visible institution is necessary. He has given us power over the brute creation, and permitted us to eat meat, but only if we pronounce His name at the solemn act of taking life, for without this solemn invocation, we are apt to forget the sacredness of fife. By the invocation we are reminded that wanton cruelty is not in our thoughts, but only the need of food. Now if we further deny the greater part of the food (some theologians fix the proportion at three-quarters or two-thirds) for the sake of our poorer brethren in solemn assembly in the precincts of the Haram (sacred territory), our symbolic act finds practical expression in benevolence, and that is the virtue sought to be taught. We should be grateful to Allah for His guidance in this matter, in which many Peoples have gone wrong, and we should proclaim the true doctrine so that virtue and charity may increase among men.

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22:38
إِنَّ ٱللَّهَ يُدَٰفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓا۟ ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ Inna All a ha yud a fiAAu AAani alla th eena a manoo inna All a ha l a yu h ibbu kulla khaww a nin kafoor in
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
  - Mohammad Asad

See surah {4}, note [134].

Surely Allah wards off evil from those who are true believers: for certainly Allah does not love anyone who is treacherous, ungrateful.
  - Muhammad Farooq-i-Azam Malik
Indeed, Allah defends those who believe. Surely Allah does not like whoever is deceitful, ungrateful.
  - Mustafa Khattab
Lo! Allah defendeth those who are true. Lo! Allah loveth not each treacherous ingrate.
  - Marmaduke Pickthall
Verily Allah will defend (from ill) those who believe: verily Allah loveth not any that is a traitor to faith or shows ingratitude.
  - Abdullah Yusuf Ali

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22:39
أُذِنَ لِلَّذِينَ يُقَـٰتَلُونَ بِأَنَّهُمْ ظُلِمُوا۟ ۚ وَإِنَّ ٱللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ O th ina lilla th eena yuq a taloona biannahum th ulimoo wainna All a ha AAal a na s rihim laqadeer un
PERMISSION [to fight] is given to those against whom war is being wrongfully waged57 - and, verily, God has indeed the power to succour them -:
  - Mohammad Asad

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 Qur'anic 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: 190-193} and the corresponding notes).

Permission to fight back is hereby granted to the believers against whom war is waged and because they are oppressed (before this revelation, Muslims were not allowed to fight even for self defence); certainly Allah has power to grant them victory
  - Muhammad Farooq-i-Azam Malik
Permission 'to fight back' is 'hereby' granted to those being fought, for they have been wronged.1 And Allah is truly Most Capable of helping them 'prevail'.
  - Mustafa Khattab

 For over thirteen years, Muslims had not been allowed to fight back against the brutality of the Meccan pagans, leading to the emigration of the Prophet and many of his companions to Medina. As the hostilities continued, this verse was later revealed allowing Muslims to fight back in self-defence.

Sanction is given unto those who fight because they have been wronged; and Allah is indeed Able to give them victory;
  - Marmaduke Pickthall
To those against whom war is made permission is given (to fight) because they are wronged and verily Allah is Most powerful for their aid 2816
  - Abdullah Yusuf Ali

Several translators have failed to notice that yuqataluna (in the best-approved texts) is in the passive voice, "against whom war is made",-not "who take arms against the unbelievers" as Sale translates it. The clause "and verily...their aid" is parenthetical. Verse 40 connects on with "they are wronged". The wrong is indicated: 'driven by persecution from their home, for no other reason than that they worshipped the One True God'. This was the first occasion on which fighting-in self-defence-was permitted. This passage therefore undoubtedly dates from Madinah.

