| This Surah (Revealed) Medinese, except for verses 52, 53, 54 and 55, which were [revealed] between
Mecca and Medina; it consists of 78 verses, revealed after [sūrat] al-Nūr.(Al-Hajj)
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| بِسْم ِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ | | Ayah First 1 الأية الأولي |
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Tafseer
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 â this itself being a sort
of punishment.
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Tafseer
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 Godâs chastisement is severe, and so they will be
terrified of it.
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Tafseer
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 â they would say, âThe angels
are Godâs daughters, and the Qurâān [a collection of] the fables of the ancientsâ. In addition, they
would deny resurrection and the bringing back to life of those who had become dust â and [those who] follow, in
their manner of disputing, every rebellious devil,
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Tafseer
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.
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Tafseer
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 â
Adam â 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 â âIkrima said, âWhoever recites the Qurâān, such a state will not befall himâ. 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.
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Tafseer
That, which is mentioned, from the commencement of manâs creation to the end of
[the description of] the 368 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;
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Tafseer
and because the Hour will come, whereof there is no doubt, uncertainty; and
because God will resurrect those who are in the graves.
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Tafseer
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,
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Tafseer
turning aside (thāniya âitfihi, a circumstantial qualifier, meaning âturning his
neck aside in disdain of belief; al- ītf means âa sideâ, and can be either the left or the right) to go astray (read
li-yadilla; or li-yudilla, âto lead [others] astrayâ) from the way of God, that is, [from] His religion. For him
there will be ignominy, chastisement, in this world â thus he [Abū Jahl] was slain on the day of Badr â
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:
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Tafseer
âThat is [the chastisement] for what your hands have sent ahead, in other words,
what you have offered [in the way of deeds] â He refers to him with reference to the two [hands] as
opposed to other [parts], because most actions are effected through them â and because God is not unjust
to His servantsâ, chastising them without [their having committed] any sin.
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Tafseer
And among mankind there are those who worship God on a knife-edge: that is, with
uncertainty in his worship â such [a person] has been likened the [knife-] edge of a mountain in
his precariousness â 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.
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Tafseer
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.
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Tafseer
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 âthe doubterâ and [his being in manifest] âlossâ [above, verse 11] there follows [the mention of] the believers
and [their] reward, as follows:
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Tafseer
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 369 desires, in the way of showing beneficence to those who obey Him and degrading
those who disobey Him.
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Tafseer
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.
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Tafseer
So, just as We revealed the previous verse, We revealed it, that is, the
remainder of the Qurâān, as clear signs, manifest [signs] (bayyināt, âclear signsâ, is a circumstantial qualifier)
and indeed God guides whomever He desires, that he be guided (wa-annaâLlāha yahdī man yurīdu, a supplement to
the [suffixed pronoun] hāâ, âitâ, of anzalnāhu, âWe revealed itâ).
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Tafseer
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 â 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 (âilm mushāhada).
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Tafseer
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.
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Tafseer
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, âcontenderâ] 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 â meaning that the Fire will encompass them â and boiling water will be poured
over their heads, [hamīm is] water that has reached an extreme temperature,
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Tafseer
whereby will be melted that which is in their bellies, of fats and otherwise,
and, whereby will be grilled, their skins.
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Tafseer
And there will be hooked rods of iron for them, for their heads to be beaten
with.
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Tafseer
370 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: âTaste the chastisement of the burning!â, namely, the one that has reached ultimate [degree
of] combustion.
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Tafseer
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 waluâluâin, genitive, to mean [bracelets] made of both [elements], so that the pearls are
set in gold; or read wa-luâluâan, accusative, as a supplement to the [syntactical] locus of min
asāwira, âbraceletsâ); and their raiment therein will be silk, namely, the one forbidden for men to wear in this
world.
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Tafseer
And they shall be guided, in this world, to wholesome words, namely, âThere is
no god except Godâ, and they shall be guided to the path of the Praised, that is, to the praiseworthy way of
God and His religion.
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Tafseer
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 bāâ [of bi-ilhādin, âsacrilegeâ] is extra) by doing
wrong, in other words, for such a reason, committing what is forbidden, even if he should curse the [Mosqueâs]
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, âtrulyâ, and it is this: âWe
shall make them taste a painful chastisementâ.
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Tafseer
And, mention, when We settled, [when] We pointed out, for Abraham the site of
the House, that he may build it â for it [the House] had been raised [to heaven] at the time of the
Flood â and We commanded him, [saying]: âDo 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-rukkaâ and al-sujūd] are the plural forms of rākiâ and sājid [respectively]), those
praying.
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Tafseer
And announce, call out, among the people the [season for] Pilgrimage. Thus he
cried out from [the top of] the mountain of Abū Qubays, âO people, your Lord has built a House and has made
pilgrimage to it an obligation upon you, so respond to [the call of] your Lordâ, 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]: âAt Your service, our Lord, [we are] at Your serviceâ (labbaykaâLlāhumma 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 qāâim, âstandingâ, 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,
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Tafseer
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 â all [of which
are [valid alternative] opinions â and mention Godâs Name on appointed days, namely, the ten days of Dhūâl-Hijja,
or the Day of âArafa, or from the Day of Immolation up to the last days of tashrīq â all of which are
[valid alternative] opinions â 371 over the livestock which He has provided them, such as the camels, cows and
sheep immolated on the Day of the âĪd, and any subsequent offerings or sacrifices. âSo eat thereof, if it
be recommended, and feed the wretched poorâ, that is, the one in dire poverty.
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