22. Sūrat al-Ḥajj (1/2)

٢٢۔ سُورَةُ الحَج ص ١

The Pilgrimage (Medinan)

quran:22:1In the name of Allah, the Entirely Merciful, the Especially Merciful.

O mankind, fear your Lord. Indeed, the convulsion of the ˹final˺ Hour is a terrible thing.  

O mankind, that is, the inhabitants of Mecca and others: fear your Lord, that is, of His punishment, by being obedient to Him. Surely the earthquake of the Hour ˹of Doom˺, that is, the violent quaking of the earth after which the sun will rise from the west, ˹something˺ which will be near ˹the time of˺ the Hour, is a tremendous thing, in the way it will distress people — this itself being a sort of punishment.
القرآن:٢٢:١بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ  

{يا أيها الناس} أي أهل مكة وغيرهم {اتقوا ربكم} أي عقابه بأن تطيعوه {إنَّ زلزلة الساعة} أي الحركة الشديدة للأرض التي يكون بعدها طلوع الشمس من مغربها الذي هو قرب الساعة {شيء عظيم} في إزعاج الناس الذي هو نوع من العقاب.
quran:22:2

On the Day you see it every nursing mother will be distracted from that ˹child˺ she was nursing, and every pregnant woman will abort her pregnancy, and you will see the people ˹appearing˺ intoxicated while they are not intoxicated; but the punishment of Allah is severe.  

On the day when you behold it, every, actually, nursing female, on account of this ˹tremendous day˺, will neglect her suckling, that is, she will forget it; and every pregnant female will deliver her burden, 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.
القرآن:٢٢:٢

يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّا أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى النَّاسَ سُكَارَىٰ وَمَا هُمْ بِسُكَارَىٰ وَلَٰكِنَّ عَذَابَ اللَّهِ شَدِيدٌ  

{يوم ترَوْنها تذُهَلُ} بسببها {كل مرضعة} بالفعل {عما أرضعت} أي تنساه {وتضع كل ذات حمل} أي حبلى {حملها وترى الناس سكارى} من شدة الخوف {وما هم بسكارى} من الشراب {ولكن عذاب الله شديد} فهم يخافونه.
quran:22:3

And of the people is he who disputes about Allah without knowledge and follows every rebellious devil.  

The following was revealed regarding al-Nadr b. al-Hārith and his companions: And among mankind are those who dispute about God without any knowledge — they would say, ‘The angels are God’s daughters, and the Qur’ān ˹a collection of˺ the fables of the ancients’. In addition, they would deny resurrection and the bringing back to life of those who had become dust — and ˹those who˺ follow, in their manner of disputing, every rebellious devil,
القرآن:٢٢:٣

وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَانٍ مَرِيدٍ  

ونزل في النضر بن الحارث وجماعته {ومن الناس من يجادل في الله بغير علم} قالوا: الملائكة بنات الله، والقرآن أساطير الأولين، وأنكروا البعث وإحياء من صار ترابا {ويتبع} في جداله {كل شيطان مريد} أي متمرد.
quran:22:4

It has been decreed for every devil that whoever turns to him - he will misguide him and will lead him to the punishment of the Blaze.  

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.
القرآن:٢٢:٤

كُتِبَ عَلَيْهِ أَنَّهُ مَنْ تَوَلَّاهُ فَأَنَّهُ يُضِلُّهُ وَيَهْدِيهِ إِلَىٰ عَذَابِ السَّعِيرِ  

{كتب عليه} قضي على الشيطان {أنه من تولاه} أي اتبعه {فأنه يضله ويهديه} يدعوه {إلى عذاب السعير} أي النار.
quran:22:5

O People, if you should be in doubt about the Resurrection, then ˹consider that˺ indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed - that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then ˹We develop you˺ that you may reach your ˹time of˺ maturity. And among you is he who is taken in ˹early˺ death, and among you is he who is returned to the most decrepit ˹old˺ age so that he knows, after ˹once having˺ knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows ˹something˺ of every beautiful kind.  

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, We created his progeny, from a drop, a sperm-drop, then from a clot, congealed blood, then from a ˹little˺ lump of flesh (mudgha), a piece of flesh, the size of what one would ˹be able to˺ chew (mā yumdagh), partly formed, shaped, complete in form, and partly unformed, that is, uncomplete in form, that We may make clear to you, the perfect nature of Our power, that you might ˹then˺ infer from this initial act of creation, the ˹reality of its future˺ restoration. And We establish (nuqirru, marks a new ˹grammatically independent˺ sentence) in the wombs whatever We will for a specified time, that is, until the time for it to come out, then We bring you forth, from the bellies of your mothers, as infants, and then, We extend your life, that you may come of age (ashuddakum), that is to say, ˹your˺ prime and strength, which is ˹that age˺ between thirty and forty years. And there are some of you who are taken away, by death, before coming of age, and there are some of you who are relegated to the most abject time of life, its most despicable ˹state˺ of decrepitude and senility, so that after ˹having had˺ some knowledge, he no longer knows anything — ‘Ikrima said, ‘Whoever recites the Qur’ān, such a state will not befall him’. And you see the earth torpid, barren, yet when We send down water upon it, it stirs, it moves, and swells, it rises and grows, and grows ˹plants of˺ (anbatat min, min is extra) every delightful, fair, kind, species.
القرآن:٢٢:٥

يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاءُ إِلَىٰ أَجَلٍ مُسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ۖ وَمِنْكُمْ مَنْ يُتَوَفَّىٰ وَمِنْكُمْ مَنْ يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئًا ۚ وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ  

