Surah 22. Al-Hajj

[inclining] towards God, [and] turning away from all that is false,⁴⁶ without ascribing divine qualities to aught beside Him: for he who ascribes divinity to aught but God is like one who is hurtling down from the skies - whereupon the birds carry him off, or the wind blows him away onto a far-off place.

  - Mohammad Asad

For an explanation of the term hunafa’ (sing. hanif), see note [110] on 2:135 .

Dedicate yourselves to Allah and do not commit shirk with Him: for anyone who commits shirk, it is as though he had fallen from the sky; then his body is either snatched away by birds or carried away by the wind to some far-off place,

  - Muhammad Farooq-i-Azam Malik

Be upright 'in devotion' to Allah, associating none with Him 'in worship'. For whoever associates 'others' with Allah is like someone who has fallen from the sky and is either snatched away by birds or swept by the wind to a remote place.

  - Mustafa Khattab

Turning unto Allah (only), not ascribing partners unto Him; for whoso ascribeth partners unto Allah, it is as if he had fallen from the sky and the birds had snatched him or the wind had blown him to a far off place.

  - Marmaduke Pickthall

Being true in faith to Allah and never assigning partners to Him: if anyone assigns partners to Allah he is as if he had fallen from heaven and been snatched up by birds or the wind had swooped (like a bird on its prey) and thrown him into a far-distant place. ²⁸⁰⁶

  - Abdullah Yusuf Ali

A parable full of meaning. The man who falls from the worship of Allah, The One True God, is like a man who falls from heaven, His being taken up with false objects of worship is like the failing man being picked up in the air by birds of prey. But the false objects of worship cannot hold him permanently in their grip. A fierce blast of wind-the Wrath of Allah-comes and snatches him away and throws him into a place far, far away from any place he could have imagined-into the hell of those who defied Allah.

This is [to be borne in mind]. And anyone who honours the symbols set up by God⁴⁷ [shall know that,] verily, these [symbols derive their value] from the God-consciousness in the [believers'] hearts.

  - Mohammad Asad

Lit., "God’s symbols (sha'a'ir)~~ - an expression which in this context refers to the rites of pilgrimage (see the second half of note [4] on 5:2 ). This stress on the symbolic character of all the rites connected with the pilgrimage is meant to draw the believer’s attention to the spiritual meaning of those rites, and thus to warn him against making, unthinkingly, a sort of fetish of them. - The assumption of some of the commentators that the "symbols" referred to here relate specifically to the sacrificial animals, resp. their sacrifice as such, is not warranted by the text. As Tabari explains in his commentary on this and the next verse, the term sha'a’ir comprises all the rites, actions and places connected with the pilgrimage (all of which have a symbolic meaning), and cannot be restricted to any one of them.

so it is, and he who respects the Symbols of Allah, surely shows the piety of his heart.

  - Muhammad Farooq-i-Azam Malik

That is so. And whoever honours the symbols of Allah, it is certainly out of the piety of the heart.

  - Mustafa Khattab

That (is the command). And whoso magnifieth the offerings consecrated to Allah, it surely is from devotion of the hearts.

  - Marmaduke Pickthall

Such (is his state): and whoever holds in honor the Symbols of Allah (in the sacrifice of animals) such (honor) should come truly from piety of heart. ²⁸⁰⁷

  - Abdullah Yusuf Ali

Sha'air, symbols, signs, marks by which something is known to belong to some particular body of men, such as flags. In ii. 158 the word was applied to Safa and Marwa: see n. 160 there. Here it seems to be applied to the rites of sacrifice. Such sacrifice is symbolical: it should betoken dedication and piety of heart. See below, xxii. 37.

In that [God-consciousness] you shall find benefits until a term set [by Him is fulfilled],⁴⁸ and [you shall know that] its goal and end is the Most Ancient Temple.⁴⁹

  - Mohammad Asad

I.e., "until the end of your lives" (Baydawi).

The noun mahill, derived from the verb halla (lit., "he untied" or "undid" [e.g., a knot]", or "he loosened [a load]", or "he alighted"), denotes primarily a "destination", as well as "the time or place at which an obligation [e.g., a debt] falls due" (Taj al-'Arus ). In the above context, in which this term obviously relates to the "God-consciousness" (taqwa) unequivocally mentioned in the preceding verse, it has the tropical meaning of "goal and end", implying that the realization of God's oneness and uniqueness - symbolized by the Ka'bah (the "Most Ancient Temple") - is the goal and end of all true God-consciousness.

You may benefit (by using their milk) from the cattle dedicated for sacrifice, until the time of their slaughter, then their place of sacrifice is near the Ancient House.

  - Muhammad Farooq-i-Azam Malik

You may benefit from sacrificial animals for an appointed term,¹ then their place of sacrifice is at the Ancient House.

