وَ مِنَ And among النَّاسِ the mankind مَنْ (is he) who یَّعْبُدُ worships اللّٰهَ Allah عَلٰی on حَرْفٍ ۚ an edge فَاِنْ And if اَصَابَهٗ befalls him خَیْرُ good طْمَاَنَّ he is content بِهٖ ۚ with it وَ اِنْ and if اَصَابَتْهُ befalls him فِتْنَةُ a trial نْقَلَبَ he turns عَلٰی on وَجْهِهٖ ۚ۫ his face خَسِرَ He has lost الدُّنْیَا the world وَ الْاٰخِرَةَ ؕ and the Hereafter ذٰلِكَ That هُوَ [it] الْخُسْرَانُ (is) the loss الْمُبِیْنُ clear یَدْعُوْا He calls مِنْ besides دُوْنِ besides اللّٰهِ Allah مَا what لَا not یَضُرُّهٗ harms him وَ مَا and what لَا not یَنْفَعُهٗ ؕ benefits him ذٰلِكَ That هُوَ [it] الضَّلٰلُ (is) the straying الْبَعِیْدُۚ far away یَدْعُوْا He calls لَمَنْ (one) who ضَرُّهٗۤ his harm اَقْرَبُ (is) closer مِنْ than نَّفْعِهٖ ؕ his benefit لَبِئْسَ Surely an evil الْمَوْلٰی protector وَ لَبِئْسَ and surely an evil الْعَشِیْرُ friend! اِنَّ Indeed اللّٰهَ Allah یُدْخِلُ will admit الَّذِیْنَ those who اٰمَنُوْا believe وَ عَمِلُوا and do الصّٰلِحٰتِ the righteous deeds جَنّٰتٍ (to) Gardens تَجْرِیْ flow مِنْ from تَحْتِهَا underneath it الْاَنْهٰرُ ؕ the rivers اِنَّ Indeed اللّٰهَ Allah یَفْعَلُ does مَا what یُرِیْدُ He intends مَنْ Whoever كَانَ [is] یَظُنُّ thinks اَنْ that لَّنْ not یَّنْصُرَهُ Allah will help him اللّٰهُ Allah will help him فِی in الدُّنْیَا the world وَ الْاٰخِرَةِ and the Hereafter فَلْیَمْدُدْ then let him extend بِسَبَبٍ a rope اِلَی to السَّمَآءِ the sky ثُمَّ then لْیَقْطَعْ let him cut off فَلْیَنْظُرْ then let him see هَلْ whether یُذْهِبَنَّ will remove كَیْدُهٗ his plan مَا what یَغِیْظُ enrages 22. Al-Haj Page 334 وَ كَذٰلِكَ And thus اَنْزَلْنٰهُ We sent it down اٰیٰتٍۭ (as) clear Verses بَیِّنٰتٍ ۙ (as) clear Verses وَّ اَنَّ and that اللّٰهَ Allah یَهْدِیْ guides مَنْ whom یُّرِیْدُ He intends اِنَّ Indeed الَّذِیْنَ those who اٰمَنُوْا have believed وَ الَّذِیْنَ and those who هَادُوْا were Jews وَ الصّٰبِـِٕیْنَ and the Sabians وَ النَّصٰرٰی and the Christians وَ الْمَجُوْسَ and the Majus وَ الَّذِیْنَ and those who اَشْرَكُوْۤا ۖۗ (are) polytheists اِنَّ indeed اللّٰهَ Allah یَفْصِلُ will judge بَیْنَهُمْ between them یَوْمَ (on) the Day الْقِیٰمَةِ ؕ (of) the Resurrection اِنَّ Indeed اللّٰهَ Allah عَلٰی over كُلِّ every شَیْءٍ thing شَهِیْدٌ (is) a Witness اَلَمْ Do not تَرَ you see اَنَّ that اللّٰهَ Allah یَسْجُدُ prostrates لَهٗ to Him مَنْ whoever فِی (is) in السَّمٰوٰتِ the heavens وَ مَنْ and whoever فِی (is) in الْاَرْضِ the earth وَ الشَّمْسُ and the sun وَ الْقَمَرُ and the moon وَ النُّجُوْمُ and the stars وَ الْجِبَالُ and the mountains وَ الشَّجَرُ and the trees وَ الدَّوَآبُّ and the moving creatures وَ كَثِیْرٌ and many مِّنَ of النَّاسِ ؕ the people وَ كَثِیْرٌ But many حَقَّ (is) justly due عَلَیْهِ on him الْعَذَابُ ؕ the punishment وَ مَنْ And whoever یُّهِنِ Allah humiliates اللّٰهُ Allah humiliates فَمَا then not لَهٗ for him مِنْ any مُّكْرِمٍ ؕ bestower of honor اِنَّ Indeed اللّٰهَ Allah یَفْعَلُ does مَا what یَشَآءُؕ۩ He wills هٰذٰنِ These two