{يا أيها الناس} أي أهل مكة {إن كنتم في ريب} شك {من البعث فإنا خلقناكم} أي أصلكم آدم {من تراب ثم} خلقنا ذريته {من نطفة} منيّ {ثم من علقة} وهي الدم الجامد {ثم من مضغة} وهي لحمة قدر ما يمضغ {مخلقة} مصورة تامة الخلق {وغير مخلقة} أي غير تامة الخلق {لنبين لكم} كمال قدرتنا لتستدلوا بها في ابتداء الخلق على إعادته {ونُقرُّ} مستأنف {في الأرحام ما نشاء إلى أجل مسمى} وقت خروجه {ثم نخرجكم} من بطون أمهاتكم {طفلا} بمعنى أطفالا {ثم} نعمركم {لتبلغوا أشدكم} أي الكمال والقوة وهو ما بين الثلاثين إلى الأربعين سنة {ومنكم من يُتوفى} يموت قبل بلوغ الأشد {ومنكم من يرد إلى أرذل العمر} أخسه من الهرم والخرف {لكيلا يعلم من بعد علم شيئا} قال عكرمة من قرأ القرآن لم يصر بهذه الحالة {وترى الأرض هامدة} يابسة {فإذا أنزلنا عليها الماء اهتزت} تحركت {وَرَبَتْ} ارتفعت وزادت {وأنبتت من} زائدة {كلّ زوج} صنف {بهيج} حسن.
quran:22:6

That is because Allah is the Truth and because He gives life to the dead and because He is over all things competent  

That, which is mentioned, from the commencement of man’s creation to the end of ˹the description of˺ the earth being revived, is because God, He is the Truth, the Constant, the Permanent, and because He revives the dead and has power over all things;
القرآن:٢٢:٦

ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَىٰ وَأَنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ  

{ذلك} المذكور من بدء خلق الإنسان إلى آخر إحياء الأرض {بأن} بسبب أن {الله هو الحق} الثابت الدائم {وأنه يحيى الموتى وأنه على كل شيء قدير}.
quran:22:7

And ˹that they may know˺ that the Hour is coming - no doubt about it - and that Allah will resurrect those in the graves.  

and because the Hour will come, whereof there is no doubt, uncertainty; and because God will resurrect those who are in the graves.
القرآن:٢٢:٧

وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ  

{وأن الساعة آتية لا ريب} شك {فيها وأن الله يبعث من في القبور} ونزل في أبي جهل.
quran:22:8

And of the people is he who disputes about Allah without knowledge or guidance or an enlightening book ˹from Him˺,  

The following was revealed regarding Abū 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,
القرآن:٢٢:٨

وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُنِيرٍ  

{ومن الناس من يجادل في الله بغير علم ولا هدى} معه {ولا كتاب منير} له نور معه.
quran:22:9

Twisting his neck ˹in arrogance˺ to mislead ˹people˺ from the way of Allah. For him in the world is disgrace, and We will make him taste on the Day of Resurrection the punishment of the Burning Fire ˹while it is said˺,  

turning aside (thāniya ‘itfihi, a circumstantial qualifier, meaning ‘turning his neck aside in disdain of belief; alītf 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. For him there will be ignominy, chastisement, in this world — thus he ˹Abū Jahl˺ was slain on the day of Badr — and on the Day of Resurrection We shall make him taste the chastisement of the burning, that is, ˹the chastisement of˺ being burnt in the Fire, and it shall be said to him:
القرآن:٢٢:٩

ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ ۖ لَهُ فِي الدُّنْيَا خِزْيٌ ۖ وَنُذِيقُهُ يَوْمَ الْقِيَامَةِ عَذَابَ الْحَرِيقِ  

{ثانيَ عطفه} حال أي لاويَ عنقه تكبرا عن الإيمان والعطف الجانب عن يمين أو شمال {ليَضِلَّ} بفتح الياء وضمها {عن سبيل الله} أي دينه {له في الدنيا خزي} عذاب فقتل يوم بدر {ونذيقه يوم القيامة عذاب الحريق} أي الإحراق بالنار، ويقال له.
quran:22:10

"That is for what your hands have put forth and because Allah is not ever unjust to ˹His˺ servants."  

‘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 actions are effected through them — and because God is not unjust to His servants’, chastising them without ˹their having committed˺ any sin.
القرآن:٢٢:١٠

ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ  

{ذلك بما قدمت يداك} أي قدمته عبر عنه بهما دون غيرهما لأن أكثر الأفعال تزاول بهما {وأن الله ليس بظلام} أي بذي ظلم {للعبيد} فيعذبهم بغير ذنب.
quran:22:11

And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face ˹to the other direction˺. He has lost ˹this˺ world and the Hereafter. That is what is the manifest loss.  

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 respect 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 disbelief, losing both this world, when what he had hoped for in it has eluded him, and the Hereafter, by ˹his˺ disbelief. That is the manifest loss.
القرآن:٢٢:١١

وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَىٰ وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ۚ ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ  

{ومن الناس من يعبد الله على حرف} أي شك في عبادته، شبه بالحالِّ على حرف جبل في عدم ثباته {فإن أصابه خير} صحة وسلامة في نفسه وماله {اطمأن به وإن أصابته فتنة} محنة وسقم في نفسه وماله {انقلب على وجهه} أي رجع إلى الكفر {خسر الدنيا} بفوات ما أمله منها {والآخرة} بالكفر {ذلك هو الخسران المبين} البيِّن.
quran:22:12

He invokes instead of Allah that which neither harms him nor benefits him. That is what is the extreme error.  

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.
القرآن:٢٢:١٢

يَدْعُو مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُ وَمَا لَا يَنْفَعُهُ ۚ ذَٰلِكَ هُوَ الضَّلَالُ الْبَعِيدُ  

{يدعو} يعبد {من دون الله} من الصنم {ما لا يضره} إن لم يعبده {وما لا ينفعه} إن عبده {ذلك} الدعاء {هو الضلال البعيد} عن الحق.
quran:22:13

He invokes one whose harm is closer than his benefit - how wretched the protector and how wretched the associate.  

