Al-Hajj
الحج78 āyāt · 24 tafsīrs
يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
1. O people, be mindful of your Lord by carrying out what He has ordered you and desisting from what He has forbidden you. The earthquake and other horrors that will accompany the Day of Judgment are a grave matter, for which it is necessary to prepare through actions which please Allah.
Open in library →Tafsir al-Jalalayn
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يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّا أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى النَّاسَ سُكَارَىٰ وَمَا هُم بِسُكَارَىٰ وَلَٰكِنَّ عَذَابَ اللَّهِ شَدِيدٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
2. On the day you see it, every nursing mother shall be absentminded of her nursing child and every pregnant being will abort her pregnancy, due to intense fear. You shall see people, because of losing their senses, like drunkards, due to the severe horror of the standing. They will not be drunk out of drinking alcohol, but rather the punishment of Allah is severe, thus it has made them loses their senses.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
is a tremendous thing, in the way it will diftress people — this itself being a sort of punishment. [22:2] On the day when you behold it, every, actually, nursing female,' on account of this [tremendous day], will negleCl her suckling, that is, she will forget it; and every pregnant female will deliver her bur¬ den, and you will see mankind [ as though ] drunk, because of the severity of [their] fear, yet they will not be drunk, because of any drink; but God’s chastisement is severe, and so they will be terrified of it.
Open in library →وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَانٍ مَّرِيدٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
3. Amongst people there is he who argues regarding Allah’s power to resurrect the dead, without any knowledge to take support from, and who in his belief and saying follows every satan and misguided leader who is rebellious against his Lord.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
drunk, because of any drink; but God’s chastisement is severe, and so they will be terrified of it. [22:3] The following was revealed regarding al-Nadr b. al-Harith and his companions: And among man¬ kind are those who dispute about God without any knowledge — they would say, ‘The angels are Gods daughters, and the Qur’an [a collection of] the fables of the ancients’. In addition, they would deny resur¬ rection and the bringing back to life of those who had become duft — and [those who] follow, in their manner of diluting, every rebellious devil,
Open in library →كُتِبَ عَلَيْهِ أَنَّهُ مَن تَوَلَّاهُ فَأَنَّهُ يُضِلُّهُ وَيَهْدِيهِ إِلَىٰ عَذَابِ السَّعِيرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
4. It is decreed regarding such rebellious humans and jinns that whoever follows him and accepts him, he will lead them astray from the path of truth, and he will drag him towards the fire of Hell through the disbelief and sins which lead towards it.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
who had become duft — and [those who] follow, in their manner of diluting, every rebellious devil, [22:4] about whom it has been decreed, in other words, it has been decreed with regards to a devil, that whoever takes him for a friend, that is, [whoever] follows him, he will make him go aStray and will lead him, summon him, to the chastisement of the Blaze, namely, to the Fire.
Open in library →يَا أَيُّهَا النَّاسُ إِن كُنتُمْ فِي رَيْبٍ مِّنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاءُ إِلَىٰ أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِن بَعْدِ عِلْمٍ شَيْئًا وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنبَتَتْ مِن كُلِّ زَوْجٍ بَهِيجٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
5. O people, if you have any doubt regarding My power to resurrect you after your death, think about your creation: I created your father Adam from soil; then I created his children from sperm which the man casts into the woman’s womb; then the sperm turns into solid blood; then the solid blood turns into a piece of meat; then the piece of meat turns into either a sound creation which remains in the womb until it comes out alive as a child or into an unsound form which the womb aborts, to show My power by creating you in stages.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
him go aStray and will lead him, summon him, to the chastisement of the Blaze, namely, to the Fire. [22:5] O mankind, in other words, [O] people of Mecca, if you are in doubt about the Resurrection, then lo! [consider that] We have created you, that is, [We have created] your origin — Adam — from duSt then.…
Open in library →ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَىٰ وَأَنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
6. That which I have mentioned to you, namely the beginning of your creation, its stages and the conditions of those born amongst you, is so that you believe that Allah Who created you is the Truth in which there is no doubt, as opposed to the idols you worship, and so that you believe He will restore the dead, and that He has power over everything.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
and grows, and grows [plants of] (anbatat min, min is extra) every delightful, fair, kind, species. [22:6] That, which is mentioned, from the commencement of man’s creation to the end of [the descrip¬ tion of] the earth being revived, is because God, He is the Truth, the Conftant, the Permanent, and because He revives the dead and has power over all things; [22:7] and because the Hour will come, whereof there is no doubt, uncertainty; and because God will resurrect those who are in the graves. 1 The point of the gloss bi’l-fi’l is to make it clear that those who will be nursing then and…
Open in library →وَأَنَّ السَّاعَةَ آتِيَةٌ لَّا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَن فِي الْقُبُورِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
7. And so that you believe the Hour is to come, without any doubt in its coming, and that Allah will resurrect the dead from their graves to reward them for their actions.
Open in library →Tafsir al-Jalalayn
—
وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُّنِيرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
8. Among the disbelievers is he who argues regarding the oneness of Allah and regarding His sending His Messenger with guidance, without any proof from sound reasoning or clear sound texts, but solely due to his desires.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
nursed in the pad, will forget their sucklings — a way of portraying the awesome impad of the Hour. [22:8] The following was revealed regarding Abu Jahl: And among mankind there are some who dispute about God without [any] knowledge or guidance, [being] with him, or an enlightening Scripture, one containing light, [being] with him,
Open in library →ثَانِيَ عِطْفِهِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ لَهُ فِي الدُّنْيَا خِزْيٌ وَنُذِيقُهُ يَوْمَ الْقِيَامَةِ عَذَابَ الْحَرِيقِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
9. Turning his neck in arrogance, to turn people away from faith and entering the religion of Allah. He who fits this description shall have disgrace in this world due to the punishment which will befall him, and I shall make him taste the punishment of the burning fire in the Hearafter.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
r guidance, [being] with him, or an enlightening Scripture, one containing light, [being] with him, [22:9] turning aside ( thaniya ‘itfihi, a circumstantial qualifier, meaning ‘turning his neck aside in disdain of belief; al-itf means ‘a side’, and can be either the left or the right) to go astray (read li-yadilla; or li- yudilla, ‘to lead [others] aStray’) from the way of God, that is, [from] His religion.…
Open in library →ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
10. It will be said to him: “That punishment which you tasted is due to the disbelief and sins you committed. Allah does not punish any of His creation except due to a sin”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
f the burning, that is, [the chastisement of] being burnt in the Fire, and it shall be said to him: [22:10] ‘That is [the chastisement] for what your hands have sent ahead, in other words, what you have offered [in the way of deeds] — He refers to him with reference to the two [hands] as opposed to other [parts], because moSt acftions are effected through them — and because God is not unjuSt to His serv¬ ants’, chaStising them without [their having committed] any sin.