خَصْمٰنِ opponents اخْتَصَمُوْا dispute فِیْ concerning رَبِّهِمْ ؗ their Lord فَالَّذِیْنَ But those who كَفَرُوْا disbelieved قُطِّعَتْ will be cut out لَهُمْ for them ثِیَابٌ garments مِّنْ of نَّارٍ ؕ fire یُصَبُّ Will be poured مِنْ over فَوْقِ over رُءُوْسِهِمُ their heads الْحَمِیْمُۚ [the] scalding water یُصْهَرُ Will be melted بِهٖ with it مَا what فِیْ (is) in بُطُوْنِهِمْ their bellies وَ الْجُلُوْدُؕ and the skins وَ لَهُمْ And for them مَّقَامِعُ (are) hooked rods مِنْ of حَدِیْدٍ iron كُلَّمَاۤ Every time اَرَادُوْۤا they want اَنْ to یَّخْرُجُوْا come out مِنْهَا from it مِنْ from غَمٍّ anguish اُعِیْدُوْا they will be returned فِیْهَا ۗ therein وَ ذُوْقُوْا Taste عَذَابَ (the) punishment الْحَرِیْقِ۠ (of) the Burning Fire!
(22:11) And among people is he who worships Allah on the borderline; if any good befalls him,15 he is satisfied; but if a trial afflicts him, he utterly turns away.16 He will incur the loss of this world and the Hereafter. That indeed is a clear loss.17
(22:12) He invokes, instead of Allah, those who can neither harm nor benefit him. That indeed is straying far away.
(22:13) He invokes those that are more likely to cause him harm than benefit.18 Such is surely an evil patron, and an evil associate.19
(22:14) (In contrast) Allah will assuredly cause those who believe and act righteously20 to enter Gardens beneath which rivers flow. For, most certainly, Allah does whatever He pleases.21
(22:15) Anyone who fancies that Allah will not support him in this world and in the Hereafter, let him reach out to heaven through a rope, and then make a hole in the sky and see whether his device can avert that which enrages him.22
(22:16) Even so We have revealed the Qur'an with Clear Signs. Verily Allah guides whomsoever He wills.
(22:17) On the Day of Resurrection23 Allah will most certainly judge among those who believe,23 and those who became Jews,24 and Sabaeans,25 and Christians,26 and Magians,27 and those who associate others with Allah in His Divinity.28 Surely Allah watches over everything.
(22:18) Have you not seen that all those who are in the heavens and all those who are in the earth prostrate themselves before Allah;3031 and so do the sun and the moon, and the stars and the mountains, and the trees, and the beasts, and so do many human beings,32 and even many of those who are condemned to chastisement?33 And he whom Allah humiliates, none can give him honour.34 Allah does whatever He wills.35
(22:19) These two groups (the believers and unbelievers) are in dispute about their Lord.36 As for those that disbelieve, garments of fire have been cut out for them;37 boiling water shall be poured down over their heads,
(22:20) causing (not only) their skins but all that is in their bellies as well to melt away.
(22:21) There shall be maces of iron to lash them.
(22:22) Whenever they try, in their anguish, to escape from Hell, they will be driven back into it, (and shall be told): "Now taste the torment of burning."
