Ayah 22:28لِّيَشْهَدُوا مَنَافِعَ لَهُمْ (So that they witness benefits for them - 22:28) means that the arduous journey undertaken by people to perform pilgrimage is to their own advantage. The use of the word "benefits" as a common noun (without definite article) points to the universal benefits that may be derived from the pilgrimage. Apart from the spiritual rewards, many material profits may also be obtained. It is indeed remarkable that people who sedulously save pennies over long years in order to be able to defray the high expenses involved in performing the Hajj have never become insolvent, whereas many people are known to have become bankrupt as a result of expenses incurred on marriages or on the construction of palatial houses. It is a common knowledge that no one has become a pauper because of spending on Hajj or ` Umrah, rather it has been noticed, according to some narrations, that Allah Ta’ ala has bestowed such a blessing in this worship that many have gained materially after the ritual. As for the spiritual gains, they are many, one being related by Sayyidna Abu Hurairah ؓ in a hadith in which the Holy Prophet ﷺ said that anyone who performed Hajj in order to gain Allah's favour and avoided sins and obscene acts will return as immaculate and innocent as a newborn baby. (Bukhari and Muslim) (Mazhari)
In addition to the spiritual and material benefits to be obtained from Hajj mentioned above, there is yet another advantage which may be gained when performing it, which is mentioned in the following sentence: وَيَذْكُرُ‌وا اسْمَ اللَّـهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَىٰ مَا رَ‌زَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ (so that they may recite Allah's name, in specified days, over the provision He gave them from the cattle - 22:28). Here it is important to bear in mind that the main object of sacrificing the animals on this occasion is not their meat, but the mention of Allah's name which is recited while the animal is being slaughtered, which is the essence of the worship. The fact that eating the meat of these animals has been made halal (lawful) for them is an additional reward from Allah. أَيَّامٍ مَّعْلُومَاتٍ (specified days) refer to the 10th, 11th, and 12th days of the month of Dhul-Hijjah when animals may be sacrificed. The words عَلَىٰ مَا رَ‌زَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ (Over the provision He gave them from the cattle - 22:28) are of general application and include all kinds of sacrifices whether they are obligatory or optional.
فَكُلُوا مِنْهَا So eat there from) Although the word كُلُوا has been used in the imperative mood, it does not mean that eating the meat of these animals is obligatory. Rather, it has been used in the sense that it is permitted and lawful to eat this meat, as it is mentioned in verse وَإِذَا حَلَلْتُمْ فَاصْطَادُوا (When you are out of Ihram, you may hunt - 5:2) for granting permission for hunting.
Ruling
Specially during the period of Hajj, and generally at other times too situations arise when animals must be sacrificed in Makkah . There is one kind of sacrifice which is obligatory and performed to expiate a sin such as killing animals within the precincts of حَرَم Haram. Books of jurisprudence describe in detail the kind of animals killed and the type of animals to be slaughtered to atone for each such animal killed unlawfully. Similarly, if a person commits an act which is forbidden, as long as he is in the state of ihram, he too must slaughter an animal. Jurists call this kind of sacrifice as a دَم الجنَایَہ (sacrifice to atone for a sin). Here also there are specific rules governing each situation. There are certain irregularities which must be expiated by slaughtering a camel or a cow, while in other cases the sacrifice of a goat or sheep is considered sufficient. There are a third kind of irregularities where slaughter of an animal is not necessary, and one can redeem his error by offering sadaqah. This is not the place to discuss these matters in great detail, but the the necessary information on this subject can be found in my booklet Ahkamul-Hajj (احکَام الحج). When an animal is slaughtered for expiating a sin or an irregular act, its meat can be eaten only by the poor and needy persons and it is not permissible for the person making the slaughter or any rich person to eat this meat, and this view is held by all the jurists. As regards other sacrifices, whether obligatory or voluntary, the person offering the sacrifice, his relatives and friends, even though they may be rich, can eat their meat; and the present verse refers to this kind of sacrifice. Here also it is recommended that one-third of the meat be distributed among the poor and needy. The second part of this verse وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ (and feed the distressed, the poor
- 22:28) explains this point.