He calls on him (the lām ˹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˺. Truly an evil patron, is he, that is, ˹an evil˺ helper, and an evil friend, ˹an evil˺ companion is he. After the mention of ‘the doubter’ and ˹his being in manifest˺ ‘loss’ ˹above, verse 11˺ there follows ˹the mention of˺ the believers and ˹their˺ reward, as follows:
القرآن:٢٢:١٣

يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ ۚ لَبِئْسَ الْمَوْلَىٰ وَلَبِئْسَ الْعَشِيرُ  

{يدعو لمن} اللام زائدة {ضره} بعبادته {أقرب من نفعه} إن نفع بتخيله {لبئس المولى} هو أي الناصر {ولبئس العشير} الصاحب هو، وعقب ذكر الشاك بالخسران بذكر المؤمنين بالثواب في.
quran:22:14

Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. Indeed, Allah does what He intends.  

Truly God shall admit those who believe and perform righteous deeds, in the way of obligatory and supererogatory acts ˹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.
القرآن:٢٢:١٤

إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۚ إِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ  

{إن الله يدخل الذين آمنوا وعملوا الصالحات} من الفروض والنوافل {جناتِ تجري من تحتها الأنهار إن الله يفعل ما يريد} من إكرام من يعطيه وإهانة من يعصيه.
quran:22:15

Whoever should think that Allah will not support ˹Prophet Muhammad˺ in this world and the Hereafter - let him extend a rope to the ceiling, then cut off ˹his breath˺, and let him see: will his effort remove that which enrages ˹him˺?  

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˺ Sahīh compilations. Then let him see whether his strategy, against the Prophet being helped, dispels that which enrages him, about it. In other words, let him choke to death with rage because of it, for it is inevitable.
القرآن:٢٢:١٥

مَنْ كَانَ يَظُنُّ أَنْ لَنْ يَنْصُرَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَاءِ ثُمَّ لْيَقْطَعْ فَلْيَنْظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ مَا يَغِيظُ  

{من كان يظن أن لن ينصره الله} أي محمدا نبيه {في الدنيا والآخرة فليمدد بسبب} بحبل {إلى السماء} أي سقف بيته يشدّه فيه وفي عنقه {ثم ليقطع} أي ليختنق به بأن يقطع نفسه من الأرض كما في الصحاح {فلينظر هل يُذهبن كيده} في عدم نصرة النبي {ما يغيظ} منها المعنى فليختنق غيظا منها فلا بد منها.
quran:22:16

And thus have We sent the Qur'an down as verses of clear evidence and because Allah guides whom He intends.  

So, just as We revealed the previous verse, We revealed it, that is, the remainder of the Qur’ān, as clear signs, manifest ˹signs˺ (bayyināt, ‘clear signs’, is a circumstantial qualifier) and indeed God guides whomever He desires, that he be guided (wa-anna’Llāha yahdī man yurīdu, a supplement to the ˹suffixed pronoun˺ hā’, ‘it’, of anzalnāhu, ‘We revealed it’).
القرآن:٢٢:١٦

وَكَذَٰلِكَ أَنْزَلْنَاهُ آيَاتٍ بَيِّنَاتٍ وَأَنَّ اللَّهَ يَهْدِي مَنْ يُرِيدُ  

{وكذلك} أي مثل إنزالنا الآية السابقة {أنزلناه} أي القرآن الباقي {آيات بينات} ظاهرات حال {وأن الله يهدي من يريد} هداه معطوف على هاء أنزلناه.
quran:22:17

Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah - Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness.  

Truly those who believe, and those of Jewry, namely, the Jews, and the Sabaeans, a sect from among them, and the Christians, and the Magians and the polytheists — God will indeed judge between them on the Day of Resurrection, by admitting the believers into Paradise, and all others into the Fire. Assuredly God, over all things, ˹the things˺ which they do, is Witness, Knowing them a knowledge of direct vision (‘ilm mushāhada).
القرآن:٢٢:١٧

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئِينَ وَالنَّصَارَىٰ وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ  

{إن الذين آمنوا والذين هادوا} هم اليهود {والصابئين} طائفة منهم {والنصارى والمجوس والذين أشركوا إن الله يفصل بينهم يوم القيامة} بإدخال المؤمنين الجنة وإدخال غيرهم النار {إن الله على كل شيء} من عملهم {شهيد} عالم به علم مشاهدة
quran:22:18

Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the punishment has been justified. And he whom Allah humiliates - for him there is no bestower of honor. Indeed, Allah does what He wills.  

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. And for many the chastisement has become due, and these are the disbelievers, for they refuse to prostrate, ˹an action˺ which is contingent on belief. And he whom God abases, ˹he whom˺ He makes unprosperous, there is none to give him honour, ˹none˺ to make him fortunate. Indeed God does whatever He will, in the way of abasing or giving honour.
القرآن:٢٢:١٨

أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ ۗ وَمَنْ يُهِنِ اللَّهُ فَمَا لَهُ مِنْ مُكْرِمٍ ۚ إِنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ ۩  

{ألم تر} تعلم {أن الله يسجد له من في السماوات ومن في الأرض والشمس والقمر والنجوم والجبال والشجر والدواب} أي يخضع له بما يراد منه {وكثير من الناس} وهم المؤمنون بزيادة على الخضوع في سجود الصلاة {وكثير حق عليه العذاب} وهم الكافرون لأنهم أبوا السجود المتوقف على الإيمان {ومن يهن الله} يشقه {فما له من مكرم} مسعد {إن الله يفعل ما يشاء} من الإهانة والإكرام.
quran:22:19

These are two adversaries who have disputed over their Lord. But those who disbelieved will have cut out for them garments of fire. Poured upon their heads will be scalding water  