15. This alludes to those whose allegiance to the true faith is peripheral; to those who, rather than be at the center, prefer to sit on the fence. These are like reluctant soldiers who, being on the periphery, are ready to throw in their lot with the winning party, be it their own side or the enemy’s,
16. This alludes to those immature, self-serving and vacillating people who embrace faith only to promote their own self-interest, their allegiance to rests on the condition that they will have the opportunity for the unfettered pursuit of self-interest, of their being able to enjoy every possible ease and comfort. Allegiance to Islam, in their view, should not mean their being asked to make any sacrifice in its cause. Nor should this allegiance lead to denial of anything in the world which they cherish. If all these interests are guaranteed, they are happy with their God and satisfied with their faith. However, if they are faced with misfortune or suffer loss or hardship in the cause of God, or if any of their desires remain unfulfilled, they are prone to skepticism about everything — about God’s Godhead, about the truth of prophethood, and about religion itself. In this state of mind, they are naturally prepared to bow in reverence before. every doorstep.
17. This is a vital truth which is succinctly stated here. The verse portrays an ambivalent, wavering Muslim, one whose state is the worst. So far as an unbeliever is concerned, because of his convictions he is neither bothered by the idea of God nor of the Next Life, nor is he concerned with the idea of observing God’s Laws. Hence, he concentrates, single-mindedly, on pursuing material objectives. As a result, even if he deprives himself of the good of the Hereafter, he is at least able to achieve some success in the present world. On the other hand, when the true believer firmly and resolutely follows the teachings.
of the religion of God, -he ultimately achieves worldly success as well.
Furthermore, even if he remains deprived of worldly success, at least felicity and success in the Next Life are fully assured. A wavering believer, however, is likely to have no success either in this world or the Next. For, when he rushes to achieve worldly gains, the vestiges of ' belief in God and the Hereafter and his concern for morality, whatever its extent, all prevent him from riding rough-shod. The result is that he does not have the single-mindedness needed for the kind of unbridled pursuit of worldly interests which is the hallmark of rank unbelievers. Conversely, when he thinks of working for his success in the Hereafter, he is impeded from proceeding in that direction because of his excessive greed for worldly benefits, his fear of worldly losses, and his disinclination to observe the restrictions placed by religion on seeking ' to satisfy his carnal desires. In fact, worldliness impairs his belief and corrupts his conduct to such an extent that he can hardly escape punishment in the Hereafter. Thus, he courts failure both in this world and in the World to Come.
18. The preceding verse categorically refutes the notion that deities other than the One True God can either benefit or harm anyone insofar as they are devoid of the power to do so. The present verse goes a step further, asserting that those deities are more likely to be a source of harm. This is so because _when a man prays to them and turns to them for aid, he instantly suffers a significant loss, the loss of his faith. As to the benefit for the sake of which he invoked those false gods, even an unbeliever acknowledges that — regardless of the intrinsic truth or otherwise of the matter — there is apparently no surety or even likelihood that he will be able to obtain that benefit. It is possible, however, that in order to put him to further test God may make some of his wishes fulfilled by his approach to these false gods. It is possible though that even if he suffers the loss of his faith, the wish that had prompted him to sacrifice his faith might nevertheless also remain unfulfilled.
19. Whoever puts a person on an erroneous course, be he a human being or Satan, is an evil patron and an evil companion.
20. In contrast to the opportunist, self-seeking, and wavering believers are those sincere believers, the true men of faith. They are the ones who, after due reflection, have firmly made up their mind to believe in God, in the Prophet (peace be on him), and in the Hereafter. Once they reach this stage of firm conviction, they resolutely and steadfastly pursue the way of the truth they opted for. They continue to follow this course regardless of whether they are confronted with adversity or prosperity, whether mountains of affliction impede their onward march or favors are lavished upon them.
21. God’s power is simply unlimited, both in this world and the Next. He grants a person whatever He Wills and withholds from him whatever He Wills. If He decides to reward someone, no one can prevent Him. Likewise, if He decides to withhold something from a person, no one has the power to force God to bestow it upon him.