  - Mustafa Khattab

 Milking or riding them until the time for sacrifice.

Therein are benefits for you for an appointed term; and afterward they are brought for sacrifice unto the ancient House.

  - Marmaduke Pickthall

In them ye have benefits for a term appointed: in the end their place of sacrifice is near the Ancient House. ^{2808 2809}

  - Abdullah Yusuf Ali

In them: in cattle, or animals offered for sacrifice. It is quite true that they are useful in many ways to man, e.g., camels in desert countries are useful as mounts or for carrying burdens, or for giving milk, and so for horses and oxen: and camels and oxen are also good for meat, and camel's hair can be woven into cloth; goats and sheep also yield milk and meat, and hair or wool. But if they are used for sacrifice, they become symbols by which men show that they are willing to give up some of their own benefits for the sake of satisfying the needs of their poorer brethren.

Ila=towards, near. The actual sacrifice is not performed in the Ka'ba, but at Mina, five or six miles off, where the Pilgrims encamp: see n. 217 to ii 197. Thumma = then, finally, in the end; i.e., after all the rites have been performed, Tawaf, Safa and Marwa, and 'Arafat.

And [thus it is:] unto every community [that has ever believed in Us] have We appointed [sacrifice as] an act of worship, so that they might extol the name of God over whatever heads of cattle He may have provided for them [to this end].⁵⁰ And [always bear in mind:] your God is the One and Only God: hence, surrender yourselves unto Him. And give thou the glad tiding [of God's acceptance] unto all who are humble -

  - Mohammad Asad

I.e., as a conscious, selfless offering in His name of something that one cherishes as necessary and valuable, and not as an attempt to "propitiate" Him who is far above anything that resembles human emotion. (See also verse {36} below.)

For every nation We prescribed a way of sacrifice so that they may pronounce the name of Allah over the cattle which He has given them for food, but the object is one and the same: to remember that your God is one God; so submit yourselves to Him as a Muslim, and O Prophet, give good news to the humble,

  - Muhammad Farooq-i-Azam Malik

For every community We appointed a rite of sacrifice so that they may pronounce the Name of Allah over the sacrificial animals He has provided for them. For your God is only One God, so submit yourselves to Him 'alone'. And give good news 'O Prophet' to the humble:

  - Mustafa Khattab

And for every nation have We appointed a ritual, that they may mention the name of Allah over the beast of cattle that He hath given them for food; and your God is One God, therefor surrender unto Him. And give good tidings (O Muhammad) to the humble.

  - Marmaduke Pickthall

To every people did We appoint rites (of sacrifice) that they might celebrate the name of Allah over the sustenance He gave them from animals (fit for food) but your Allah is one Allah: submit then your wills to Him (in Islam) and give thou the Good News to those who humble themselves ^{2810 2811}

  - Abdullah Yusuf Ali

This is the true end of sacrifice, not propitiation of higher powers, for Allah is One, and He does not delight in flesh or blood (xxii. 37), but a symbol of thanksgiving to Allah by sharing meat with fellow-men. The solemn pronouncement of Allah's name over the sacrifice is an essential part of the rite.

The good news: i.e. the Message of Allah, that He will accept in us the sacrifice of self for the benefit of our fellow-men.

all whose hearts tremble with awe whenever God is mentioned, and all who patiently bear whatever ill befalls them, and all who are constant in prayer and spend on others out of what We provide for them as sustenance.⁵¹

  - Mohammad Asad

See surah {2}, note [4].

whose hearts tremble at the mention of Allah; who endure adversity with patience, who establish Salah and spend in charity out of what we have given them.

  - Muhammad Farooq-i-Azam Malik

those whose hearts tremble at the remembrance of Allah, who patiently endure whatever may befall them, and who establish prayer and donate from what We have provided for them.

  - Mustafa Khattab

Whose hearts fear when Allah is mentioned, and the patient of whatever may befall them, and those who establish worship and who spend of that We have bestowed on them.

  - Marmaduke Pickthall

To those whose hearts when Allah is mentioned are filled with fear who show patient perseverance over their afflictions keep up regular prayer and spend (in charity) out of what we have bestowed upon them. ²⁸¹²

  - Abdullah Yusuf Ali

Some qualities of Allah's devotees are mentioned here, in ascending order: (1) Humility before Allah makes them receptive, and prepares them to listen to Allah's Message; (2) fear of Allah, which is akin to love, touches their heart, and penetrates through their inmost being; (3) they are not afraid of anything in mortal life; they take their trials patiently, and they go on in a course of righteousness with constancy; (4) their prayer now is not a matter of form, but a real communion with Allah, with a sense of confidence such as a faithful servant feels in the presence of a kind and loving master; and (5) gratitude to Allah, as shown by practical acts of charity to all fellow-creatures.

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.

[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.

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

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.

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.

[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).

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).

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

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.

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.