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Surah 22. Al-Hajj

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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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22:16
وَكَذَٰلِكَ أَنزَلْنَـٰهُ ءَايَـٰتٍۭ بَيِّنَـٰتٍ وَأَنَّ ٱللَّهَ يَهْدِى مَن يُرِيدُ Waka tha lika anzaln a hu a y a tin bayyin a tin waanna All a ha yahdee man yureed u
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
  - Mohammad Asad

Or: "God guides aright whomever He wills". For an explanation of the rendering adopted by me, see note [4] on 14:4 .

Thus have We revealed this The Qur'an in clear verses; and verily Allah gives guidance to whom He wants.
  - Muhammad Farooq-i-Azam Malik
And so We revealed this 'Quran' as clear verses. And Allah certainly guides whoever He wills.
  - Mustafa Khattab
Thus We reveal it as plain revelations, and verily Allah guideth whom He will.
  - Marmaduke Pickthall
Thus have We sent down Clear Signs; and verily Allah doth guide whom He will! 2787
  - Abdullah Yusuf Ali

Instead of plotting against Allah's Messenger, the unbelievers should observe the Clear Signs which he has brought, and obey and follow the Guidance which comes from Allah according to the Laws which He has fixed by His holy Will and Plan.

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22:17
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلصَّـٰبِـِٔينَ وَٱلنَّصَـٰرَىٰ وَٱلْمَجُوسَ وَٱلَّذِينَ أَشْرَكُوٓا۟ إِنَّ ٱللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ Inna alla th eena a manoo wa a lla th eena h a doo wa al ssa bieena wa al nna sa r a wa a lmajoosa wa a lla th eena ashrakoo inna All a ha yaf s ilu baynahum yawma alqiy a mati inna All a ha AAal a kulli shayin shaheed un
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.
  - Mohammad Asad

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 millenium 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.

Surely as for those who are true believers (the Muslims), the Jews, the Sabians, the Christians, the Magians and the ones who commit shirk (polytheists) - Allah will judge between them on the Day of Resurrection; for Allah is a witness over everything.
  - Muhammad Farooq-i-Azam Malik
Indeed, the believers, Jews, Sabians,1 Christians, Magi,2 and the polytheists- Allah will judge between them 'all' on Judgment Day. Surely Allah is a Witness over all things.
  - Mustafa Khattab

 See footnote for 2:62.

 Magi (singular: magus): Zoroastrians; fire-worshippers.

Lo! those who believe (this Revelation), and those who are Jews, and the Sabaeans and the Christians and the Magians and the idolaters--Lo! Allah will decide between them on the Day of Resurrection. Lo! Allah is Witness over all things.
  - Marmaduke Pickthall
Those who believe (in the Qur'an) those who follow the Jewish (scriptures) and the Sabians Christians Magians and Polytheists Allah will judge between them on the Day of Judgment: for Allah is witness of all things. 2788 2789
  - Abdullah Yusuf Ali

For Sabians, see n. 76 to ii. 62. They are also referred to in v. 72. In both those passages the Muslims are mentioned with the Jews, Christians, and Sabians, as receiving Allah's protection and mercy. Here, besides the four religions, there is further mention of Magians and Polytheists: it is not said that they would receive Allah's Mercy, but only that Allah will judge between the various forms of faith.

This is the only place where the Magians (Majas) are mentioned in the Qur-an. 'Their cult is a very ancient one. They consider Fire as the purest and noblest element, and worship it as a fit emblem of Allah. Their location was the Persian and Median uplands and the Mesopotamian valleys, their religion was reformed by Zardusht (date uncertain, about B.C. 600?). Their scripture is the Zend-Avesta, the bible of the Parsis. They were "the Wise men of the East" mentioned in the Gospels.

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22:18
أَلَمْ تَرَ أَنَّ ٱللَّهَ يَسْجُدُ لَهُۥ مَن فِى ٱلسَّمَـٰوَٰتِ وَمَن فِى ٱلْأَرْضِ وَٱلشَّمْسُ وَٱلْقَمَرُ وَٱلنُّجُومُ وَٱلْجِبَالُ وَٱلشَّجَرُ وَٱلدَّوَآبُّ وَكَثِيرٌ مِّنَ ٱلنَّاسِ ۖ وَكَثِيرٌ حَقَّ عَلَيْهِ ٱلْعَذَابُ ۗ وَمَن يُهِنِ ٱللَّهُ فَمَا لَهُۥ مِن مُّكْرِمٍ ۚ إِنَّ ٱللَّهَ يَفْعَلُ مَا يَشَآءُ ۩ Alam tara anna All a ha yasjudu lahu man fee a l ssam a w a ti waman fee alar d i wa al shshamsu wa a lqamaru wa al nnujoomu wa a ljib a lu wa al shshajaru wa al ddaw a bbu wakatheerun mina a l nn a si wakatheerun h aqqa AAalayhi alAAa tha bu waman yuhini All a hu fam a lahu min mukrimin inna All a ha yafAAalu m a yash a o
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 con-sciously],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.
  - Mohammad Asad

For the meaning of this "prostration", see 13:15 and {16:48-49}, and the corresponding notes. My rendering of the relative pronoun man, in this context, as "all [things and beingsl 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 (mabtada'): 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 li75 This is apparently an allusion to the fleets of sailing ships which brought untold riches to Palestine ("the land which We had blessed") and made Solomon's wealth proverbial.