These twain are two contenders, that is, the believers constitute one contending party, and the five ˹categories of˺ disbelievers 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. As for those who disbelieve, garments of fire will be cut out for them, ˹garments˺ which they will wear — meaning that the Fire will encompass them — and boiling water will be poured over their heads, ˹hamīm is˺ water that has reached an extreme temperature,
القرآن:٢٢:١٩

هَٰذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ ۖ فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِنْ نَارٍ يُصَبُّ مِنْ فَوْقِ رُءُوسِهِمُ الْحَمِيمُ  

{هذان خصمان} أي المؤمنون خصم، والكفار الخمسة خصم، وهو يطلق على الواحد والجماعة {اختصموا في ربهم} أي في دينه {فالذين كفروا قطعت لهم ثياب من نار} يلبسونها يعني أحيطت بهم النار {يصب من فوق رؤوسهم الحميم} الماء البالغ نهاية الحرارة.
quran:22:20

By which is melted that within their bellies and ˹their˺ skins.  

whereby will be melted that which is in their bellies, of fats and otherwise, and, whereby will be grilled, their skins.
القرآن:٢٢:٢٠

يُصْهَرُ بِهِ مَا فِي بُطُونِهِمْ وَالْجُلُودُ  

{يصهر} يذاب {به ما في بطونهم} من شحوم وغيرها {و} تشوى به {الجلود}.
quran:22:21

And for ˹striking˺ them are maces of iron.  

And there will be hooked rods of iron for them, for their heads to be beaten with.
القرآن:٢٢:٢١

وَلَهُمْ مَقَامِعُ مِنْ حَدِيدٍ  

{ولهم مقامع من حديد} لضرب رؤوسهم.
quran:22:22

Every time they want to get out of Hellfire from anguish, they will be returned to it, and ˹it will be said˺, "Taste the punishment of the Burning Fire!"  

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.
القرآن:٢٢:٢٢

كُلَّمَا أَرَادُوا أَنْ يَخْرُجُوا مِنْهَا مِنْ غَمٍّ أُعِيدُوا فِيهَا وَذُوقُوا عَذَابَ الْحَرِيقِ  

{كلما أرادوا أن يخرجوا منها} أي النار {من غم} يلحقهم بها {أعيدوا فيها} ردوا إليها بالمقامع {و} قيل لهم {ذوقوا عذاب الحريق} أي البالغ نهاية الإحراق.
quran:22:23

Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. They will be adorned therein with bracelets of gold and pearl, and their garments therein will be silk.  

And He ˹God˺ says of the believers: Indeed God shall admit those who believe and perform righteous deeds into gardens underneath which rivers flow; adorned therein with bracelets of gold and pearl (read walu’lu’in, genitive, to mean ˹bracelets˺ made of both ˹elements˺, so that the pearls are set in gold; or read wa-lu’lu’an, accusative, as a supplement to the ˹syntactical˺ locus of min asāwira, ‘bracelets’); and their raiment therein will be silk, namely, the one forbidden for men to wear in this world.
القرآن:٢٢:٢٣

إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌ  

وقال في المؤمنين {إن الله يدخل الذين آمنوا وعملوا الصالحات جنات تجري من تحتها الأنهار يحلون فيها من أساور من ذهب ولؤلؤ} بالجرّ أي منهما بأن يرصع اللؤلؤ بالذهب، وبالنصب عطفا على محل من أساور {ولباسهم فيها حرير} هو المحرَّم لبسه على الرجال في الدنيا.
quran:22:24

And they had been guided ˹in worldly life˺ to good speech, and they were guided to the path of the Praiseworthy.  

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.
القرآن:٢٢:٢٤

وَهُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ وَهُدُوا إِلَىٰ صِرَاطِ الْحَمِيدِ  

{وهدوا} في الدنيا {إلى الطيب من القول} وهو لا إله إلا الله {وهدوا إلى صراط الحميد} أي طريق الله المحمود ودينه.
quran:22:25

Indeed, those who have disbelieved and avert ˹people˺ from the way of Allah and ˹from˺ al-Masjid al-Haram, which We made for the people - equal are the resident therein and one from outside; and ˹also˺ whoever intends ˹a deed˺ therein of deviation ˹in religion˺ or wrongdoing - We will make him taste of a painful punishment.  

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 bā’ ˹of bi-ilhādin, ‘sacrilege’˺ is extra) by doing wrong, in other words, for such a reason, committing what is forbidden, even if he should curse the ˹Mosque’s˺ attendant, We shall make him taste a painful chastisement, that is, some such ˹chastisement˺ (from this ˹last clause˺ one may derive the predicate of ˹the introductory particle˺ inna, ‘truly’, and it is this: ‘We shall make them taste a painful chastisement’.
القرآن:٢٢:٢٥

إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاءً الْعَاكِفُ فِيهِ وَالْبَادِ ۚ وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ  

{إن الذين كفروا ويصدون عن سبيل الله} طاعته {و} عن {المسجد الحرام الذي جعلناه} منسكا ومتعبدا {للناس سواءً العاكف} المقيم {فيه والباد} الطارئ {ومن يرد فيه بإلحاد} الباء زائدة {بظلم} أي بسببه بأن ارتكب منهيا، ولو شتم الخادم {نذقه من عذاب أليم} مؤلم: أي بعضه، ومن هذا يؤخذ خبر إن: أي نذيقهم من عذاب أليم.
quran:22:26

And ˹mention, O Muhammad˺, when We designated for Abraham the site of the House, ˹saying˺, "Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand ˹in prayer˺ and those who bow and prostrate.  