Open in library →وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَىٰ وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
11. Amongst people is a confused person who worships Allah in doubt. If good such as health and wealth come to him, he remains on his faith and worship of Allah, but if he is afflicted by an affliction through illness or poverty, he takes bad omen from his religion and then renounces it. He has lost his world, because his disbelief will never increase him in a share of the world which was not written for him, and he has lost his afterlife due to the punishment of Allah which will meet him. That is the clear loss.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
use God is not unjuSt to His serv¬ ants’, chaStising them without [their having committed] any sin. [22:11] And among mankind there are those who worship God on a knife-edge: that is, with uncertainty in his worship — such [a person] has been likened the [knife-] edge of a mountain in his precariousness — if good [fortune] befalls him, [so that he enjoys] health and security with reSJiecft to his own self and his property, he is reassured by it; but if an ordeal befalls him, a trial or ill-health with regard to himself or his property, he makes a turnabout, that is, he reverts to disbelie…
Open in library →يَدْعُو مِن دُونِ اللَّهِ مَا لَا يَضُرُّهُ وَمَا لَا يَنفَعُهُ ذَٰلِكَ هُوَ الضَّلَالُ الْبَعِيدُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
12. He worships besides Allah idols which cannot harm him if he disobeys them, nor can they benefit him if he obeys them. That calling upon idols which can neither harm nor benefit is the misguidance far from the truth.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ad hoped for in it has eluded him, and the Hereafter, by [his] disbelief. That is the manifest loss. [22:12] He calls on, he worships, besides God, in the way of idols, that which could not hurt him, should he refrain from worshipping it, and that which could not profit him, if were to worship it. Such, a call, is extreme error, from the truth. [22:13] He calls on him (the lam [of la-man] is extra) whose harm, when worshipped, is likelier than his benefit, even if he were to have any benefit, as he imagines [him to have].…
Open in library →يَدْعُو لَمَن ضَرُّهُ أَقْرَبُ مِن نَّفْعِهِ لَبِئْسَ الْمَوْلَىٰ وَلَبِئْسَ الْعَشِيرُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
13. This disbeliever who worships idols calls upon the one whose confirmed harm is closer than his absent benefit. Bad is the deity whose harm is closer than his benefit. Bad is it as a helper to one who seeks its help, and as a companion to who accompanies it.
Open in library →Tafsir al-Jalalayn
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إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ إِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
14. Allah will enter those who have faith in Him and do good actions into gardens beneath whose palaces rivers flow. Allah does what He pleases, by having mercy on whom He wants to show mercy and punishing whom He wants to punish. Nothing can compel Him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
oss’ [above, verse 11] there follows [the mention of] the believers and [their] reward, as follows: [22:14] Truly God shall admit those who believe and perform righteous deeds, in the way of obligatory and supererogatory acfts [of worship], into gardens underneath which rivers flow. Indeed God does whatever He desires, in the way of showing beneficence to those who obey Him and degrading those who disobey Him.
Open in library →مَن كَانَ يَظُنُّ أَن لَّن يَنصُرَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَاءِ ثُمَّ لْيَقْطَعْ فَلْيَنظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ مَا يَغِيظُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
15. Whoever thinks Allah will not help His Prophet (peace be upon him) in this world and the afterlife should extend a rope to the ceiling of his house and then hang himself by cutting himself off the ground. Then he should see if that removes the anger he feels in his heart. Allah is the Helper of His Prophet, whether his opponents like it or not.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
sires, in the way of showing beneficence to those who obey Him and degrading those who disobey Him. [22:15] Whoever supposes that God will not help him, namely, Muhammad (s) His Prophet, in this world and the Hereafter, let him extend a rope to the ceiling, [to] the roof of his house, fixing it there and [tying it] to his neck, and let him hang himself, that is, let him choke to death because of it, by severing his soul from [any existence on] the earth, as [reported] in the [various] Sahih compilations.…
Open in library →وَكَذَٰلِكَ أَنزَلْنَاهُ آيَاتٍ بَيِّنَاتٍ وَأَنَّ اللَّهَ يَهْدِي مَن يُرِيدُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
16. Just as I explained the clear proofs for resurrection, I revealed the Qur’ān to Muhammad (peace be upon him) as clear verses, and Allah enables whomever He wishes through His grace to the path of guidance and righteousness.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
, about it. In other words, let him choke to death with rage because of it, for it is inevitable. 3 [22:16] So, just as We revealed the previous verse, We revealed it, that is, the remainder of the Qur’an, as clear signs, manifest [signs] ( bayyindt, ‘clear signs’, is a circumstantial qualifier) and indeed God guides whomever He desires, that he be guided ( wa-anna’Llaha yahdi man yuridu, a supplement to the [suffixed pronoun] ha, ‘it’, of anzalnahu, ‘We revealed if). [22:17] Truly those who believe, and those of Jewry, namely, the Jews, and the Sabaeans, a secft from among them, and the…
Open in library →إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئِينَ وَالنَّصَارَىٰ وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
17. Those who have faith in Allah, and they are: the believers from this nation, the Jews, the Sabians (a group of followers of one of the prophets), the Christians, the Magians (fire-worshippers), the idolaters; Allah will judge between them on the Day of Judgment, then He will enter the believers amongst them into paradise and enter others into hellfire. Allah is a Witness to all the sayings and actions of His servants, with nothing being hidden from Him, and He shall reward them for these actions.
Open in library →Tafsir al-Jalalayn
—
أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِّنَ النَّاسِ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ وَمَن يُهِنِ اللَّهُ فَمَا لَهُ مِن مُّكْرِمٍ إِنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
18. O Messenger, do you not know that to Allah prostrate, out of obedience, the angels in the heavens and the believing humans and jinns on earth, and the sun, moon, stars in the sky, the mountains, trees, and creatures on earth, compliantly? And many humans prostrate to Him out of obedience. But many refuse to prostrate to Him out of obedience, thus the punishment of Allah became established for them due to their disbelief. Whoever Allah decrees disgrace and shame for, due to his disbelief, has nobody to honour him. Allah does what He wishes. There is nobody to compel Him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
he things] which they do, is Witness, Knowing them a knowledge of direCt vision (' ilm mushahada ). [22:18] Have you not seen, [have you not] realised, that to God prostrate whoever is in the heavens and whoever is in the earth, together with the sun and the moon, and the Stars and the mountains, and the trees and the animals, that is, how they are submissive to Him in what He wills of them, as well as many of mankind?, namely, the believers, [who prostrate to Him] in addition to their submissiveness [to Him] when prostrating in prayer.…
Open in library →هَٰذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِّن نَّارٍ يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ الْحَمِيمُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
19. These are two parties arguing regarding their Lord, as to which of them is right: the party of faith and party of disbelief. The party of disbelief will be encompassed by the fire, just as clothes cover the person wearing them, and extremely hot water will be poured on top of their heads.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e] to make him fortunate. Indeed God does whatever He will, in the way of abasing or giving honour. [22:19] These twain are two contenders, that is, the believers constitute one contending party, and the five [categories of] disbelievers 4 constitute the other contending party (the term [khasm, contender’] may be used to refer to one or many) who contend concerning their Lord, that is to say, concerning His religion.…
Open in library →يُصْهَرُ بِهِ مَا فِي بُطُونِهِمْ وَالْجُلُودُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
20. The intestines in their stomachs will melt with it, due to its intense heat, and it will reach their skins and melt them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ng water will be poured over their heads, [hamim is] water that has reached an extreme temperature, [22:20] whereby will be melted that which is in their bellies, of fats and otherwise, and, whereby will be grilled, their skins. [22:21] And there will be hooked rods of iron for them, for their heads to be beaten with. [22:22] Whenever they desire to exit from it, that is, [from] the Fire, on account of [their] anguish, they are made to return into it, they are driven back into it with the hooked rods, and, it shall be said to them: ‘TaSte the chastisement of the burning!’, namely, the on…
Open in library →وَلَهُم مَّقَامِعُ مِنْ حَدِيدٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
21. They will have iron hammers in the fire, with which the angels will hit their heads.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
is in their bellies, of fats and otherwise, and, whereby will be grilled, their skins. [22:21] And there will be hooked rods of iron for them, for their heads to be beaten with. [22:22] Whenever they desire to exit from it, that is, [from] the Fire, on account of [their] anguish, they are made to return into it, they are driven back into it with the hooked rods, and, it shall be said to them: ‘TaSte the chastisement of the burning!’, namely, the one that has reached ultimate [degree of] combustion.