Ayah 22:29ثُمَّ لْيَقْضُوا (Then, they must remove their dirt - 22:29) The word تَفَث means dirt, which gathers on human body. While a person is in the state of ihram, he cannot shave, trim or pluck his hair, nor can he pare his nails, nor use perfume, and it is quite natural that dirt should collect under his hair and nails and on his body. This verse requires of the pilgrims that after they have performed the sacrifice, they should remove this dirt, meaning thereby that they should now remove the ihram, (and wear their normal clothes) shave their heads and pare their nails. This verse mentions sacrifice first and then refers to the removal of the dirt, which suggests that these two acts must be performed in that order. It is forbidden to shave one's head or pare nails before the obligatory sacrifice. Anyone who does so must slaughter an animal as دَم dam (to atone for his sin).
Observance of the correct sequence in the performance of various acts related to Hajj
The observance of various functions of Hajj in the same order in which they are mentioned in the Qur'an and hadith, and which have been codified by the jurists is, by consensus, a sunnah. However, opinions differ whether it is obligatory as well. Imam Abu Hanifah (رح) and Imam Malik (رح) hold the view that the observance of the sequence is obligatory and any deviation from it must be atoned for by دَم dam, while according to Imam Shafi'i (رح) it is only sunnah and a deviation from it reduces the reward to be gained by performing Hajj but does not make it obligatory to sacrifice an animal. There is also a ruling of Sayyidna Ibn ` Abbas ؓ مَن قَدَّم شیٔاً من نسکہ او اخّرہ فلیھرق دما (He who alters the sequence of the rites during Hajj must slaughter an animal). (Mazhari) Tahawi has also reported this tradition through different versions. In addition Sayyidna Said Ibn Jubair ؓ ، Qatadah, Nakha` i and Hasan al-Basri also support the view that any alteration in the sequence of the rites of Hajj makes the sacrifice of an animal obligatory. Fuller details on the subject are discussed in the Tafsir Mazhari.
وَلْيُوفُوا نُذُورَ‌هُمْ (And fulfill their vows - 22:29) نُذُور is the plural of the word نَذَر ، which means a ` vow'. When a person commits himself verbally to do an act, in order to win the goodwill of Allah Ta’ ala, (which is not otherwise obligatory on him) it becomes a vow (nadhr) and its performance becomes obligatory for him by consensus of Ummah, provided that the act itself is not sinful or forbidden. If a person makes a vow to do something which is sinful, then he is not bound to fulfill the vow, rather it is impermissible to act upon it, but he must make atonement for the unfulfilled vow. According to Abu Hanifah (رح) and other religious jurists the vow must be of an act which is an act of a direct worship (` ibadah maqsudah) in some manner. So, if someone makes a nadhr (vow) for voluntary prayers, fasting, sadaqah, sacrifice, of animals etc. all these vows must be fulfilled in all circumstances. The present verse emphasizes on this very issue.
Ruling
It must be remembered that a resolve made in one's heart to do something does not become a nadhr (vow) unless it is pronounced with the tongue. Tafsfr Mazhari has elaborated the rules of nadhr in great detail.
A question and its answer
One may question the relevance of nadhr in the context of Hajj. Obviously the preceding sentences speak of the rules of Hajj, like sacrifice, removing ihram etc. Similarly, the following sentence relates to the tawaf of ziyarah. Why the injunction to fulfill vows has been inserted between the rules of Hajj, while the rules governing vows have an independent status which are to be fulfilled at all times and at every place and not during Hajj only?