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, staying therein, and those who bow and prostrate (˹al-rukka‘ and al-sujūd˺ are the plural forms of rāki‘ and sājid ˹respectively˺), those praying.
القرآن:٢٢:٢٦

وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَنْ لَا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ  

{و} اذكر {إذ بوأنا} بينا {لإبراهيم مكان البيت} ليبنيه، وكان قد رفع زمن الطوفان، وأمرناه {أن لا تشرك بي شيئا وطهر بيتي} من الأوثان {للطائفين والقائمين} المقيمين به {والركع السجود} جمع راكع وساجد: المصلين.
quran:22:27

And proclaim to the people the Hajj ˹pilgrimage˺; they will come to you on foot and on every lean camel; they will come from every distant pass -  

And announce, call out, among the people the ˹season for˺ Pilgrimage. Thus he cried out from ˹the top of˺ the mountain of Abū Qubays, ‘O people, your Lord has built a House and has made pilgrimage 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 east and to the west; and every one of those for whom the performance of the pilgrimage had been preordained ˹by God˺ from among the loins of men and the wombs of women, responded to him ˹thus˺: ‘At Your service, our Lord, ˹we are˺ at Your service’ (labbayka’Llāhumma labbayk). The response to the command ˹clause˺ is ˹the following˺: and they shall come to you on foot, walking (rijāl, plural of rājil, similar ˹in pattern˺ to qā’im, ‘standing’, and ˹its plural˺ qiyām) and, riding, on every lean camel, that is, ˹on˺ every emaciated camel (dāmir, ˹this term˺ may be used to refer to both male and female ˹camels˺). They shall come, that is, the lean camels (by grammatical agreement with the ˹feminine verb˺ form) from every deep ravine, ˹from every˺ distant route,
القرآن:٢٢:٢٧

وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ  

{وأذِّن} ناد {في الناس بالحج} فنادى على جبل أبي قبيس: يا أيها الناس إن ربكم بنى بيتاً وأوجب عليكم الحج إليه فأجيبوا ربكم، والتفت بوجهه يمينا وشمالا وشرقا وغربا، فأجابه كل من كتب له أن يحج من أصلاب الرجال وأرحام الأمهات: لبيك اللهم لبيك، وجواب الأمر {يأتوك رجالا} مشاة جمع راجل كقائم وقيام {و} ركبانا {على كل ضامر} أي بعير مهزول وهو يطلق على الذكر والأنثى {يأتين} أي الضوامر حملا على المعنى {من كل فج عميق} طريق بعيد.
quran:22:28

That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of ˹sacrificial˺ animals. So eat of them and feed the miserable and poor.  

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 alternative˺ opinions — and mention God’s Name on appointed days, namely, the ten days of Dhū’l-Hijja, or the Day of ‘Arafa, or from the Day of Immolation up to the last days of tashrīq — all of which are ˹valid alternative˺ opinions — over the livestock which He has provided them, such as the camels, cows and sheep immolated on the Day of the ‘Īd, and any subsequent offerings or sacrifices. “So eat thereof, if it be recommended, and feed the wretched poor”, that is, the one in dire poverty.
القرآن:٢٢:٢٨

لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ ۖ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ  

{ليشهدوا} أي يحضروا {منافع لهم} في الدنيا بالتجارة أو في الآخرة أو فيهما أقوال {ويذكروا اسم الله في أيام معلومات} أي عشر ذي الحجة أو يوم عرفة أو يوم النحر إلى آخر أيام التشريق أقوال {على ما رزقهم من بهيمة الأنعام} الإبل والبقر والغنم التي تنحر في يوم العيد، وما بعده من الهدايا والضحايا {فكلوا منها} إذا كانت مستحبة {وأطعموا البائس الفقير} أي الشديد الفقر.
quran:22:29

Then let them end their untidiness and fulfill their vows and perform Tawaf around the ancient House."  

Then let them do away with their self-neglect, that is to say, ˹let them˺ remove any dirt or unkemptness, such as ˹any˺ long fingernails, and let them fulfil (read wa’l-yūfū or wa’l-yuwaffū) their vows, in the way of offerings and sacrifices, and perform the circumambulation, the circumambulation following the egress ˹from ‘Arafa˺, of the Ancient House’, that is, the Old one, because it was the first House founded for mankind.
القرآن:٢٢:٢٩

ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ  

{ثم ليقضوا تفثهم} أي يزيلوا أوساخهم وشعثهم كطول الظفر {وليوفوا} بالتخفيف والشديد {نذورهم} من الهدايا والضحايا {وليطوفوا} طواف الإفاضة {بالبيت العتيق} أي القديم لأنه أول بيت وضع للناس.
quran:22:30

That ˹has been commanded˺, and whoever honors the sacred ordinances of Allah - it is best for him in the sight of his Lord. And permitted to you are the grazing livestock, except what is recited to you. So avoid the uncleanliness of idols and avoid false statement,  

˹That is˺ that (dhālika, 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. And cattle are lawful for you, to consume, after ˹their˺ slaughter, except for that which has been recited to you, as being unlawful, in ˹the verse˺: Forbidden to you is carrion … ˹Q. 5:3˺. The exceptive clause ˹above˺ is a discontinuous one; but it could also be ˹taken as˺ continuous, so that the prohibition is of that which has died and so on. So avoid the abomination of idols (mina’l-awthān: min here is explicative ˹as opposed to partitive˺, in other words, ‘˹avoid abomination˺, namely, idols’), and avoid false speech, that is to say, ascribing partners to God in your ˹uttering of the˺ talbiya, or ˹avoid˺ bearing false witness;
القرآن:٢٢:٣٠

ذَٰلِكَ وَمَنْ يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَهُ عِنْدَ رَبِّهِ ۗ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ ۖ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ  