Open in library →كُلَّمَا أَرَادُوا أَن يَخْرُجُوا مِنْهَا مِنْ غَمٍّ أُعِيدُوا فِيهَا وَذُوقُوا عَذَابَ الْحَرِيقِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
22. Whenever they will try to leave the fire, due to the severe anxiety they will face in it, they will be returned to it and they will be told: “Taste the punishment of the burning fire”.
Open in library →Tafsir al-Jalalayn
—
إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤًا وَلِبَاسُهُمْ فِيهَا حَرِيرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
23. The party of faith, and they are those who have faith in Allah and do good actions, will be entered by Allah in gardens under whose palaces and trees rivers will flow. Allah will adorn them by giving them gold bracelets and He will adorn them by giving them pearls, and their clothes therein will be silk.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
he chastisement of the burning!’, namely, the one that has reached ultimate [degree of] combustion. [22:23] And He [God] says of the believers: Indeed God shall admit those who believe and perform right¬ eous deeds into gardens underneath which rivers flow; adorned therein with bracelets of gold and pearl (read wa-luluin, genitive, to mean [bracelets] made of both [elements], so that the pearls are set in gold; or read wa-luluan, accusative, as a supplement to the [syntactical] locus of min asawira, ‘bracelets’); 5 and their raiment therein will be silk, namely, the one forbidden for men…
Open in library →وَهُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ وَهُدُوا إِلَىٰ صِرَاطِ الْحَمِيدِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
24. Allah guided them in the worldly life towards pleasant sayings, such as testifying there is no god besides Allah, proclaiming the greatness of Allah and praising Him, and He guided them towards the praiseworthy path of Islam.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
5 and their raiment therein will be silk, namely, the one forbidden for men to wear in this world. [22:24] And they shall be guided, in this world, to wholesome words, namely, ‘There is no god except God’, and they shall be guided to the path of the Praised, that is, to the praiseworthy way of God and His religion.
Open in library →إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاءً الْعَاكِفُ فِيهِ وَالْبَادِ وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
25. Those who disbelieved in Allah, turn others away from entering Islam and stop people from the Sacred Mosque, like what the idolaters did in the year of Hudaiybiyah, that mosque which I made a direction for people in their prayers and one of the rites of Hajj and Umrah, and in which the person from Makkah who lives there and one who comes there besides the people of Makkah are the same; whoever intends to purposefully commit a shameful sin therein, I will make him taste a painful punishment.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
all be guided to the path of the Praised, that is, to the praiseworthy way of God and His religion. [22:25] Truly those who disbelieve, and who bar from the way of God, [from] obedience to Him, and, from, the Sacred Mosque, which We have assigned, as a [holy] rite and a place of devotion, for mankind, equally for the dweller, the one who resides, therein and the visitor, the passer-by; and whoever seeks [to commit] sacrilege therein (the ba [of bi-ilhadin, ‘sacrilege’] is extra) by doing wrong, in other words, for such a reason, committing what is forbidden, even if he should curse the [M…
Open in library →وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
26. Remember, O Messenger, when I clarified for Abraham (peace be upon him) the place of the house and its limits, after it was unknown, and I revealed to him not to associate anything in worshipping Me, but rather worship Me alone. And purify My House from physical and immaterial impurities for those who circumambulate it and perform prayer therein.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ctory particle] inna, ‘truly’, and it is this: ‘We shall make them taSte a painful chastisement’. 6 [22:26] And, mention, when We settled, [when] We pointed out, for Abraham the site of the House, that he may build it — for it [the House] had been raised [to heaven] at the time of the Flood — and We commanded him, [saying]: ‘Do not ascribe any partner to Me and purify My House, of graven images, for those who circumambulate it and those who are resident.…
Open in library →وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
27. Proclaim amongst the people, calling them towards pilgrimage of this House I ordered you to build. They will come to you walking and riding on every camel which is frail due to the difficulty it endured from travelling. The camels will bring them, carrying them from every distant path.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
rate ([ al-rukka and al-sujud] are the plural forms of raki and sajid [receptively]), those praying. [22:27] And announce, call out, among the people the [season for] Pilgrimage. Thus he cried out from [the top of] the mountain of Abu Qubays, ‘O people, your Lord has built a House and has made pilgrim¬ age to it an obligation upon you, so respond to [the call of] your Lord’, turning his face to the right and to the left, to the eaft and to the weft; and every one of those for whom the performance of the pilgrim¬ age had been preordained [by God] from among the loins of men and the wombs of…
Open in library →لِّيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
28. So that they come to what will bring them benefit such as forgiveness of sins, attaining reward, unity of word, and so forth; and so that they remember Allah on the animals they slaughter in the known days, which are: the tenth of Dhu’l-Hijjah and three days after it, in gratitude to Allah for the camels, cows and sheep He granted them. So eat of these animals and feed from them those who are extremely poor.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
atical agreement with the [feminine verb] form) from every deep ravine, [from every] distant route, [22:28] that they may witness, that they may be present before, things that are of benefit to them, in this world, such as commerce, or [of benefit] in the Hereafter, or in both — all [of which are [valid alterna¬ tive] opinions — and mention God’s Name on appointed days, namely, the ten days of Dhu’l-Hijja, or the Day of ‘ Arafa, or from the Day of Immolation up to the la,ft days of tashriq 7 — all of which are [valid alternative] opinions — over the livestock which He has provided them, s…
Open in library →ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
29. Then they should complete what remains of their Hajj rites, coming out of ihraam by shaving their heads, clipping their nails, and removing the dirt which has accumulated on them due to ihraam, and fulfil the Hajj, Umrah or sacrificial animal they made binding on themselves. They should perform the Tawaaf Ifadah of the House which Allah freed from the control of tyrants.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
t thereof, if it be recommended, 7 8 and feed the wretched poor”, that is, the one in dire poverty. [22:29] Then let them do away with their self-negled, that is to say, [let them] remove any dirt or un¬ kemptness, such as [any] long fingernails, and let them fulfil (read wa’l-yufu or wa’l-yuwaffu) their vows, in the way of offerings and sacrifices, and perform the circumambulation, the circumambulation fol¬ lowing the egress [from ‘Arafa], of the Ancient House’, that is, the Old one, because it was the firft House founded for mankind.