A possible explanation for this is that when a person sets out with the intention of performing Hajj, his heart prompts him to do the maximum number of good deeds and to spend the maximum time in prayers, and so he makes many vows, specially it was a common practice to make vows for sacrificing additional animals during Hajj. According to Sayyidna Ibn ` Abbas ؓ the word nadhr in this context means a vow to sacrifice an animal. One relevance of nadhr (vow) appearing with the rites of pilgrimage is that just as vow makes many things obligatory which are not so otherwise and makes many things unlawful for him which are not originally forbidden, similarly the state of ihram, during a pilgrimage makes certain things unlawful for him which are permitted at other times. Instances of these are: wearing stitched clothes, use of perfume, shaving of hair or paring nails. Therefore, Sayyidna ` Ikrimah ؓ has interpreted nadhr in this verse to mean those acts and duties which have become obligatory during the course of Hajj.
وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ (And they should make tawaf of the ancient House - 22:29) Here the word tawaf refers to tawaf-uz-ziyarah, which is performed on the 10th day of the month of Zil Hijj after casting stones and making the sacrifice. It is the second obligatory ritual of Hajj, the first being wuquf-ul-` Arafat, which is performed earlier. After this tawaf the state of ihram is fully terminated and all restrictions are removed. (Rah ul-Ma ani)
The word الْبَيْتِ الْعَتِيقِ lexically means 'liberated house' Baitullah is called الْبَيْتِ الْعَتِيقِ , because according to the Holy Prophet ﷺ it has been liberated from the control and domination of the infidels and tyrants and it will never again be ruled by them. (رواہ الترمذی وحسنہ والحاکم وصححہ وابن جریر والطبرانی۔Ruh ul-Ma'ani). It is evident by the episode of the People of Elephant who, with all their might, were frustrated in their attempt to establish their dominion over Makkah.1
1. The other meaning of the word عَتِیق is 'ancient' which is adopted in the translation of the text. (Editor)
Ayahs 22:30–31Commentary
حُرُ‌مَاتِ اللَّـهِ (22:30) are the things sanctified by Allah Ta’ ala, that is the religious laws. They are a source of welfare in this world and in the Hereafter for those pious Muslims who seek to learn them and act upon them.
وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ (And permitted to you are the cattle, except those mentioned to you through recitation (of the verses) - 22:30) The word اَنعَام (cattle) includes camels, cows, goats, sheep etc. which are made lawful at all times and even when one is in the state of ihram. Then the verse contains an exception in the words إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ (except those mentioned to you.. - 22:30) These are the animals which have been made unlawful in all circumstances, whether one is in the state of ihram or not. The detail of these animals is given in other verses, such as carrion, an animal which is beaten to death, or slaughtered without reciting the name of Allah, or in the name of someone other than Allah.
فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ (So refrain from the filth of the idols - 22:30) The word رِجس means filth or moral impurity, and أَوْثَانِ is the plural of وَثَن which means idol. Idols have been described as filth, because they fill a man's heart and soul with moral impurity.
وَاجْتَنِبُوا قَوْلَ الزُّورِ (And refrain from a word of falsehood - 22:30) The phrase قَوْلَ الزُّورِ means lies. Anything which is contrary to truth is a lie and false, whether it is corrupt beliefs and practices or whether it is false evidence. The Holy Prophet ﷺ once said ` Among the major sins are associating anyone with Allah, disobedience of one's parents, giving false evidence and telling lies in general talk'. He used the phrase; قَوْلَ الزُّورِ (word of falsehood) repeatedly. (Bukhari)
Ayah 22:32وَمَن يُعَظِّمْ شَعَائِرَ اللَّـهِ (And if one observes the sanctity of the symbols of Allah - 22:32) The word شَعَائِرَ is the plural of شَعِیرہ which means a ` symbol', ` a distinctive sign', and refers to those things which are considered as the specific emblems of certain groups of people or certain faiths. شَعَائِرَ are those special laws which are generally taken to be the identifying features of a Muslim. Most of the rules of Hajj fall in this category.
فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ (then such things emanate from the piety of the hearts - 22:32). It means that respect for the شَعَائِرَ اللَّـهِ (Symbols of Allah) is an evidence of the piety of heart, which indicates that the symbols of Allah are respected by the one who has taqwa (fear of Allah) in his heart and that taqwa is a quality which rests in one's heart. When the heart is equipped with this quality, it is reflected in all his actions.
Ayah 22:33لَكُمْ فِيهَا مَنَافِعُ إِلَىٰ أَجَلٍ مُّسَمًّى (And for you there are benefits in them upto a specified time - 22:33). It means that it is lawful for the Muslims to use the quadruped animals for their benefit (such as using their milk, riding them or using them for transport of goods) unless the animals have been made ھَدِی (Hady) by reserving them for sacrifice to be offered within the precincts of haram. When a person takes along with him an animal for the specific purpose of sacrificing it within haram, the animal is described as hady, and no benefit may be derived from it, except in extreme emergency. A person leading a camel after it has been nominated as hady may lawfully ride it only if he is unable to walk and no other mount is available.
ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ (Then their place of sacrifice is by the Ancient House - 22:33) Here الْبَيْتِ الْعَتِيقِ includes the entire precincts of haram, as was the case in the previous verse where the word Al-Masjid Al-Haram was used for the entire area of haram, and mahill (place) means the place of slaughtering the animals of hady. Thus the entire haram is declared as the slaughtering place of the animals of hady. The meaning of the verse is that the hady (animals nominated for sacrifice during Hajj) may be slaughtered within, and not outside the area of haram which includes Mina and all other places of Makkah. (Ruh ul Ma ani)
Ayah 22:34Commentary
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا (And for every Ummah We prescribed the act of sacrifice 22:34) The words مَنسَكً and نسَكً means several things in Arabic such as sacrifice of animals, the rites of pilgrimage, and also worship of Allah Ta’ ala. This word has been used in the Qur'an at several places and conveys one of the three meanings. In the present context, the word can carry all the three meanings. Mujahid and some other commentators think that here the word مَنسَكً refers to the sacrifice of the animals in which case the verse would mean that the obligation to offer sacrifice, which has been placed on this Ummah is nothing new, because all the other peoples were likewise bound to do so. On the other hand, according to Qatadah the word means the rites of the pilgrimage, and thus the verse would mean that these rites which have been prescribed for the present Ummah were made obligatory on the people of earlier ages also. Ibn ` Arafah has interpreted the word مَنسَكً to mean worship of Allah, and so the meaning of the verse would be that the worship of Allah was made obligatory on all the peoples of bygone ages and though there were differences in the forms of worship, yet in essence it remained unchanged.
وَبَشِّرِ الْمُخْبِتِينَ (And give good news to those who turn to Him in humbleness). The word خَبت means ‘a depressed tract of land’ and means ` a person who deems himself humble and lowly'. According to ` Amr bin Aws مُخْبِتِينَ are those people who do not wrong others and if somebody wrongs them, they do not seek revenge. Sufyan has observed that they are the people who are contented with Allah's will and remain agreeable in all circumstances, comfort or trouble and poverty or affluence.
Ayah 22:35وَجِلَتْ قُلُوبُهُمْ (Whose hearts are filled with awe - 22:35) The word وَجِلَ means a feeling of awe inspired by something majestic and sublime. These words describe the state of pious people who are overwhelmed by deep awe whenever the name of Allah is mentioned in their presence.
Ayah 22:36وَالْبُدْنَ جَعَلْنَاهَا لَكُم مِّن شَعَائِرِ اللَّـهِ (And the big animals of sacrifice [ like camels ] are made by Us among the symbols of Allah for you - 22:36.) It has been explained earlier that شَعَائِرِ (symbols) mean those special forms of rites and worship, which are the symbols of Islam. Sacrifice of animals is one of them, which must be observed with due importance.