22. There is much disagreement among commentators of the Qur'an concerning the import of this verse. What follows is a summary of their various views. (1) Whoever believes that God will not help the Prophet Muhammad (peace be on him), let him commit suicide by fastening a rope from the roof and hanging himself with it. (2) Whoever believes that God will not help the Prophet Muhammad (peace be on him) should climb up to the heavens with the help of a rope, and then try to prevent all help reaching the Prophet from God. (3) Whoever believes that God will not help the Prophet Muhammad (peace be on him) let him try to reach the heavens in order to prevent revelations from being made. (4) He who believes that God will not help the Prophet Muhammad (peace be on him) should try to reach the heavens to ensure that the Prophet (peace be on him) is deprived of his livelihood. (5) Whoever believes that God will not help those who hold such an opinion let him commit suicide by fastening a rope from his roof and hanging himself with it. (6) Whoever believes that God will not help those who hold such an opinion, let him somehow reach the heavens and try his luck in securing help from above. (See Ibn Kathir’s comments on the verse — Ed.)
It is obvious that the first four opinions are altogether out of context. As for the last two, although they have some relevance, they nonetheless fail to do full justice to the import of the discourse. If one remembers the context of the discourse, it is quite clear that reference is being made to those who, as believers, are content with sitting on the fence. As long as things go well, they are happy. But as soon as they encounter any adversity, or are faced with a situation that is not to their liking, they turn away from the One True God and start prostrating themselves at the temple of one false deity after another.
What explains this behavior? Simple: such people are not satisfied with what God decrees for them. Ultimately, this stems from their fancy that there are others beside God who decide regarding man’s fate. Hence, when they despair of God, they place all their expectations in others than the One True God. Accordingly, such people are being told that they may do whatever they can.
They can even climb up to the heavens in order to find out whether anything can change God’s decrees. Climbing up to or making a hole in the heavens signifies the utmost effort that man can imagine. Most obviously, then, it is not meant to be taken literally.
23. This refers to all Muslims: that is, to those Muslims before the advent of the Prophet (peace be on him) who believed in the Messengers and Scriptures of their respective times, as well as to those who, in the days of the Prophet Muhammad (peace be on him), believed in him in addition to believing in the earlier Messengers.
These believers include those who are sincere in their faith, as well as those on the periphery who waver between belief and unbelief.
24. For further details see Towards Understanding the Qur’an, vol. II, al-Nisa’ 4, n. 72, p. 44.
25. In the olden days, two communities were known as Sabaeans — the followers of the Prophet John (peace be on him) who inhabited, in large numbers, the upper region of Iraq called al-Jazirah. They practiced baptism according to the way of the Prophet John. The other community bearing this name consisted of star-worshippers who claimed to follow the religion of the Prophets Shith and Idris (peace be on them). They believed that the planets held ascendancy over the elements, and that the angels had ascendancy over the planets. Based in Harran, they were scattered over different parts of Iraq. This second group is also known for its mastery of philosophy, science and medicine. It is, however, more likely that the Qur’an here refers to the former group, i.e. to the followers of the Prophet John. This seems so because the other group was probably not known at the time the Qur’4n was revealed.
26. For an explanation see Towards Understanding the Qur’an, vol. II, al- Ma’ idah 5, n. 36, pp. 146-8.
27. The term ‘Magians’ refers to the fire-worshippers of Persia who believed in the two gods of light and darkness and claimed to be the followers of Zoroaster. Their faith and morality became greatly corrupted as a result of the erroneous doctrines and practices of Mazdak, so much so that they had no qualms about marrying their sisters, a practice which actually was in vogue with them.
28. This refers to those polytheists of Arabia who did not have any specific name to identify themselves with. In order to distinguish them from other religious entities, the Qur’an refers to them as mushrikun (those engaged in shirk) and al-ladhina ashraku (those who committed shirk). The Qur’an does so despite the fact that polytheistic beliefs and practices had also made their inroads among other religious communities, the only ones remaining immune from polytheism being the Muslims.
29. The differences of opinion among the various communities concerning God will not be ‘definitively resolved in the present world. It can only be settled for good on the Day of Judgement. It is then that it will be’ decided beyond all doubt as to who is.in error and who is in the right. In a sense, the Scriptures have already decided this question even in the present world. However, the Qur’anic usage in the above verse — signifying final judgement and resolution of the dispute between the different contending parties — clearly identifies that _ a judgement will uphold, once and for all, the claim of one party and so reject the claims made by all other parties.