Open in library →ذَٰلِكَ وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَّهُ عِندَ رَبِّهِ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
30. That which you have been ordered, i.e., coming out of ihraam by shaving the head, clipping the nails, removing dirt, fulfilling the vow and circumambulating the House, is what Allah has made obligatory on you. So respect what Allah has made obligatory on you. Whoever refrains from what Allah has ordered him to refrain from during his ihraam, out of respect for not trespassing the limits of Allah and making lawful its prohibitions, it is better for him in this world and the afterlife in the sight of his Lord. O people, camels, cows and sheep amongst livestock have been made lawful for you.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
], of the Ancient House’, that is, the Old one, because it was the firft House founded for mankind. [22:30] [That is] that ( dhalika, the predicate of an implied subject, in other words: ‘the matter’ or ‘the affair’ is ‘that which has been mentioned’). And whoever venerates the sacraments of God, namely, those things whose violation is forbidden, that, veneration of them, shall be better for him with his Lord, in the Hereafter.…
Open in library →حُنَفَاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ وَمَن يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
31. Refrain from this, turning away from every religion besides the religion He is pleased with, without associating any partner with Him in worship. Whoever associates a partner with Allah, it is as though He has fallen from the sky, then either the birds snatch his meat and bones or the wind flings him to a distant place.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
say, ascribing partners to God in your [uttering of the] talbiya, or [avoid] bearing false witness; [22:31] being hanifs to God, [being] of those who have submitted [to God], inclining away from every re¬ ligion except His religion, not ascribing partners to Him (this [clause] emphasises the preceding one, both [clauses] being circumftantial qualifiers referring to the [third person plural indicator] wow [of ijtanibu, ‘avoid’]).…
Open in library →ذَٰلِكَ وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
32. That is what Allah ordered, namely His oneness, being sincere to Him, and refraining from idols and false speech. Whoever respects the signs of the religion, amongst them sacrificial animals and the rites of Hajj, respecting them is part of the hearts being mindful of their Lord.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
wind had blown him, dropped him, into a far-off place, so that there is no hope of his being saved. [22:32] That ( dhalika, an implied subject, al-amru, ‘the matter [is]’, is taken to precede this [predicate]). And whoever venerates the sacraments of God, then that, in other words, then that veneration of them — namely, [of] the beafts of sacrifice offered in the Sandtuary, after the beft of them have been selected and fattened — derives from the piety of the hearts, of those individuals.…
Open in library →لَكُمْ فِيهَا مَنَافِعُ إِلَىٰ أَجَلٍ مُّسَمًّى ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
33. For you in the sacrificial animals that you slaughter at the House are benefits, such as riding, wool, procreation, milk, until a limited time to the time of their slaughter near the House of Allah which He freed from the control of tyrants.
Open in library →Tafsir al-Jalalayn
—
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِّيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ فَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا وَبَشِّرِ الْمُخْبِتِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
34. For every previous nation I made rites to shed blood, as a means of closeness to Allah, in the hope they will remember Allah at the time of slaughtering these sacrificial animals, and in gratitude to Allah for the camels, cows and sheep He granted them. Your true god, O people, is One God who has no partner, so submit to Him alone through submission and obedience. And O Messenger, tell those who are humbly submissive and sincere what will please them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
where its immolation becomes due, is by the Ancient House, meaning, the entire [Meccan] Sandtuary. [22:34] And for every community, that is, [for every] believing group that came before you, We have appointed a [holy] rite (read mansakan as the verbal noun [ritual’], or mansikan as a noun denoting the site [for a rite]) in other words, [for every community We have appointed] a sacrificial slaughter or the site for such [a ritual], that they might mention God’s Name over the livestock that He has provided them, at the point of slaughtering them.…
Open in library →الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَالصَّابِرِينَ عَلَىٰ مَا أَصَابَهُمْ وَالْمُقِيمِي الصَّلَاةِ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
35. Those who when they remember Allah, fear His punishment and thus move far away from opposing His command, perform their prayer completely, be patient if any affliction befalls them, and spend in the different avenues of righteousness from what Allah has granted them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
m. For your God is One God, so submit, yield, to Him. And give good tidings to the humbly obedient, [22:35] who, when God is mentioned, their hearts tremble, fear, and who endure [patiently] whatever may befall them, of ordeals, and who observe prayer, at its appointed times, and who, from that which We have provided them, expend, [from it] give voluntary alms.
Open in library →وَالْبُدْنَ جَعَلْنَاهَا لَكُم مِّن شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ كَذَٰلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
36. And I have made the camels which are taken to the House amongst the sacred signs and symbols of the religion. In them are worldly and religious benefits for you, so say “in the name of Allah” when slaughtering them, after their feet have been lined up whilst standing and one of their feet has been tied so that they do not flee. Then when they fall on their sides after being slaughtered, eat of them, O those who are sacrificing, and give of them to the pauper who desists from begging and the pauper who comes forward to be granted a share of them.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
inted times, and who, from that which We have provided them, expend, [from it] give voluntary alms. [22:36] And [as for] the sacrificial camels (al-budn, plural of badana, which are camels’) — We have appointed them for you as one of God’s sacraments, the [ritual] ceremonies of His religion. There is good for you in them, benefit for you in this world, as already mentioned, and a reward in the Hereafter. So mention God’s Name over them, at the point of immolating them, when they are lined up, standing on three legs, with the left foreleg hobbled.…
Open in library →لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِن يَنَالُهُ التَّقْوَىٰ مِنكُمْ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَبَشِّرِ الْمُحْسِنِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
37. Neither does the meat of the sacrificial animals you present nor their blood ever reach Allah, nor is it raised towards Him, but rather your mindfulness of Allah therein is raised towards Him, through your being sincere to Him in your obedience to seek closeness to Him through it. In that way, Allah made them submissive to you, so that you proclaim Allah’s greatness, thanking Him for the truth He has guided you to. O Messenger, inform those who are excellent in worshipping their Lord and in dealing with His creation what will make them happy.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
herwise it would not have been possible — that perhaps you might be thankful, for My graces to you. [22:37] Neither their flesh nor their blood shall reach God, that is, neither of these shall be raised up to Him; rather it is your piety that shall reach Him, that is, it is your righteous adtion, performed purely for Him, together with [your] faith, that shall be raised up to Him. Thus has He disposed them for you, that you may magnify God for His guiding you, for His pointing out to you the [ritual] ceremonies of His religion and the rites of His pilgrimage.…
Open in library →إِنَّ اللَّهَ يُدَافِعُ عَنِ الَّذِينَ آمَنُوا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
38. Allah defends those who have faith from the evil of their enemies. Allah does not love anyone who is treacherous in his trust and who rejects the blessings of Allah; in fact, Allah despises him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
s pilgrimage. And give good tidings to the virtuous, namely, those who affirm the Oneness [of God]. [22:38] Indeed God protests those who believe, against the [ruinous] misguidance of idolaters. Indeed God does not love the treacherous, with regard to what is entrusted to him, the ungrateful, for His grace — these are the idolaters —in other words, He will punish them. [22:39] Permission is granted to those who fight, namely, to the believers, to fight back — this was the firSt verse to be revealed regarding the struggle [in the way of God] (jihad), because they have been wronged, as a r…
Open in library →أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
39. Allah has given permission to fight to the believers who are fought by the idolaters, due to their being oppressed by their enemies. Allah has the power to help the believers against their enemies without fighting. However, the wisdom of Allah required that the believers be tested through fighting the disbelievers.