فَاذْكُرُوا اسْمَ اللَّـهِ عَلَيْهَا صَوَافَّ (So recite the name of Allah over them as they are lined up (for sacrifice) - 22:36) The word صَوَافَّ (translated above as 'lined up' ) is used for مَصفوُفہ ، which means standing in a row. According to Sayyidna ` Abdullah Ibn ` Umar ؓ the verse means that the camel, which is to be slaughtered, should stand on three legs and one foreleg should be bent and tied up. This is a better way of slaughtering a camel and is according to sunnah. Other animals should be slaughtered in lying position, which is also sunnah.
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فَإِذَا وَجَبَتْ جُنُوبُهَا (Then, once their flanks fall down). Here the word ; وَجَبَتْ is used for the meaning of سَقَطَت ، which means when the animal falls and dies.
الْقَانِعَ وَالْمُعْتَرَّ (the one who is content and the one who wishes to receive) In an earlier verse people who have a right on the meat of sacrificed animals have been described by the words بَایٔس فَقِیر ، which mean destitute and without means. These two words have been clarified further by the words قَانِعَ and مُعْتَرَّ. The word قَانِعَ applies to a needy person who does not solicit and is content with what people offer him voluntarily. While مُعْتَرَّis a person who goes to a place where he expects to receive something, whether he solicits verbally or not. (Mazhari)
Ayah 22:37The real object is not the specific rites of pilgrimage but true devotion to Allah and submission to His will which are inherent in those rites
لَن يَنَالَ اللَّـهَ لُحُومُهَا (It is neither their flesh nor their blood that reaches Allah - 22:37) It means that the sacrifice of animals is a very high form of worship, but their meat and blood do not reach Allah Ta’ ala nor are these two things the real object of sacrifice. Its real aim is to recite the name of Allah and to comply with His commands with true devotion. This rule applies to all forms of worship. For instance, the object of prayers is not just the movement of limbs, or the object of fasting is not merely a denial of food and drink. The real purpose of these rites of worship is to obey the commands of Allah Ta’ ala with all sincerity. Devoid of sincerity these rites of worship are like a body without soul. Nevertheless these forms of worship are also very important because Allah Ta’ ala has prescribed these forms for different types of worship. Allah knows best. واللہ اعلم
Ayah 22:38Commentary
The previous verses contain an account of how the infidels of Makkah prevented the Holy Prophet ﷺ and his companions from entering the Haram and the Holy Mosque to perform ` Umrah when, having put on ihram, they had reached as far as Hudaibiyah, a place not far from Makkah. In this verse Allah Ta’ ala consoled the Muslims with the promise that He would deprive the infidels of their power to harm them anymore.
This incident took place in the year 6 A.H. and thereafter the power and the morale of the infidels suffered continuous decline until in the year 8 A.H. the Muslims conquered Makkah. The following verses describe this event in detail.
Ayah 22:39Commentary
First command to fight the infidels
The infidels of Makkah intensified their aggression against the Muslims and every day people arrived in Madinah bearing marks of ill-treatment which they had suffered at the hands of unbelievers. In the days before Hijrah the number of the faithful had increased considerably and they sought permission to defend themselves against the oppression to which they were being constantly subjected, but the Holy Prophet ﷺ advised them patience because he had not received Allah's permission so far to resist the infidels with force of arms. This situation persisted for about ten years. (Qurtubi)
At last, things became so bad that the Holy Prophet ﷺ was left with no choice but to leave Makkah. As he started on his journey accompanied by Sayyidna Abu Bakr ؓ he said اخرجوا نبیّھم لیھلکنّ (They have expelled their Prophet ﷺ and the time has come when they will perish). When he arrived at Madinah this verse was revealed which permitted the Muslims to take up arms against the infidels. (رواہ النسایٔی والترمذی عن ابن عباس ؓ Qurtubi)
Tirmidhi, Nasa’ i, Ibn Majah, Ibn Hibban, Hakim and others have reported on the authority of Sayyidna Ibn ` Abbas ؓ that this is the first verse which permitted the Muslims to offer armed resistance to the infidels, whereas in more than seventy earlier verses armed resistance was forbidden.