Do you not see how all who dwell in the heavens and the earth bow down in worship to Allah, including the sun, the moon, the stars, the mountains, the trees, the animals, and a large number of people, even a large number of those deserving the punishment. He who is humbled by Allah has none who can raise him to honor; surely Allah does what He pleases.
  - Muhammad Farooq-i-Azam Malik
Do you not see that to Allah bow down 'in submission'1 all those in the heavens and all those on the earth, as well as the sun, the moon, the stars, the mountains, the trees, and 'all' living beings, as well as many humans, while many are deserving of punishment. And whoever Allah disgraces, none can honour. Surely Allah does what He wills.
  - Mustafa Khattab

 lit., prostrate. Meaning, all beings submit to His Will.

Hast thou not seen that unto Allah payeth adoration whosoever is in the heavens and whosoever is in the earth, and the sun, and the moon, and the stars, and the hills, and the trees, and the beasts, and many of mankind, while there are many unto whom the doom is justly due. He whom Allah scorneth, there is none to give him honor. Lo! Allah doeth what He will.
  - Marmaduke Pickthall
Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth the sun the moon the stars; the hills the trees the animals; and a great number among mankind? But a great number are (also) such as are fit for Punishment: and such as Allah shall disgrace none can rise to honor: for Allah carries out all that He wills. 2790 2791
  - Abdullah Yusuf Ali

Cf. xxi. 79, and n. 2733. All created things, animate and inanimate, depend on Allah for their existence, and this dependence can be construed as their Sajda or bowing down in worship. Their very existence proclaims their dependence. How can they be objects of worship? For haqqa in this verse. Cf. xv. 64, n. 1990.

Cf. xxii, 16. There the argument was that those who work in harmony with Allah's Law and Will will get their reward, for Allah always carries out His Plan. Here is the Parallel argument: those who defy Allah's Will must suffer pain and disgrace, for Allah is well able to carry out His Will.

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22:19
هَـٰذَانِ خَصْمَانِ ٱخْتَصَمُوا۟ فِى رَبِّهِمْ ۖ فَٱلَّذِينَ كَفَرُوا۟ قُطِّعَتْ لَهُمْ ثِيَابٌ مِّن نَّارٍ يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ ٱلْحَمِيمُ H atha ni kha s m a ni ikhta s amoo fee rabbihim fa a lla th eena kafaroo qu tt iAAat lahum thiy a bun min n a rin yu s abbu min fawqi ruoosihimu al h ameem u
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,
  - Mohammad Asad

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.

For this rendering of hamim, see note [62] on the concluding sentence of 6:70 , as well as note [65] on 14:50 and note [7] on {73:12-13}, which mention Razi’s interpretations of similar allegorical descriptions of the suffering that will befall the sinners in the hereafter.

These are the two adversaries (the believers and disbelievers) who dispute with each other about their Rabb: as for the disbelievers, garments of Fire will be cut out for them, boiling water will be poured over their heads,
  - Muhammad Farooq-i-Azam Malik
These are two opposing groups that disagree about their Lord: as for the disbelievers, garments of Fire will be cut out for them and boiling water will be poured over their heads,
  - Mustafa Khattab
These twain (the believers and the disbelievers) are two opponents who contend concerning their Lord. But as for those who disbelieve, garments of fire will be cut out for them; boiling fluid will be poured down on their heads.
  - Marmaduke Pickthall
These two antagonists dispute with each other about their Lord: but those who deny (their Lord) for them will be cut out a garment of Fire: over their heads will be poured out boiling water. 2792
  - Abdullah Yusuf Ali

Two antagonists: i.e., parties of antagonists, viz., Men of Faith, who confess their Lord and seek to carry out His Will, and Men who deny their Lord and defy His Will.

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22:20
يُصْهَرُ بِهِۦ مَا فِى بُطُونِهِمْ وَٱلْجُلُودُ Yu s haru bihi m a fee bu t oonihim wa a ljulood u
causing all that is within their bodies, as well as the skins, to melt away.27
  - Mohammad Asad

I.e., causing their inner and outer personality utterly to disintegrate.

which will not only melt their skins but also the inner parts of their bellies,
  - Muhammad Farooq-i-Azam Malik
melting whatever is in their bellies, along with their skin.
  - Mustafa Khattab
Whereby that which is in their bellies, and their skins too, will be melted;
  - Marmaduke Pickthall
With it will be scalded what is within their bodies as well as (their) skins. 2793
  - Abdullah Yusuf Ali

The punishment, will be all-pervading, not merely superficial.

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