Open in library →Tafsir al-Jalalayn
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الَّذِينَ أُخْرِجُوا مِن دِيَارِهِم بِغَيْرِ حَقٍّ إِلَّا أَن يَقُولُوا رَبُّنَا اللَّهُ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
40. Those whom the disbelievers unjustly exiled from their homes, not due to any crime they committed but because they said: “Our Lord is Allah; we have no Lord besides Him”. Had Allah not legislated for the prophets and believers fighting against their enemies, they would have invaded the places of worship, destroying the monasteries of the monks, Christian churches, Jewish synagogues, and the mosques of the Muslims which have been made for prayer and in which the Muslims remember Allah abundantly. Allah will help those who help His religion and Prophet.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
nged, as a result of the wrong done to them by the disbelievers. And God is truly able to help them; [22:40] they are, those who were expelled from their homes without right, for their expulsion; they were expelled, only because they said, that is, because of their saying: ‘Our Lord is God’, alone: such a saying is right’, and so then to be expelled for [saying] it is to be expelled without right.…
Open in library →الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
41. These people who have been promised help are those who, if I were to establish on earth by helping them against their enemies, would perform prayer in the most perfect manner, give Zakat of their wealth, command what the sacred law has commanded and forbid what it has forbidden. To Allah alone is where matters return, with respect to reward and punishment.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
is truly Strong, overpowering His creation, Mighty, Invincible in terms of His dominion and power; [22:41] those who, if We empower them in the land, by granting them victory over their enemies, main¬ tain the prayer, and pay the alms, and enjoin decency and forbid indecency (this [la£t] is the response to the conditional clause, which together with the response constitute a relative clause of the relative noun [‘those who’]; hum, ‘they [are]’, may be taken as the implied subject before this).…
Open in library →وَإِن يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَثَمُودُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
42. O Messenger, if your people reject you, be patient. You are not the first messenger to be rejected by his people. Before your people, the people of Noah rejected Noah, Aad rejected Hud and Thamud rejected Salih.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
od reds the outcome of all matters, in other words, to Him these [matters] return in the Hereafter. [22:42] And if they deny you — these [words] to the end [of the Statement] are meant to comfort the Prophet (s) — the people of Noah denied before them ( kadhdhabat, in the feminine person on the basis of the [overall] import), 10 and c Ad, the people of Hud, and Thamud, the people of Salih, [22:43] as well as the people of Abraham, and the people of Lot,
Open in library →وَقَوْمُ إِبْرَاهِيمَ وَقَوْمُ لُوطٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
43. The people of Abraham rejected Abraham and the people of Lot rejected Lot.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
, and Thamud, the people of Salih, [22:43] as well as the people of Abraham, and the people of Lot, [22:44] a,1 d the inhabitants ofMidian, the people of Shu'ayb, and Moses was also denied: he was de¬ nied by the [native] Egyptians ( al-qibt ), and not by his people, the Children of Israel. In other words, [all of] those [people] denied their messengers, so take them [these messengers] as a good example [of constancy].…
Open in library →وَأَصْحَابُ مَدْيَنَ وَكُذِّبَ مُوسَىٰ فَأَمْلَيْتُ لِلْكَافِرِينَ ثُمَّ أَخَذْتُهُمْ فَكَيْفَ كَانَ نَكِيرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
44. The people of Madyan rejected Shuayb, and Pharaoh and his people rejected Moses. I deferred the punishment from their people, to gradually lead them away, then I seized them with the punishment. So contemplate how I reproached them; I destroyed them due to their disbelief.
Open in library →Tafsir al-Jalalayn
—
فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَاهَا وَهِيَ ظَالِمَةٌ فَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَبِئْرٍ مُّعَطَّلَةٍ وَقَصْرٍ مَّشِيدٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
45. How many cities, which were unjust because of their disbelief, I destroyed with obliterating punishment. Their homes are ruined and empty of inhabitants. How many wells are there which have nobody to drink from them, due to their being destroyed. How many lofty decorated palaces are there which could not save their residents from the punishment.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e interrogative is meant as an affirmative, in other words,: it [My chastisement] was well-placed). [22:45] How many a town I have destroyed ( ahlaktuha, a variant reading has ahlakndha, ‘We have de¬ stroyed’), while it was doing wrong, that is, while its inhabitants were [doing wrong] by being disbeliev¬ ers, but now it lies fallen down, collapsed, on its roofs and, how many, a negleded well, abandoned be¬ cause of the death of its owners, and a lofty palace. Stands empty because of the death of its residents.
Open in library →أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
46. Did these people who reject what the Messenger (peace be upon him) brought not travel in the land, to see the remains of these destroyed cities, so that they would reflect with their minds to take heed and so that they would to accept their stories to learn from them? It is established that blindness is not blindness of eyesight, but rather the blindness which is destructive is blindness of insight, where such a person does not reflect or take lessons.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
of the death of its owners, and a lofty palace. Stands empty because of the death of its residents. [22:46] Have they, namely, the disbelievers of Mecca, not travelled in the land so that they may have hearts with which to comprehend, what befell deniers before them, or ears with which to hear?, the Stories of how they were destroyed and their dwelling-places were ruined, and so take heed? Indeed it is not the eyes that turn blind, but it is the hearts that turn blind within the breads (allati ffl-sudur, for emphasis).
Open in library →وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَن يُخْلِفَ اللَّهُ وَعْدَهُ وَإِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍ مِّمَّا تَعُدُّونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
47. O Messenger, the disbelievers amongst your people seek quick punishment in this world and deferred punishment in the Hearafter, when they were warned of them. Allah will never break the promise of it He has made to them. Amongst the quick punishment is what befell them on the day of Badr. And one day of punishment in the afterlife is like a thousand years of what you count in worldly years, due to the punishment it contains.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
urn blind, but it is the hearts that turn blind within the breads (allati ffl-sudur, for emphasis). [22:47] And they ask you to haden the chadisement, even though God would never break His promise, of sending down the chastisement [upon them] — and so He sent it down on the day of Badr. And truly a day with your Lord, of the days of the Hereafter, on account of the [severity of the] chastisement, is like a thousand years of your counting (read taudduna, or ya’udduna, ‘their counting’), in this world. [22:48] To how many a town did I give respite while it was doing wrong; [but] then I seiz…
Open in library →وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِيَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَيَّ الْمَصِيرُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
48. How many towns are there which I gave respite to in punishment and which were oppressive due to their disbelief. I did not punish them instantly, to gradually lead them on, then I seized them by an obliterating punishment. To Me alone is their return on the Day of Judgment, then I will reward them for their disbelief with the everlasting punishment.
Open in library →Tafsir al-Jalalayn
—
قُلْ يَا أَيُّهَا النَّاسُ إِنَّمَا أَنَا لَكُمْ نَذِيرٌ مُّبِينٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
49. O people, I am only a warner to you, conveying to you what I have been sent with and clear in my warning.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ed it, meaning, [I seized] its inhabitants, and with Me lies the journey’s end, the [final] return. [22:49] Say: ‘O mankind, that is, [O] people of Mecca, I am only a manifed Warner to you’, one whose warning is plain; but also I am a giver of good tidings to the believers. [22:50] And so those who believe and perform righteous deeds —for them there shall be forgiveness, of their sins, and a glorious provision, namely, Paradise.
Open in library →فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
50. So those who have faith and did good actions will have forgiveness from their Lord for their sins, and for them is noble sustenance in paradise which will never end.