{ذلك} خبر مبتدأ مقدر: أي الأمر أو الشأن ذلك المذكور {ومن يعظم حرمات الله} هي ما لا يحل انتهاكه {فهو} أي تعظيمها {خير له عند ربه} في الآخرة {وأحلت لكم الأنعام} أكلا بعد الذبح {إلا ما يتلى عليكم} تحريم في (حرمت عليكم الميتة) الآية فالاستثناء منقطع، ويجوز أن يكون متصلا، والتحريم لما عرض من الموت ونحوه {فاجتنبوا الرجس من الأوثان} من للبيان أي الذي هو الأوثان {واجتنبوا قول الزور} أي الشرك بالله في تلبيتكم أو شهادة الزور.
quran:22:31

Inclining ˹only˺ to Allah, not associating ˹anything˺ with Him. And he who associates with Allah - it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place.  

being hanīfs to God, ˹being˺ of those who have submitted ˹to God˺, inclining away from every religion except His religion, not ascribing partners to Him (this ˹clause˺ emphasises the preceding one, both ˹clauses˺ being circumstantial qualifiers referring to the ˹third person plural indicator˺ wāw ˹of ijtanibū, ‘avoid’˺). For whoever ascribes partners to God, it is as though he had fallen from the heaven and been snatched away by ˹vulture˺ birds, that is, ˹as though˺ they had seized him swiftly, or ˹as though˺ the wind had blown him, dropped him, into a far-off place, so that there is no hope of his being saved.
القرآن:٢٢:٣١

حُنَفَاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ ۚ وَمَنْ يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ  

{حنفاء لله} مسلمين عادلين عن كل دين سوى دينه {غير مشركين به} تأكيد لما قبله، وهما حالان من الواو {ومن يشرك بالله فكأنما خر} سقط {من السماء فتخطفه الطير} أي تأخذه بسرعة {أو تهوي به الريح} أي تسقطه {في مكان سحيق} بعيد فهو لا يرجى خلاصه.
quran:22:32

That ˹is so˺. And whoever honors the symbols of Allah - indeed, it is from the piety of hearts.  

That (dhālika, 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 beasts of sacrifice offered in the Sanctuary, after the best of them have been selected and fattened — derives from the piety of the hearts, of those individuals. These ˹sacraments˺ are called sha‘ā’ir because they are marked out ˹ish‘ār˺ with something to indicate that they are offerings, such as having a hump pierced with a piece of metal.
القرآن:٢٢:٣٢

ذَٰلِكَ وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ  

{ذلك} يقدر قبله الأمر، مبتدأ {ومن يعظم شعائر الله فإنها} أي فإن تعظيمها وهي البدن التي تهدى للحرم بأن تُستَحسَنَ وتُستمنَ {من تقوى القلوب} منهم، وسميت شعائر لإشعارها بما تعرف به أنها هدي طعن حديد بسنامها.
quran:22:33

For you the animals marked for sacrifice are benefits for a specified term; then their place of sacrifice is at the ancient House.  

You may benefit from them, such as riding on them and carrying your loads on them in a way that does not harm them, until a specified time, the time for its immolation. Thereafter its lawful sacrifice, that is, the site where its immolation becomes due, is by the Ancient House, meaning, the entire ˹Meccan˺ Sanctuary.
القرآن:٢٢:٣٣

لَكُمْ فِيهَا مَنَافِعُ إِلَىٰ أَجَلٍ مُسَمًّى ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ  

{لكم فيها منافع} كركوبها ولحمل عليها ما لا يضرها {إلى أجل مسمى} وقت نحرها {ثم محلها} أي مكان حل نحرها {إلى البيت العتيق} أي عنده، والمراد الحرم جميعه.
quran:22:34

And for all religion We have appointed a rite ˹of sacrifice˺ that they may mention the name of Allah over what He has provided for them of ˹sacrificial˺ animals. For your god is one God, so to Him submit. And, ˹O Muhammad˺, give good tidings to the humble ˹before their Lord˺  

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. For your God is One God, so submit, yield, to Him. And give good tidings to the humbly obedient,
القرآن:٢٢:٣٤

وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا لِيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ ۗ فَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا ۗ وَبَشِّرِ الْمُخْبِتِينَ  

{ولكل أمة} أي جماعة مؤمنة سلفت قبلكم {جعلنا منسكا} بفتح السين مصدر وبكسرها اسم مكان: أي ذبحا قربانا أو مكانه {ليذكروا اسم الله على ما رزقهم من بهيمة الأنعام} عند ذبحها {فإلهكم إله واحد فله أسلموا} انقادوا {وبشر المخبتين} المطيعين المتواضعين.
quran:22:35

Who, when Allah is mentioned, their hearts are fearful, and ˹to˺ the patient over what has afflicted them, and the establishers of prayer and those who spend from what We have provided them.  

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.
القرآن:٢٢:٣٥

الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَالصَّابِرِينَ عَلَىٰ مَا أَصَابَهُمْ وَالْمُقِيمِي الصَّلَاةِ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ  

{الذين إذا ذكر الله وجلت} خافت {قلوبهم والصابرين على ما أصابهم} من البلايا {والمقيمي الصلاة} في أوقاتها {ومما رزقناهم ينفقون} يتصدقون.
quran:22:36

And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good. So mention the name of Allah upon them when lined up ˹for sacrifice˺; and when they are ˹lifeless˺ on their sides, then eat from them and feed the needy and the beggar. Thus have We subjected them to you that you may be grateful.  

