Surah 22. Al-Hajj

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 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

[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

He calleth, beside Allah, unto that which hurteth him not nor benefiteth him. That is the far error.

  - Marmaduke Pickthall

[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

He calleth unto him whose harm is nearer than his benefit; verily an evil patron and verily an evil friend!

  - Marmaduke Pickthall

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

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

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

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

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

Thus We reveal it as plain revelations, and verily Allah guideth whom He will.

  - Marmaduke Pickthall

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

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

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

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

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 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

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

Whereby that which is in their bellies, and their skins too, will be melted;

  - Marmaduke Pickthall

And they shall be held [in this state as if] by iron grips;²⁸

  - Mohammad Asad

Lit., "for them will be grips (maqami) of iron". The noun miqma'ah - of which maqami is the plural - is derived from the verb qama'a, signifying "he curbed" or "restrained" or "held in subjection" (Lisan al-'Arab). Hence, the "iron grips" mentioned in the above verse denote the inescapability of the suffering in the hereafter to which "they who are bent on denying the truth" condemn themselves.

and there will be maces of iron to lash them.

  - Muhammad Farooq-i-Azam Malik

And for them are hooked rods of iron.

  - Marmaduke Pickthall

and every time they try in their anguish to come out of it, they shall be returned thereto and [be told]: "Taste suffering through fire [to the full]!"

  - Mohammad Asad

Whenever, in their anguish, they try to escape therefrom, they will be forced back therein, and will be told: "Taste the punishment of conflagration!"

  - Muhammad Farooq-i-Azam Malik

Whenever, in their anguish, they would go forth from thence they are driven back therein and (it is said unto them): Taste the doom of burning.

  - Marmaduke Pickthall

[As against this,] behold, God will admit those who attain to faith and do righteous deeds into gardens through which running waters flow, wherein they will be adorned with bracelets of gold and pearls, and where silk will be their raiment:²⁹

  - Mohammad Asad

See 18:31 and the corresponding note [41].

As for those who have faith and do good deeds, Allah will certainly admit them to gardens beneath which rivers flow. They shall be decked with pearls and bracelets of gold, and their garments will be of silk.

  - Muhammad Farooq-i-Azam Malik

Lo! Allah will cause those who believe and do good works to enter Gardens underneath which rivers flow, wherein they will be allowed armlets of gold, and pearls, and their raiment therein will be silk.

  - Marmaduke Pickthall

for they were [willing to be] guided towards the best of all tenets,³⁰ and so they were guided onto the way that leads to the One unto whom all praise is due.

  - Mohammad Asad

I.e., that there is no deity save God. (One must bear in mind that the term qawl denotes not merely a saying but also an intellectually formulated "opinion" or "tenet".)

This is because during their life on earth, they were guided to accept the pure words of Allah and they were shown the Way of the All-Praiseworthy.

  - Muhammad Farooq-i-Azam Malik

They are guided unto gentle speech; they are guided unto the path of the Glorious One.

  - Marmaduke Pickthall

BEHOLD, as for those who are bent on denying the truth and bar [others] from the path of God³¹ and from the Inviolable House of Worship which We have set up for all people alike - [both] those who dwell there and those who come from abroad - and all who seek to profane it³² by [deliberate] evildoing: [all] such shall We cause to taste grievous suffering [in the life to come.]³³

  - Mohammad Asad

This connects with the allusion, in the preceding verse, to "the way that leads to the One unto whom all praise is due".

Lit., "who aim therein at a deviation from the right course (ilhad)" - a term which circumscribes every perversion of religious tenets.

According to Ibn 'Abbas as quoted by Ibn Hisham, this verse was revealed towards the end of the year 6 H., when the pagan Quraysh refused the Prophet and his followers, who had come on pilgrimage from Medina, the right of entry into Mecca, and thus into the sanctuary of the Ka'bah (the "Inviolable House of Worship"). But whether or not this claim is correct - and we have no definite historical evidence in either sense - the purport of the above verse is not restricted to any historical situation but relates to every attempt at preventing believers, be it physically or through intellectual seduction, from going on pilgrimage to this symbolic centre of their faith, or at destroying its sanctity in their eyes.

As for those who are unbelievers and debar others from the Way of Allah and from the Masjid-al-Haram, to which We have assigned all mankind with equal rights whether they are natives or foreigners, and whoever intend to deviate from righteousness to wrongdoing in its vicinity, We will make him taste a painful punishment.

  - Muhammad Farooq-i-Azam Malik

Lo! those who disbelieve and bar (men) from the way of Allah and from the Inviolable Place of Worship, which We have appointed for mankind together, the dweller therein and the nomad; whosoever seeketh wrongful partiality therein, him We shall cause to taste a painful doom.

  - Marmaduke Pickthall