Open in library →Tafsir al-Jalalayn
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وَالَّذِينَ سَعَوْا فِي آيَاتِنَا مُعَاجِزِينَ أُولَٰئِكَ أَصْحَابُ الْجَحِيمِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
51. Those who strive to deny our verses, believing they will be able to render Allah powerless and escape Him so that He cannot punish them, those are the people of the fire of hell, staying constantly in it just as companions stay with one another.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ds —for them there shall be forgiveness, of their sins, and a glorious provision, namely, Paradise. [22:51] But those who drive againd Our signs, namely, the Qur’an, in order to invalidate them, seeking to incapacitate ( mu’ajjizina ) those who follow the Prophet ([this meaning of mu’ajjizina ] being derived from their assumption that these [followers] are incapable individuals) and impeding them from [prac¬ tising their] faith; or [mu’ajjizina means] supposing Us to be incapable against them (a variant reading [of mu’ajjizina ] has mu’djizina, meaning, contending with Us’) that is to say…
Open in library →وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّىٰ أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
52. O Messenger, I did not send before you any messenger or prophet except that when he read the Book of Allah, the satan put doubts in his recitation. Then Allah would nullify the whisperings the satan would put, and establish His verses. Allah knows everything, nothing being hidden from Him, and is Wise in His creating, decreeing and planning.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
tions as an epithet, the name of the tribe, in order to concord with the remainder of the sentence. [22:52] And We did not send before you any messenger ( rasul ) — this is a prophet who has been com¬ manded to deliver a Message — or prophet ( nabi ) — one who has not been commanded to deliver anything — but that when he recited [the scripture] Satan caSl into his recitation, what is not from the Qur’an, but which those to whom he [the prophet] had been sent would find pleasing." The Prophet (s) had, during an assembly of the [men of] Quraysh, after reciting the [following verses from] si…
Open in library →لِّيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً لِّلَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ وَإِنَّ الظَّالِمِينَ لَفِي شِقَاقٍ بَعِيدٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
53. The satan puts doubts in the recitation of the Prophet so that Allah makes what he puts as a test for the hypocrites and those idolaters whose hearts have become hard. The oppressors amongst the hypocrites and idolaters are in enmity of Allah and His Messenger, and distance from the truth and guidance.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
een mentioned, Wise, in His enabling him [Satan] to do such things, for He does what¬ ever He will. [22:53] That He may make what Satan has caSt a trial, a teil, for those in whose hearts is a sickness, dis¬ sension and hypocrisy, and those whose hearts are hardened, namely, the idolaters, [hardened] against acceptance of the truth. For truly the evildoers, the disbelievers, are [steeped] in extreme defiance, [in] a protracted feud with the Prophet (s) and the believers, for his tongue uttered mention of their gods in a way that pleased them, and yet this was later nullified.
Open in library →وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِن رَّبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
54. And so that those whom Allah gave knowledge are convinced that the Qur’ān revealed to Muhammad (peace be upon him) is the truth Allah revealed to you, O Messenger, thus increasing their faith in it and so that their hearts submit and humble themselves before it. Allah is the Guide of those who have faith toward the straight path of truth which contains no crookedness, as a reward for their submitting to it.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
tongue uttered mention of their gods in a way that pleased them, and yet this was later nullified. [22:54] And that those who have been given knowledge, [of] God’s Oneness and the Qur’an, may know that it, the Qur’an, is the truth from your Lord, so that they may believe therein, and their hearts may find reassurance in it. And assuredly God guides those who believe to a Straight path, [a straight] route, namely, the religion of Islam.
Open in library →وَلَا يَزَالُ الَّذِينَ كَفَرُوا فِي مِرْيَةٍ مِّنْهُ حَتَّىٰ تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
55. Those who disbelieved in Allah and denied His Messenger will remain in doubt about the Qur’ān Allah revealed to you, continuing until the Hour comes to them suddenly whilst they are in that condition or the punishment of a day in which there is no mercy or good comes to them, and it is the Day of Judgment with respect to them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
God guides those who believe to a Straight path, [a straight] route, namely, the religion of Islam. [22:55] And those who disbelieve will not cease to be in doubt of it, that is, the Qur’an — because of what Satan had cait onto the tongue of the Prophet (s) and what had thereafter been nullified — until the Hour comes upon them unawares, that is, the Hour of their death or [of] resurrection, [comes upon them] suddenly, or there come upon them the chastisement of a day of desolation (’aqim), namely, the day of Badr, which held nothing of good for disbelievers, much like a sterile wind (rih…
Open in library →الْمُلْكُ يَوْمَئِذٍ لِّلَّهِ يَحْكُمُ بَيْنَهُمْ فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي جَنَّاتِ النَّعِيمِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
56. Supreme authority on the Day of Judgment - the day when the punishment these people have been promised shall come to them, will only be for Allah alone. He will have no competitor for it, and He will judge between the believers and the disbelievers. He will judge for each of them as they deserve: those who had faith and performed good deeds will be granted a great reward in eternal gardens of everlasting bounties.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
Day of Resurrection, [referred to as ‘desolate’] because thereafter there will be no more night. 12 [22:56] Sovereignty on that day, namely, on the Day of Resurrection, will be God’s, alone (the [sense of God’s] consolidation [of sovereignty on that Day] suggested by the clause renders the adverbial qualifier [yawma’idhin, ‘on that day’] into [accusative] dependent status).…
Open in library →وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا فَأُولَٰئِكَ لَهُمْ عَذَابٌ مُّهِينٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
57. And those who disbelieved in Allah and rejected the signs He revealed unto His Messenger will face a humiliating punishment in hell.
Open in library →Tafsir al-Jalalayn
—
وَالَّذِينَ هَاجَرُوا فِي سَبِيلِ اللَّهِ ثُمَّ قُتِلُوا أَوْ مَاتُوا لَيَرْزُقَنَّهُمُ اللَّهُ رِزْقًا حَسَنًا وَإِنَّ اللَّهَ لَهُوَ خَيْرُ الرَّازِقِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
58. As for those who left their houses and homelands in honour of Allah’s religion and seeking His pleasure, and were killed whilst striving in His path or died, Allah shall grant them an everlasting sustenance in paradise. Indeed, Allah is the best of sustainers.
Open in library →Tafsir al-Jalalayn
—
لَيُدْخِلَنَّهُم مُّدْخَلًا يَرْضَوْنَهُ وَإِنَّ اللَّهَ لَعَلِيمٌ حَلِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
59. Allah will definitely enter them into a place they shall be pleased with. And Allah is well aware of their intentions and their deeds; forbearing in that He did not punish them hastily on their shortcomings.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
namely, the provision of Paradise. Tridy God is the bed of providers, the moil excellent of givers. [22:59] Assuredly He will admit them into a place (read mudkhalan or madkhalan, [repetitively] signi¬ fying the means of entry, or the place [entered]) that is pleasing to them, and that is Paradise. And truly God is Knowing, of their intentions, Forbearing, in refraining from punishing them.