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. Then, when their flanks have collapsed, fallen to the ground after immolation — which is the time when one may eat of them — eat of them, if you wish, and feed the ˹self-contained˺ beggar (alqāni‘, ˹a beggar˺ who is content with what he is given, neither asking nor approaching ˹people˺) and the suppliant (al-mu‘tarr, ˹a beggar˺ who asks ˹for charity˺ or approaches ˹people for that purpose˺). So, that is, similar to such a disposal, We have disposed them for you, that it may be immolated or ridden — for otherwise it would not have been possible — that perhaps you might be thankful, for My graces to you.
القرآن:٢٢:٣٦

وَالْبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ ۖ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ ۖ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ ۚ كَذَٰلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ  

{والبدن} جمع بدنة: وهي الإبل {جعلناها لكم من شعائر الله} أعلام دينه {لكم فيها خير} نفع في الدنيا كما تقدم، وأجر في العقبى {فاذكروا اسم الله عليها} عند نحرها {صوافَّ} قائمة على ثلاث معقولة اليد اليسرى {فإذا وجبت جنوبها} سقطت إلى الأرض بعد النحر: وهو وقت الأكل منها {فكلوا منها} إن شئتم {وأطعموا القانع} الذي يقنع بما يعطى ولا يسأل ولا يتعرّض {والمعترَّ} والسائل أو المتعرض {كذلك} أي مثل ذلك التسخير {سخرناها لكم} بأن تُنحر وتركب، وإلا لم تطق {لعلكم تشكرون} إنعامي عليكم.
quran:22:37

Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you. Thus have We subjected them to you that you may glorify Allah for that ˹to˺ which He has guided you; and give good tidings to the doers of good.  

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 action, 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. And give good tidings to the virtuous, namely, those who affirm the Oneness ˹of God˺.
القرآن:٢٢:٣٧

لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِنْ يَنَالُهُ التَّقْوَىٰ مِنْكُمْ ۚ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ ۗ وَبَشِّرِ الْمُحْسِنِينَ  

{لن ينال الله لحومها ولا دماؤها} أي لا يرفعان إليه {ولكن يناله التقوى منكم} أي يرفع إليه منكم العمل الصالح الخالص له مع الإيمان {كذلك سخرها لكم لتكبروا الله على ما هداكم} أرشدكم لمعالم دينه ومناسك حجه {وبشر المحسنين} أي الموحدين.
quran:22:38

Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful.  

Indeed God protects 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.
القرآن:٢٢:٣٨

إِنَّ اللَّهَ يُدَافِعُ عَنِ الَّذِينَ آمَنُوا ۗ إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ  

{إن الله يدافع عن الذين آمنوا} غوائل المشركين {إن الله لا يحب كل خوَّانِ} في أمانته {كفور} لنعمته، وهم المشركون المعنى أنه يعاقبهم.
quran:22:39

Permission ˹to fight˺ has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.  

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˺ (jihād), because they have been wronged, as a result of the wrong done to them by the disbelievers. And God is truly able to help them;
القرآن:٢٢:٣٩

أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا ۚ وَإِنَّ اللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ  

{أذن للذين يقاتلون} أي للمؤمنين أن يقاتلوا، وهذه أول آية نزلت في الجهاد {بأنهم} أي بسبب أنهم {ظلموا} لظلم الكافرين إياهم {وإن الله على نصرهم لقدير}.
quran:22:40

˹They are˺ those who have been evicted from their homes without right - only because they say, "Our Lord is Allah." And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.  

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. Were it not for God’s causing some people (ba‘dahum, ‘some’, substitutes for al-nāsa, ‘people’) to drive back others, destruction would have befallen (read la-huddimat to emphasise a great number ˹of destructions˺; or read la-hudimat) the monasteries, (sawāmi‘) is for monks, and churches, (kanā’is) are for Christians, and synagogues, (salawāt) is the Hebrew term for Jewish houses of worship (kanā’is), and mosques, (masājid) are for Muslims, in which, that is, in which mentioned places, God’s Name is mentioned greatly, and with such destruction acts of worship cease. Assuredly God will help those who help Him, that is, ˹who˺ help His religion. God is truly Strong, overpowering His creation, Mighty, Invincible in terms of His dominion and power;
القرآن:٢٢:٤٠

الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ ۗ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا ۗ وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ  

هم {الذين أخرجوا من ديارهم بغير حق} في الإخراج، ما أخرجوا {إلا أن يقولوا} أي بقولهم {ربنا الله} وحده وهذا القول حق فالإخراج به إخراج بغير حق {ولولا دفع الله الناس بعضهم} بدل بعض من الناس {ببعض لهدمت} بالتشديد للتكثير وبالتخفيف {صوامع} للرهبان {وبيع} كنائس للنصارى {وصلوات} كنائس لليهود بالعبرانية {ومساجد} للمسلمين {يذكر فيها} أي المواضع المذكورة {اسم الله كثيرا} وتنقطع العبادات بخرابها {ولينصرن الله من ينصره} أي ينصر دينه {إن الله لقويٌ} على خلقه {عزيز} منيع في سلطانه وقدرته.
quran:22:41

˹And they are˺ those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of ˹all˺ matters.  

those who, if We empower them in the land, by granting them victory over their enemies, maintain the prayer, and pay the alms, and enjoin decency and forbid indecency (this ˹last˺ 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). And with God rests the outcome of all matters, in other words, to Him these ˹matters˺ return in the Hereafter.
القرآن:٢٢:٤١

الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ  

{الذين إن مكانهم في الأرض} بنصرهم على عدوهم {أقاموا الصلاة وآتوا الزكاة وأمروا بالمعروف ونهوا عن المنكر} جواب الشرط، وهو وجوابه صلة الموصول، ويقدر قبله هم بمبتدأ {ولله عاقبة الأمور} أي إليه مرجعها في الآخرة.
quran:22:42

And if they deny you, ˹O Muhammad˺ - so, before them, did the people of Noah and 'Aad and Thamud deny ˹their prophets˺,  

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), and ‘Ād, the people of Hūd, and Thamūd, the people of Sālih,
القرآن:٢٢:٤٢

وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَثَمُودُ  

{وإن يكذبوك} إلى آخره فيه تسليه للنبي ﷺ {فقد كذبت قبلهم قوم نوح} تأنيث قوم باعتبار المعنى {وعاد} قوم هود {وثمود} قوم صالح.
quran:22:43