Ayah 22:40The philosophy behind Jihad and war against the infidels
وَلَوْلَا دَفْعُ اللَّـهِ النَّاسَ (And had Allah not repelled some people by means of some others... - 22:40) Had Allah not repelled some people by means of some others, the monasteries, the churches, the synagogues and the mosques where the name of Allah is recited abundantly would have been demolished. The command to take up arms against the unbelievers is nothing new, because the earlier prophets and their followers had received similar orders from Allah Ta’ ala and the philosophy behind this command was that without armed resistance no religion would have felt safe and their places of worship would have been destroyed by the infidels.
There have been many religions which were founded on the worship of one God and built up by means of Wahy (Divine revelations). In course of time their basics were changed and so many alterations were introduced in them that they turned into unbelief and polytheism. But before these things happened, they were true religions and it was the duty of their followers to respect and defend their places of worship. This verse refers to such places of worship only and does not include the sacred places of those religions which were not founded on prophethood and revelation (such as the fire-worshiping Magians, or the idol-worshiping Hindus) because they were at no time considered places deserving of respect.
In this verse صَوَامِعُ is the plural of صَوَمِعُہ ، which means a monastery which is a place of worship meant for Christian monks and hermits بِيَعٌ is the plural of بِیعَۃ ، which means a Christian church, and صَلَوَاتٌ is the plural of صلُوت ، which means a Jewish synagogue. And of course مَسَاجِدُ is the place of worship of the Muslims.
The meaning of this verse is that if at different times the believers had not been permitted to fight the infidels, no true religion would have felt secure and at different times during the periods of Sayyidna Musa (علیہ السلام) ، Sayyidna ` Isa (علیہ السلام) and the Holy Prophet ﷺ the places of worship of their respective religions would have been destroyed. (Qurtubi)
Ayahs 22:41–45Qur’ anic prophecy about the Rightly Guided Caliphs ( خُلفأے راشدین ) and its fulfillment
الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْ‌ضِ (Those who, when We give them power in the land - 22:41) In this verse the word (those) refers to those people who have been mentioned in the preceding verse: الَّذِينَ أُخْرِ‌جُوا مِن دِيَارِ‌هِم بِغَيْرِ حَقٍّ (Those are the ones who were expelled from their homes without any just reason - 22:40). Referring to such people the verse says that if they are placed in authority in this world, they will use it to promote good deeds, will set up prayers, pay the obligatory charity, enjoin people to do good and abstain from evil deeds. It has already been mentioned that these verses were revealed soon after Hijrah, at a time when the Muslims did not exercise dominion anywhere on earth, which means that Allah Ta’ ala had already made it known that when, at a future date, they would come to power and establish their government, they would serve the Faith in the manner described in this verse. Sayyidna ` Uthmane ؓ said referring to this verse, ثنَا قَبلَ بَلَاء that this verse praises those people before they actually perform the praise-worthy deeds. In due course Allah Ta’ ala's prophecy was fulfilled in that the four Rightly Guided Caliphs and the Muhajirin (emigrants) from Makkah were indeed those whom the Qur'an described by the words الَّذِينَ أُخْرِ‌جُوا (those who were expelled - 22:40) and when they established their government and held sway over vast territories, they used their power and authority in setting up prayers, strengthening the system of Zakah, enjoining good and forbidding evil deeds. Many scholars are of the view that this verse is a clear evidence of the fact that accession to power of the four Caliphs (خُلفَاے راشدین) is a direct fulfillment of Allah's Prophesy, and the system of caliphate which was set up by them was in accordance with His will. (Ruh ul-Ma’ ani)