Open in library →ذَٰلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ ثُمَّ بُغِيَ عَلَيْهِ لَيَنصُرَنَّهُ اللَّهُ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
60. The aforementioned, i.e. those who migrated in the path of Allah being entered into paradise, and permission for the wronged to avenge justly without incurring sin. If the oppressor returns to his oppression, Allah will help the oppressed. Indeed, Allah overlooks the sins of the believers and forgives them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
dise. And truly God is Knowing, of their intentions, Forbearing, in refraining from punishing them. [22:60] That, which We have related to you, [is so]. And whoever retaliates, [whoever] from among the believers requites, with the like of what he was made to suffer, at the hands of the idolaters wrongfully: that is whoever fights against them if they fight against him during the sacred month, and then is [again] made to suffer aggression, by them, that is to say, he is [again] wronged, by being expelled from his house, God will surely help him.…
Open in library →ذَٰلِكَ بِأَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَأَنَّ اللَّهَ سَمِيعٌ بَصِيرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
61. The helping of the oppressed is because Allah is capable of doing as He wills. From His capabilities is entering the night into the day and the day into the night, by increasing one and decreasing the other. Allah also hears the statements of His servants and knows of their actions; nothing is hidden from Him and He shall requit them accordingly.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
d God is Pardoning, to believers, Forgiving, them their engaging in combat during the sacred month. [22:61] That, help, is because God makes the night pass into the day and makes the day pass into the night, that is to say, He makes each enter into the other by increasing the one [and decreasing the other], which is a sign of His power, exalted be He, [the same power] that produces [His] help, and because God is Hearer, of the supplications of believers. Seer, of them, giving them faith and reponding to their supplications.
Open in library →ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
62. The aforementioned, i.e. entering the night into the day and the day into the night, is because Allah is truly existent, and so His religion is the truth, His promise is also true and His helping the believers is also true. The idols that the idolaters worship instead of Allah are false and have no basis. And Allah is supreme over His creation in being, in power and in subjugation; the Grand to Whom belongs all majesty, grandeur and exaltedness.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
supplications of believers. Seer, of them, giving them faith and reponding to their supplications. [22:62] That, help, also, is because God, He is the Truth, the Established [Truth], and what they call on ( yad’una; also read tad’una, ‘you call on), [what] they worship, besides Him, namely, idols, that is the False, the transient, and because God, He is the High, the One [supreme] above all things in His power, the Great, besides Whom all things are insignificant.
Open in library →أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَتُصْبِحُ الْأَرْضُ مُخْضَرَّةً إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
63. O Messenger! Do you not see that Allah causes rain to fall from the sky, and consequently the earth becomes green owing to the vegetation that grows upon it after the rain has fallen? Allah is kind to His servants in that He makes the rain fall for them, and makes the earth grow crops. He is also well aware of their requirements; nothing is hidden from Him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
One [supreme] above all things in His power, the Great, besides Whom all things are insignificant. [22:63] Have you not seen, realised, that God sends down water, rain, from the heaven whereupon the earth turns green, with plants — and this [too] is a sign of His power. Indeed God is Subtle, in dealing with His servants, when He brings forth plants through water, Aware, of what is in their hearts when the rain is delayed. [22:64] To Him belongs all that is in the heavens and all that is in the earth, in terms of ownership.…
Open in library →لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَإِنَّ اللَّهَ لَهُوَ الْغَنِيُّ الْحَمِيدُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
64. To Him alone belongs supreme authority of the heavens and the earth. He is The Self-sufficient who is never needy of any of His creation; the eternally existent.
Open in library →Tafsir al-Jalalayn
—
أَلَمْ تَرَ أَنَّ اللَّهَ سَخَّرَ لَكُم مَّا فِي الْأَرْضِ وَالْفُلْكَ تَجْرِي فِي الْبَحْرِ بِأَمْرِهِ وَيُمْسِكُ السَّمَاءَ أَن تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
65. O Messenger! Do you not see that Allah has made the animals and other objects manageable for your needs and benefit, and the benefit of the masses? He also made manageable for you the ships that sail the oceans with His command; sailing from city to city. He also holds back the sky so it does not fall onto Earth except with His command; if He allowed it to fall it would. Indeed, Allah is benevolent and merciful towards the people such that He made these things manageable for them, despite their potential harm.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
n terms of ownership. Surely God, He is Independent, of His servants, Praiseworthy, to His friends. [22:65] Have you not seen, realised, that God has disposed for you all that is in the earth, of beasts, and [that] the ships run upon the sea, for tranport and to carry loads, by His command, by His leave, and He holds back the heaven left it should fall on the earth, save [ when it may do so ] by His leave, and you are destroyed. Surely God is, with mankind, Gentle, Merciful, in diposing [things for them] and hold¬ ing [others] back [from them].
Open in library →وَهُوَ الَّذِي أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ إِنَّ الْإِنسَانَ لَكَفُورٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
66. Allah is the only One Who gave you life, in that He gave you existence when you were non-existent. He will then cause death upon you when your lives expire, and then will revive you after your death to hold you to account for your deeds and requit you for them. Verily, the human is ever in denial of the bounties of Allah, despite their being so clear.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
h mankind, Gentle, Merciful, in diposing [things for them] and hold¬ ing [others] back [from them]. [22:66] And He it is Who gave you life, by originating you, then He will cause you to die, upon the con¬ clusion of your terms [of life], then He will give you life [again], at the Resurredtion. Truly man, that is, [truly] the idolater, is very ungrateful, for God’s graces by negledting to affirm His Oneness.
Open in library →لِّكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ وَادْعُ إِلَىٰ رَبِّكَ إِنَّكَ لَعَلَىٰ هُدًى مُّسْتَقِيمٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
67. I have made a set of laws for the people of every creed. O Messenger! Let the idolaters and people of other creeds not contest with you in your set of laws, because you are more deserving of it than them as they are the people of falsehood. Invite the people towards sincerely proclaiming the oneness of Allah; indeed, you are on the straight path, in which there is no deviation.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
is, [truly] the idolater, is very ungrateful, for God’s graces by negledting to affirm His Oneness. [22:67] Tor every community We have appointed a [holy] rite (read mansakan or mansikan ) a [Holy] Law, which they are to observe, which they are to implement. So do not let them dispute with you, the intended meaning is ‘do not dipute with them’, about the matter, namely, the matter of the slaughter an¬ imal, when they said, ‘What God has killed is worthier for you to eat than what you killed’; 13 but summon [people] to your Lord, [to] His religion.…
Open in library →وَإِن جَادَلُوكَ فَقُلِ اللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
68. If they insist on quarrelling with you after the evidence has become clear, leave their matter to Allah, warning them and saying: “Allah is most aware of the actions you do, none of your actions are hidden from Him, and He will requit you for them”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ople] to your Lord, [to] His religion. Indeed you follow a Straight guidance, [a straight] religion. [22:68] And if they dispute with you, in the matter of religion, say, ‘God knows beSt what you do, and will requite you for it — this was [revealed] before the command to fight [them], [22:69] God will judge between you, O believers and disbelievers, on the Day of Resurrection concern- 13 Hie disbelievers’ contention is that carrion (as something caused to die by God) is worthier of being consumed than that which is slaughtered by mere human beings. ing that wherein you used to differ’, wh…
Open in library →اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
69. Allah will judge between His servants: the believers and the disbelievers from among them, on the Day of Judgment, in the matters of religion they would dispute over in the world.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
will requite you for it — this was [revealed] before the command to fight [them], [22:69] God will judge between you, O believers and disbelievers, on the Day of Resurrection concern- 13 Hie disbelievers’ contention is that carrion (as something caused to die by God) is worthier of being consumed than that which is slaughtered by mere human beings. ing that wherein you used to differ’, when each of the two parties would say the opposite of what the other said. [22:70] Do you not know (the interrogative here is meant as an affirmative) that God knows all that is in the heaven and the eart…
Open in library →أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاءِ وَالْأَرْضِ إِنَّ ذَٰلِكَ فِي كِتَابٍ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
70. O Messenger! Do you not know that Allah knows all that is in the heavens and on Earth; nothing is hidden from Him, and His knowledge of it is recorded in the Preserved Tablet. Encompassing the knowledge of it all is very easy for Allah.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
in you used to differ’, when each of the two parties would say the opposite of what the other said. [22:70] Do you not know (the interrogative here is meant as an affirmative) that God knows all that is in the heaven and the earth? Truly that, which has been mentioned, is [recorded] in a Book, namely, the Preserved Tablet ( al-lawh al-makfuz ).…
Open in library →وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَمَا لَيْسَ لَهُم بِهِ عِلْمٌ وَمَا لِلظَّالِمِينَ مِن نَّصِيرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
71. The idolaters worship idols instead of Allah; idols which Allah did not reveal any proof of their worship being acceptable in His books. Neither do they have any proof of their own knowledge; their only object of reliance for that is blind following of their forefathers. The wrongdoers will have no helper that will protect them from the punishment of Allah that will fall upon them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
). Indeed that, namely, the knowledge of what has been mentioned, is easy for God. [22:71] And they, the idolaters, worship besides God that, namely, idols, for which He has never revealed any warrant, [any] definitive proof, and that of which they have no knowledge, [when they claim] that these are gods. And those who do evil, by way of [practising] idolatry, shall have no helper, to protect them against God’s chastisement.