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22:40
ٱلَّذِينَ أُخْرِجُوا۟ مِن دِيَـٰرِهِم بِغَيْرِ حَقٍّ إِلَّآ أَن يَقُولُوا۟ رَبُّنَا ٱللَّهُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَٰمِعُ وَبِيَعٌ وَصَلَوَٰتٌ وَمَسَـٰجِدُ يُذْكَرُ فِيهَا ٱسْمُ ٱللَّهِ كَثِيرًا ۗ وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُۥٓ ۗ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ Alla th eena okhrijoo min diy a rihim bighayri h aqqin ill a an yaqooloo rabbun a All a hu walawl a dafAAu All a hi a l nn a sa baAA d ahum bibaAA d in lahuddimat s aw a miAAu wabiyaAAun wa s alaw a tun wamas a jidu yu th karu feeh a ismu All a hi katheeran walayan s uranna All a hu man yan s uruhu inna All a ha laqawiyyun AAazeez un
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 God's 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,
  - Mohammad Asad

Lit., "were it not that God repels some people by means of others" (cf. the identical phrase in the second paragraph of {2: 251}).

The implication is that the defence of religious freedom is the foremost cause for which arms may - and, indeed, must - be taken up (see 2:193 and the corresponding note [170]), or else, as stressed in the concluding clause of 2:251 , "corruption would surely overwhelm the earth".

- those who have been unjustly expelled from their homes only because they said, "Our Lord is Allah." Had not Allah repelled some people by the might of others, the monasteries, churches, synagogues, and mosques in which Allah's praise is daily celebrated, would have been utterly demolished. Allah will certainly help those who help His cause; most surely Allah is Mighty, Powerful.
  - Muhammad Farooq-i-Azam Malik
'They are' those who have been expelled from their homes for no reason other than proclaiming: 'Our Lord is Allah.' Had Allah not repelled 'the aggression of' some people by means of others, destruction would have surely claimed monasteries, churches, synagogues, and mosques in which Allah's Name is often mentioned. Allah will certainly help those who stand up for Him. Allah is truly All-Powerful, Almighty.
  - Mustafa Khattab
Those who have been driven from their homes unjustly only because they said: Our Lord is Allah--For had it not been for Allah's repelling some men by means of others, cloisters and churches and oratories and mosques, wherein the name of Allah is oft mentioned, would assuredly have been pulled down. Verily Allah helpeth one who helpeth Him. Lo! Allah is Strong, Almighty.
  - Marmaduke Pickthall
(They are) those who have been expelled from their homes in defiance of right (for no cause) except that they say "Our Lord is Allah." Did not Allah check one set of people by means of another there would surely have been pulled down monasteries churches synagogues and mosques in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid His (cause); for verily Allah is Full of Strength Exalted in Might (Able to enforce His Will). 2817 2818
  - Abdullah Yusuf Ali

To allow a righteous people to fight against a ferocious and mischief-loving people was fully justified. But the justification was far greater here, when the little Muslim community was not only fighting for its own existence against the Makkan Quraish, but for the very existence of the Faith in the One True God. They had as much right to be in Makkah and worship in the Ka'ba as the other Quraish; yet they were exiled for their Faith. It affected not the faith of one peculiar people. The principle involved was that of all worship, Jewish or Christian as well as Muslim, and of all foundations built for pious uses.

'Aziz means Exalted in power, rank, dignity; Incomparable; Full of might and majesty; Able to enforce His Will. The last signification is the one that predominates here.

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22:41
ٱلَّذِينَ إِن مَّكَّنَّـٰهُمْ فِى ٱلْأَرْضِ أَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ وَأَمَرُوا۟ بِٱلْمَعْرُوفِ وَنَهَوْا۟ عَنِ ٱلْمُنكَرِ ۗ وَلِلَّهِ عَـٰقِبَةُ ٱلْأُمُورِ Alla th eena in makkann a hum fee alar d i aq a moo a l ss al a ta wa a tawoo a l zzak a ta waamaroo bi a lmaAAroofi wanahaw AAani almunkari walill a hi AA a qibatu alomoor i
[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.
  - Mohammad Asad
These are the people who, if We establish them in the land, will establish Salah and pay Zakah, enjoin justice and forbid evil; the final decision of all affairs is in the hands of Allah.
  - Muhammad Farooq-i-Azam Malik
'They are' those who, if established in the land by Us, would perform prayer, pay alms-tax, encourage what is good, and forbid what is evil. And with Allah rests the outcome of all affairs.
  - Mustafa Khattab
Those who, if We give them power in the land, establish worship and pay the poor due and enjoin kindness and forbid iniquity. And Allah's is the sequel of events.
  - Marmaduke Pickthall
(They are) those who if We establish them in the land establish regular prayer and give regular charity enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs. 2819
  - Abdullah Yusuf Ali

"Enjoining the right and forbidding the wrong" is an essential duty of the Muslim Ummah and one of the main purposes for which it has been raised. (See iii. 104, 110; ix. 71, 111-112, xxii, 41).