Having discussed the factual aspect of the circumstances leading up to the revelation of this verse it must, at the same time, be emphasized that where the Qur'an uses general words and phrases, their purpose is not restricted to a particular situation, but is universally applicable to all similar situations. Following this reasoning, Dahhak says that this verse contains an injunction for all those whom Allah Ta’ ala grants power and authority to do all those things which the Four Caliphs did when they controlled the rule. (Qurtubi)
Ayah 22:46Commentary
Travels undertaken to acquire insight into things and to learn lessons from the past is one of the religious objectives
أَفَلَمْ يَسِيرُ‌وا فِي الْأَرْ‌ضِ فَتَكُونَ لَهُمْ قُلُوبٌ (Have they not, then, travelled on earth so that they should have hearts - 22:46) This verse encourages travel, provided the person travelling keeps his eyes wide open and imbibes in his mind the lessons of history. The phrase فَتَكُونَ لَهُمْ قُلُوبٌ (so that they should have hearts - 22:46) suggests that a person can gain wisdom and intelligence by a careful study of the history of bygone times and an account of people who inhabited this world in different ages. Every event of history holds a lesson for a person who has insight and who does not regard history as a mere record of episodes and occurrences. Ibn Abi Hatim has written in his book اَلتَفَکّر quoting Malik Ibn Dinar (رح) that Allah Ta’ ala commanded Sayyidna Musa (علیہ السلام) to wear shoes made of iron and to hold in his hand a staff made of iron and travel around the earth until his shoes would be worn out and his staff broken down. (Ruh-Ma ani). If this narration is true, then naturally it means to acquire knowledge and lessons from the past.
Ayahs 22:47–51How the Day of Resurrection will be equal to one thousand years by our reckoning
In this verseإِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍ (22:47) means that one day with your Lord is like one thousand years of what you count. This verse can be interpreted in two ways. The first meaning is that the verse refers to the Day of Resurrection and the events which will take place on that day will be so horrifying and of such extreme severity that the day will appear never to end, as if it was equal to one thousand years according to our reckoning. Many commentators have interpreted this verse accordingly.
The other meaning of the verse is that the Day of Resurrection will in actual fact be so long that it will stretch up to one thousand years of this world. This view is supported by a saying of the Holy Prophet ﷺ as reported in Musnad of Ahmad and Tirmidhi on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ once addressed the poor people of the muhajirin (i.e. those who migrated from Makkah) and said, ` I give you good news about the full refulgence on the Day of Resurrection and that you will be admitted to heaven half a day before the rich and the wealthy, and a day in the Hereafter will be of one thousand years, hence the poor will enter the heaven five hundred years before the wealthy'. Tirmidhi has classified this hadith as 'hasan'. (Mazhari)
A doubt and its explanation
There is a verse in Surah Al-Ma'arij which says that the day with your Lord will be equal to fifty thousand years كَانَ مِقْدَارُ‌هُ خَمْسِينَ أَلْفَ سَنَةٍ. (Whereof the measure is fifty thousand yours - 70:4) This can also be explained by applying either of the two explanations of the present verse and in the first case since every person will suffer different levels of severity, to some it will appear as if he has suffered pain for one thousand years, while to others the period will appear equal to fifty thousand years. If, however, the second explanation is applied to this verse, then there would appear to be a contradiction between the verses where one verse equates the Day of Resurrection to one thousand years and the other to fifty thousand years. But this so-called contradiction has been reconciled by Sayyidna Ashraf ` Ali Thanavi (رح))in his commentary Bayan ul-Qur'an, by saying that this difference may be due to different horizons. Just as we see in our world that the length of day and night is different on different horizons, (on zero latitude it is of 24 hours while at the latitude of 900 it is one year. Likewise it is possible that the length of the Day of Resurrection would be different on different horizons, and if its length right below the day line is one thousand years because of miraculously slow rotation of sun or earth), the areas falling 50 times far from it may have a day 50 times more in length. And Allah knows best.