Open in library →وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ تَعْرِفُ فِي وُجُوهِ الَّذِينَ كَفَرُوا الْمُنكَرَ يَكَادُونَ يَسْطُونَ بِالَّذِينَ يَتْلُونَ عَلَيْهِمْ آيَاتِنَا قُلْ أَفَأُنَبِّئُكُم بِشَرٍّ مِّن ذَٰلِكُمُ النَّارُ وَعَدَهَا اللَّهُ الَّذِينَ كَفَرُوا وَبِئْسَ الْمَصِيرُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
72. When you recite My clear verses of the Qur’ān unto them, you will recognise the objecting frowns of the disbelievers when they hear them. It is as if they would violently assault those who recite My verses unto them in extreme anger. O Messenger! Say to them: “Shall I inform you of something which is worse than this anger and frowning of yours? It is the hellfire which Allah has promised to enter the disbelievers into. How terrible their abode is!”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
by way of [practising] idolatry, shall have no helper, to protect them against God’s chastisement. [22:72] And when Our signs, in the Qur’an, are recited to them, [though they are] clear, manifest, signs (bayyinatin, a circumstantial qualifier) you perceive on the faces of those who disbelieve denial, that is to say, denial of these [signs], in other words [you perceive] the effect of such [denial] in the way of aversion and frowning. They woidd almost pounce upon those who recite Our signs to them, that is, [they would almoSt] fall upon them in assault.…
Open in library →يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَّا يَسْتَنقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
73. O people! A parable is about to be narrated, so listen carefully and take lesson from it! Indeed, those idols and other things you worship instead of Allah cannot even create a fly despite its small size, because of their incompetence. Even if they were to convene in trying to do so they would not be able to achieve it. And if a fly was to take anything away from them, i.e. perfume etc. they would not have the power to reclaim it. By their incapability of creating a fly and reclaiming anything from it, their incapability of doing anything greater than that becomes evident.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
to the disbelievers, in that their journey’s end shall be to it. And it is an evil journey’s end!’ [22:73] O mankind, that is to say, [O] people of Mecca, a similitude is being struck, so listen to it, and it is that: truly those on whom you call, [whom] you worship, besides God, that is, other than Him, and these are the idols, will never create a fly (dhubab is a generic noun, the singular of which is dhubaba, for both the masculine and the feminine) even if they rallied together to do so, to create it.…
Open in library →مَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
74. They did not revere Allah as He deserves to be revered when they worshipped some of His creation along with worshipping Him. Indeed, Allah is the Strong, and He created the heavens, the earth and everything within them due to this strength and power. He is the Almighty who cannot be overpowered, unlike the idols of the idolaters which are weak and powerless to create anything.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
a similitude. Feeble is the seeker, the worshipper, and the [thing] sought, the [thing] worshipped! [22:74] They do not eSteem God, exalt Him, with the esteem He deserves, with the exaltedness [He deserves], for they ascribe to Him partners who can neither protect themselves from a fly, nor retaliate against it. Truly God is Strong, Mighty, Victor. [22:75] God chooses from the angels messengers and [also chooses] from mankind, messengers — this was revealed after the idolaters said, Has the Remembrance been revealed to him out of [all of] us? [Q. 38:8].…
Open in library →اللَّهُ يَصْطَفِي مِنَ الْمَلَائِكَةِ رُسُلًا وَمِنَ النَّاسِ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
75. Allah, may He be glorified, selects messengers from the Angels and the people also. He sends some of the Angels to the prophets, like Gabriel, who He sent to the human messengers; and He also sends human messengers to common people. Indeed, Allah hears what the idolaters say regarding His messengers and is insightful of who He selects to convey His message.
Open in library →Tafsir al-Jalalayn
—
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
76. Allah, may He be glorified, is well aware of the affairs of His messengers, from both the angels and the people, even before their creation and well after their death. To Him alone shall all matters return on the Day of Judgment, when He will resurrect His servants and requit them for the actions they sent forth.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
uch as Gabriel, Michael, Abraham, Muhammad (s) and others, may God bless them and grant them peace. [22:76] He knows that which is before them and that which is behind them, in other words, what they have offered [in the way of deeds] and what they have left behind, and what they have done and what they will do next; and to God all matters are returned. [22:77] O you who believe, bow down and prostrate yourselves, in other words, perform prayer, and worship your Lord, affirm His Oneness, and do good, such as [showing] kindness to kin and [the adop¬ tion of] noble traits, that perhaps you…
Open in library →يَا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
77. O you who have believed in Allah and have acted in accordance to the laws He laid down for you! Bow and prostrate to Him alone in your prayer; do good by way of charity and enjoining family ties, in hope that you succeed in your objective and achieve salvation from the feared.
Open in library →Tafsir al-Jalalayn
—
وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِن قَبْلُ وَفِي هَٰذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
78. And strive in the path of Allah sincerely for His pleasure. He has selected you and made your religion a religion of kindness, in which there is no oppression and extremism. This tolerant creed is the creed of your forefather Abraham (peace be upon him). Allah has named you ‘Muslims’ in the previous books and in the Qur’ān, so that the Messenger can be a witness against you in that he conveyed the message he was commanded to convey, and so that you yourselves can be witnesses against the previous nations in that their messengers also conveyed their messages respectively.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ts, that perhaps you may be prosperous, [that perhaps] you may secure everlasting life in Paradise. [22:78] And Struggle in the way of God, in order to establish His religion, a Struggle worthy of Him, by expending all effort therein ( haqqa is in the accusative because it is a verbal noun). He has elected you.…
Open in library →