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22:42
وَإِن يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَثَمُودُ Wain yuka thth ibooka faqad ka thth abat qablahum qawmu noo h in waAA a dun wathamood u
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],
  - Mohammad Asad
If they deny you O Muhammad, remember that before them the people of Nuh (Noah), 'Ad and Thamud;
  - Muhammad Farooq-i-Azam Malik
If they deny you 'O Prophet', so did the people of Noah before them, as well as 'the tribes of' 'Ȃd and Thamûd,
  - Mustafa Khattab
If they deny thee (Muhammad), even so the folk of Noah, and (the tribes of) Aad and Thamud, before thee, denied (Our messengers);
  - Marmaduke Pickthall
If they treat thy (mission) as false so did the Peoples before them (with their prophets) the People of Noah and `Ad and Thamud; 2820
  - Abdullah Yusuf Ali

It is nothing new if the Prophet of Allah is accused of imposture. This was done in all ages; e.g., Noah (vii. 64); Hud the prophet of the 'Ad people (vii. 66); Salih the prophet of the Thamud (vii. 76); Abraham (xxi. 55); Lut (vii. 82); Shu'aib the prophet of the Madyan people (vii. 85) and also of the Companions of the Wood (xv. 78). The case of Moses is mentioned apart, as his people survived to the time of our Prophet and survive to the present, and they frequently rebelled against Moses (ii. 49-61).

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22:43
وَقَوْمُ إِبْرَٰهِيمَ وَقَوْمُ لُوطٍ Waqawmu ibr a heema waqawmu loo t in
as did the people of Abraham, and the people of Lot,
  - Mohammad Asad
the people of Ibrahim (Abraham) and Lut (Lot);
  - Muhammad Farooq-i-Azam Malik
the people of Abraham, the people of Lot,
  - Mustafa Khattab
And the folk of Abraham and the folk of Lot;
  - Marmaduke Pickthall
Those of Abraham and Lut;
  - Abdullah Yusuf Ali

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22:44
وَأَصْحَـٰبُ مَدْيَنَ ۖ وَكُذِّبَ مُوسَىٰ فَأَمْلَيْتُ لِلْكَـٰفِرِينَ ثُمَّ أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ نَكِيرِ Waa s ha bu madyana waku thth iba moos a faamlaytu lilk a fireena thumma akha th tuhum fakayfa k a na nakeer i
and the dwellers of Madyan; and [so, too,] Moses was given the lie [by Pharaoh].60 And [in every case] 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]!
  - Mohammad Asad

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].

as well as the residents of Madyan had denied their Prophets, likewise Musa (Moses) was also denied. Initially, I gave respite to all those unbelievers and then I seized them: see how terrible was My disapproval!
  - Muhammad Farooq-i-Azam Malik
and the residents of Midian. And Moses was denied 'too'. But I delayed 'the fate of' the disbelievers 'until their appointed time' then seized them. And how severe was My response!
  - Mustafa Khattab
(And) the dwellers in Midian. And Moses was denied; but I indulged the disbelievers a long while, then I seized them, and how (terrible) was My abhorrence!
  - Marmaduke Pickthall
And the Companions of the Madyan people: and Moses was rejected (in the same way). But I granted respite to the Unbelievers and (only) after that did I punish them: but how (terrible) was My rejection (of them)! 2821 2822
  - Abdullah Yusuf Ali

Were they the same as the Companions of the Wood? See n. 2000 to xv. 78.

My Wrath on them, and the complete reversal of their fortune in consequence.