And the people of Abraham and the people of Lot  

as well as the people of Abraham, and the people of Lot,
القرآن:٢٢:٤٣

وَقَوْمُ إِبْرَاهِيمَ وَقَوْمُ لُوطٍ  

{وقوم إبراهيم وقوم لوط}.
quran:22:44

And the inhabitants of Madyan. And Moses was denied, so I prolonged enjoyment for the disbelievers; then I seized them, and how ˹terrible˺ was My reproach.  

and the inhabitants of Midian, the people of Shu‘ayb, and Moses was also denied: he was denied 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˺. And I granted the disbelievers respite, I postponed ˹dealing with˺ them by deferring their requital, then I seized them, with chastisement, and how ˹terrible˺ was My abhorrence! (nakīr), that is to say, My rebuke (inkār) of them for their denial, by My destroying them (the interrogative is meant as an affirmative, in other words,: it ˹My chastisement˺ was well-placed).
القرآن:٢٢:٤٤

وَأَصْحَابُ مَدْيَنَ ۖ وَكُذِّبَ مُوسَىٰ فَأَمْلَيْتُ لِلْكَافِرِينَ ثُمَّ أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ نَكِيرِ  

{وأصحاب مدين} قوم شعيب {وكُذب موسى} كذبه القبط لا قومه بنو إسرائيل أي كذب هؤلاء رسلهم فلك أسوة بهم {فأمليتُ للكافرين} أمهلتهم بتأخير العقاب لهم {ثم أخذتهم} بالعذاب {فكيف كان نكير} أي إنكاري عليم بتكذيبهم بإهلاكهم والاستفهام للتقرير: أي هو واقع موقعه.
quran:22:45

And how many a city did We destroy while it was committing wrong - so it is ˹now˺ fallen into ruin - and ˹how many˺ an abandoned well and ˹how many˺ a lofty palace.  

How many a town I have destroyed (ahlaktuhā, a variant reading has ahlaknāhā, ‘We have destroyed’), while it was doing wrong, that is, while its inhabitants were ˹doing wrong˺ by being disbelievers, but now it lies fallen down, collapsed, on its roofs and, how many, a neglected well, abandoned because of the death of its owners, and a lofty palace, stands empty because of the death of its residents.
القرآن:٢٢:٤٥

فَكَأَيِّنْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا وَهِيَ ظَالِمَةٌ فَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَبِئْرٍ مُعَطَّلَةٍ وَقَصْرٍ مَشِيدٍ  

{فكأين} أي كم {من قرية أهلكتها} وفي قراءة أهلكناها {وهي ظالمة} أي أحلها بكفرهم {فهي خاوية} ساقطة {على عروشها} سقوفها {و} كم من {بئر معطلة} متروكة بموت أهلها {وقصر مشيد} رفيع خال بموت أهله.
quran:22:46

So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts.  

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 breasts (allatī fī’l-sudūr, for emphasis).
القرآن:٢٢:٤٦

أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ  

{أفلم يسيروا} أي كفار مكة {في الأرض فتكون لهم قلوب يعقلون بها} ما نزل بالمكذبين قبلهم {أو آذان يسمعون بها} أخبارهم بإلاهلاك وخراب الديار فيعتبروا {فإنها} أي القصة {لا تعمى الأبصار ولكن تعمى القلوب التي في الصدور} تأكيد.
quran:22:47

And they urge you to hasten the punishment. But Allah will never fail in His promise. And indeed, a day with your Lord is like a thousand years of those which you count.  

And they ask you to hasten the chastisement, 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 ta‘uddūna, or ya‘uddūna, ‘their counting’), in this world.
القرآن:٢٢:٤٧

وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَنْ يُخْلِفَ اللَّهُ وَعْدَهُ ۚ وَإِنَّ يَوْمًا عِنْدَ رَبِّكَ كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ  

{ويستعجلونك بالعذاب ولن يخلف الله وعده} بإنزال العذاب فأنزله يوم بدر {وإنَّ يوما عند ربك} من أيام الآخرة بسبب العذاب {كألف سنة مما تعدون} بالتاء والياء في الدنيا.
quran:22:48

And for how many a city did I prolong enjoyment while it was committing wrong. Then I seized it, and to Me is the ˹final˺ destination.  

To how many a town did I give respite while it was doing wrong; ˹but˺ then I seized it, meaning, ˹I seized˺ its inhabitants, and with Me lies the journey’s end, the ˹final˺ return.
القرآن:٢٢:٤٨

وَكَأَيِّنْ مِنْ قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِيَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَيَّ الْمَصِيرُ  

{وكأيِّن من قرية أمليت لها وهي ظالمة ثم أخذتها} المراد أهلها {وإليَّ المصير} المرجع.
quran:22:49

Say, "O people, I am only to you a clear warner."  

Say: ‘O mankind, that is, ˹O˺ people of Mecca, I am only a manifest warner to you’, one whose warning is plain; but also I am a giver of good tidings to the believers.
القرآن:٢٢:٤٩

قُلْ يَا أَيُّهَا النَّاسُ إِنَّمَا أَنَا لَكُمْ نَذِيرٌ مُبِينٌ  

{قل يا أيها الناس} أهل مكة {إنما أنا لكم نذير مبين} الإنذار وأنا بشير للمؤمنين.
quran:22:50

And those who have believed and done righteous deeds - for them is forgiveness and noble provision.  

And so those who believe and perform righteous deeds — for them there shall be forgiveness, of their sins, and a glorious provision, namely, Paradise.
القرآن:٢٢:٥٠

فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ  

{فالذين آمنوا وعملوا الصالحات لهم مغفرة} من الذنوب {ورزق كريم} هو الجنة.