30. For an explanation see Towards Understanding the Qur'an, vol. IV, al- Ra‘d 13, nn. 24-5, p. 230, and-al-Nahl 16, nn. 41-2, pp. 334-5.
31. These include angels, heavenly bodies and all the creatures that might exist in worlds other than the earth. These might include beings possessed of reason and free-will like human beings, or animals, plants, or solid matter, air and light that are devoid of reason and free-will.
32. This specifically refers to those who deliberately and willfully, rather than involuntarily, prostrate themselves before God. Mention follows immediately thereafter of those who, in contrast willfully refuse to prostrate themselves before God. This is so in spite of the fact that they are in the firm grip of natural laws and are among those who involuntarily prostrate themselves before God’s Will. The reason why the latter group deserves punishment is that they act rebelliously in a domain where they have been endowed with free-will.
33. True, the dispute among these different groups will finally be resolved on the Day of Judgement. A sensible person, however, can see for himself even in the present life who is in the right, whose contention will eventually be upheld. The working of the entire universe bears out that it is only the One True God Whose Godhead, fully and most pervasively, embraces the whole universe.
Everything, from the particle of dust to the massive planet is bound by the same law, a law from which no one can deviate even so much as a hair’s breadth. A believer, out of his genuine belief in God, willingly submits to Him. But even atheists who deny the existence of God and polytheists who associate other helpless beings with God in His Divinity, find themselves forced to obey Him in certain matters in the manner of air and water. None neither angel, jinn, Messenger, saint, nor any of the so-called gods and goddesses — has as much as a shred of the power that makes them deserve to be set up as God, as an object of worship. Nor can anyone be considered God’s peer, or as someone who resembles God. Nor is it conceivable that a law without a Law-Giver, or a nature without its Creator, a system without anyone to set it up, is able to bring such an immense universe into existence, regulate its working with such absolute perfection, or exhibit those wonderful feats of power and wisdom which are evident in every nook and cranny of the universe. Now, it is possible that some people fail to pay heed to the Prophets despite the existence of the universe — this awesome, open book — and dispute with them about God because. they accepted man-made beliefs in preference to the teachings of the Prophets. The rank error of such people is as evident in this world as it will be on the Day of Judgement.
34. The expressions ‘to humiliate’, or ‘confer honor upon someone’, signify, respectively, the attitudes of rejecting the truth or following it. The former is bound to lead one to humiliation and the latter to achieving a position of honor. Anyone who does not perceive with open eyes the truths that are clear and radiant, and fails to give heed to those who, out of sincerity and goodwill, try to explain things to him and try to help him with good counsel is simply inviting humiliation and disgrace upon himself. It-is God’s Will that a man shall have whatever he has himself asked for. Thus, if God does not confer upon someone the honor of following the truth, who, then, can confer that honor upon him?
35. It is incumbent upon everyone who recites this verse to perform sajdah (prostration). In fact, there is unanimity in the obligatoriness of all those who recite this verse to make sajdah. For the rationale of and injunctions with regard to the sajdah of Qur’an-recitation see Towards Understanding the Qur’an, vol. III, al-A ‘raf 7, n. 157, pp. 117-18.
36. The groups that contend about God are very many. Nevertheless, the present verse divides them into two broad categories. One consists of those who accept the teachings of the Prophets and adopt the right attitude in serving God. The other consists of those who do not accept the teachings of the Prophets, reject the truth, and embrace unbelief. The essence of this latter attitude remains one and the same no matter how numerous the disagreements among the exponents of such an attitude are, or the extent to which the different versions of unbelief vary from one to another.
37. Here, something which is inevitably bound to happen in the future has been described in the past tense. This in order to emphasize its inevitability; to give the impression as if it is something that has already taken place. As for the expression ‘garments made out of fire’, this seems possibly to refer to the same thing mentioned in Sarah Ibrahim 14: 49-50. (The verse mentions that the guilty ones shall be ‘secured in chains’, and ‘their garments shall be black as if made out of pitch, and the flames of the fire shall cover their faces...’ - Ed.) For further explanation, see Towards Understanding the Qur’an, vol. IV, Ibrahim 14, n. 58, p. 277.