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22:45
فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـٰهَا وَهِىَ ظَالِمَةٌ فَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَبِئْرٍ مُّعَطَّلَةٍ وَقَصْرٍ مَّشِيدٍ Fakaayyin min qaryatin ahlakn a h a wahiya th a limatun fahiya kh a wiyatun AAal a AAurooshih a wabirin muAAa tt alatin waqa s rin masheed in
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!
  - Mohammad Asad
How many townships, teaming with wrong doings, have We utterly destroyed! Today they lie with their roofs fallen in, their wells abandoned, and their lofty castles deserted.
  - Muhammad Farooq-i-Azam Malik
Many are the societies We have destroyed for persisting in wrongdoing, leaving them in total ruin. 'Many are' also the abandoned wells and lofty palaces!
  - Mustafa Khattab
How many a township have We destroyed while it was sinful, so that it lieth (to this day) in, and (how many) a deserted well and lofty tower!
  - Marmaduke Pickthall
How many populations have We destroyed which were given to wrong-doing! They tumbled down on their roofs. And how many wells are lying idle and neglected and castles lofty and well-built! 2823 2824
  - Abdullah Yusuf Ali

The roofs fell in first, and the whole structure, walls and all, came tumbling after, as happens in ruins. The place was turned upside down.

In a dry country like Arabia, a well stands as a symbol for a living, flourishing population, and many place-names mean "the well of so-and-so" e.g., Bir 'Ali, a village just south of Madinah the quality of whose drinking water is famous, or Abyar Ibn Hassan, a noted stopping place on the road from Makkah to Madinah about 92 miles from Madinah.

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22:46
أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى ٱلْأَبْصَـٰرُ وَلَـٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ Afalam yaseeroo fee alar d i fatakoona lahum quloobun yaAAqiloona bih a aw atha nun yasmaAAoona bih a fainnah a l a taAAm a alab sa ru wal a kin taAAm a alquloobu allatee fee a l ss udoor i
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!
  - Mohammad Asad

Lit., "whereupon they would have hearts wherewith they might understand, or ears whereby they might hear".

Have they not traveled through the land? Have they no hearts to learn wisdom, or ears to hear the Truth? Certainly it is not their eyes which are blind, but it is the hearts in their breasts which are blind.
  - Muhammad Farooq-i-Azam Malik
Have they not travelled throughout the land so their hearts may reason, and their ears may listen? Indeed, it is not the eyes that are blind, but it is the hearts in the chests that grow blind.
  - Mustafa Khattab
Have they not travelled in the land, and have they hearts wherewith to feel and ears wherewith to hear? For indeed it is not the eyes that grow blind, but it is the hearts, which are within the bosoms, that grow blind.
  - Marmaduke Pickthall
Do they not travel through the land so that their hearts (and mind) may thus learn wisdom and their ears may thus learn to hear? Truly it is not their eyes that are blind but their hearts which are in their breasts. 2825
  - Abdullah Yusuf Ali

The word for "heart" in Arabic speech imports both the seat of intelligent faculties and understanding as well as the seat of affections and emotions. Those who reject Allah's Message may have their physical eyes and ears, but their hearts are blind and deaf. If their faculties of understanding were active, would they not see the Signs of Allah's Providence and Allah's Wrath in nature around them and in the cities and ruins if they travel intelligently?

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22:47
وَيَسْتَعْجِلُونَكَ بِٱلْعَذَابِ وَلَن يُخْلِفَ ٱللَّهُ وَعْدَهُۥ ۚ وَإِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍ مِّمَّا تَعُدُّونَ WayastaAAjiloonaka bi a lAAa tha bi walan yukhlifa All a hu waAAdahu wainna yawman AAinda rabbika kaalfi sanatin mimm a taAAuddoon a
And [so, O Muhammad,] they challenge thee to hasten the coming upon them of [God's] chastisement:62 but God never fails to fulfil His promise - and, behold, in thy Sustainer's sight a day is like a thousand years of your reckoning.63
  - Mohammad Asad

For an explanation, see 6:57 , 8:32 and 13:6 , as well as the corresponding notes.

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)'."

These people ask you to hasten the threatened punishment. Well, Allah will never go back on His promise. In fact a day of your Rabb (time period in which Allah's decision is executed) is equal to a thousand years of your calculation.
  - Muhammad Farooq-i-Azam Malik
They challenge you 'O Prophet' to hasten the torment. And Allah will never fail in His promise. But a day with your Lord is indeed like a thousand years by your counting.
  - Mustafa Khattab
And they will bid thee hasten on the Doom, and Allah faileth not His promise, but lo! a Day with Allah is as a thousand years of what ye reckon.
  - Marmaduke Pickthall
Yet they ask thee to hasten on the Punishment! But Allah will not fail in His promise. Verily a day in the sight of thy Lord is like a thousand years of your reckoning. 2826
  - Abdullah Yusuf Ali

If Allah gives respite, those to whom it is given have a real chance of repentance and amendment. He will not curtail His promise of respite. But on the other hand He has promised to call everyone to account for his deeds, and this involves justice and punishment for sin. This promise will also come true. It is foolish to try to hasten it. Time with Him is nothing. We keep count of time for our relative calculations. His existence is absolute, and not conditioned by Time or Place. What we call a thousand years may be nothing more than a day or a minute to Him.

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22:48
وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَىَّ ٱلْمَصِيرُ Wakaayyin min qaryatin amlaytu lah a wahiya th a limatun thumma akha th tuh a wailayya alma s eer u
And to how many a community that was im-mersed in evildoing have I given rein for a while! But then I took it to task: for with Me is all journeys' end!
  - Mohammad Asad
There have been many townships teeming with wrong doings, to whom at first I gave respite and at the end I smote them. Towards Me is the destination of all.
  - Muhammad Farooq-i-Azam Malik
Many are the societies whose end We delayed while they did wrong, then seized them. And to Me is the final return.
  - Mustafa Khattab
And how many a township did I suffer long though it was sinful! Then I grasped it. Unto Me is the return.
  - Marmaduke Pickthall
And to how many populations did I give respite which were given to wrong-doing? In the end I punished them. To Me is the destination (of all). 2827
  - Abdullah Yusuf Ali

The argument begun in xxii. 45 is now rounded off and closed.

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22:49
قُلْ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَآ أَنَا۠ لَكُمْ نَذِيرٌ مُّبِينٌ Qul y a ayyuh a a l nn a su innam a an a lakum na th eerun mubeen un
SAY [O Muhammad]: "O men! I am but a plain warner [sent by God] unto you!"
  - Mohammad Asad
O Muhammad, tell them: "O mankind! I am merely a plain Warner to you;
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'O humanity! I am only sent to you with a clear warning.
  - Mustafa Khattab
Say: O mankind! I am only a plain warner unto you.
  - Marmaduke Pickthall
Say: "O men! I am (sent) to you only to give a clear warning: 2828
  - Abdullah Yusuf Ali

It is the Messenger's duty to convey the warning in the clearest terms to the wicked. It is no part of his duty to coerce them or judge them, or bring on the Punishment for them. That only rests with Allah. But the warning itself is full of Mercy: for it gives the highest hope to the repentant sinner who turns and comes to Allah.

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22:50
فَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ Fa a lla th eena a manoo waAAamiloo a l ssa li ha ti lahum maghfiratun warizqun kareem un
And [know that] those who attain to faith and do righteous deeds shall be granted forgiveness of sins and a most excellent sustenance;64
  - Mohammad Asad

See 8:4 and the corresponding note [5].

Those who accept the true faith and do good deeds shall be forgiven and provided honorable sustenance;
  - Muhammad Farooq-i-Azam Malik
So those who believe and do good will have forgiveness and an honourable provision.
  - Mustafa Khattab
Those who believe and do good works, for them pardon and a rich provision;
  - Marmaduke Pickthall
"Those who believe and work righteousness for them is forgiveness and a sustenance most generous. 2829
  - Abdullah Yusuf Ali

The "sustenance" must be construed in the widest sense, spiritual as well as intellectual and physical. The reward of righteousness is far more generous than any merit there may be in the creature following the Will of his Creator.

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