Ayahs 22:52–57Commentary
مِن رَّ‌سُولٍ وَلَا نَبِيٍّ (any messenger and any prophet - 22:52) This shows that the words Rasul رَّ‌سُولٍ and Nabi carry different meanings, though there is no consensus as to the precise nature of the difference. For our purpose it is enough to understand that Nabi نَبِيٍّ is a person whom Allah Ta’ ala designates with a mission to reform his people and who receives revelations from Him. He may receive a Scripture and a code of laws or he may be commanded to convey the message of an earlier Book and code of laws. Sayyidna Musa (علیہ السلام) and ` Isa' (علیہ السلام) belong to the first category, whereas Sayyidna Harun (علیہ السلام) ، who was directed to propagate the teachings of Torah and the Mosaic Laws, falls in the second category. On the other hand a Rasul رَّ‌سُولٍ is a person who receives from Allah Ta’ ala a Scripture and a code of laws. Thus every رَّ‌سُولٍ Rasul is necessarily a Nabi also, but every Nabi is not a Rasul. These distinctions are applicable to human beings only. That an angel who carries wahy from Allah Ta’ ala is also named as Rasul does not contradict this position. This subject has already been discussed in detail in Surah Maryam in the beginning of this volume.
أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ (The Shaitan cast (doubts) about what he recited - 22:52) In this verse the word تَمَنَّىٰ has been used as a synonym for قَرَأَ thus أُمْنِيَّتِهِ would mean قِرَأت (recitation). This verse explains that the disputes raised by the disbelievers in regard to Allah's message is not something new as similar doubts were raised by earlier people as well when their prophets presented to them the message of Truth, and the Shaitan cast doubts about it in the hearts of disbelievers. This explanation of the verse is quite clear and straight-forward, and has been adopted by many commentators including Abu Hayyan in his Bahr-ul-Muhit. However, some books of traditions have reported here an incident which is not proved by authentic sources. The incident is known as حَدِیث الٖغرانیق (hadith-ulgharaniq). Some scholars have held that it is invented by some heretics and enemies of Islam. But even those who believe this tradition to be worthwhile have taken pains to remove the doubts, which the words raise about the categorical and undisputed laws of Qur'an and Sunnah. The plain and simple meaning of the verse has been explained above and the alleged incident in no way affects this meaning. Making this incident as a part and parcel of the commentary on this verse, thereby creating unnecessary doubts, and then attempting to answer those doubts is an exercise in futility and absolutely undesirable وَاللہُ سبحانَہُ و تعالیٰ اَعلَم .
Ayahs 22:58–59Commentary
Those people who had left their hearth and homes in the cause of Allah and were killed or died of natural death, they would definitely be rewarded. If they have not benefited in this world, their reward will be there in the Hereafter.
Ayahs 22:60–64Commentary
In an earlier verse it has been mentioned that Allah Ta’ ala helps those who are wronged unjustly وَإِنَّ اللَّـهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ (Allah is powerful to give them victory - 22:39) Some people bear their sufferings patiently and do not seek vengeance from their oppressors, but there are others who retaliate and serve a full measure of retribution on their oppressors which should, therefore, place them both on even terms as being quits. But if the oppressor, incensed at the retaliation, attacks him again, then this person once again becomes the victim of oppression. This verse promises Allah's help for such a person also. On the other hand there are several verses which promise Allah's goodwill to those Muslims who bear their sufferings with patience and equanimity and do not seek vengeance from their oppressors. Some of these verses are:
فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُ‌هُ عَلَى اللَّـهِ
But whoso pardons and puts things right, his wage falls upon Allah - 42:40.
وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَٰلِكَ لَمِنْ عَزْمِ الْأُمُورِ
And that you forgive is closer to Taqwa - 2:237.
But surely he who bears patiently and forgives - surely that is true constancy - 42:43.
In all these verses it is encouraged not to retaliate for revenge and rather forgive and forget, which is a magnanimous way of dealing with fellow human beings. This is the way Qur'anic teachings stand and call it a supreme and superior trait. Thus it may perhaps be argued that the person who retaliates against the wrongs done to him and conducts himself contrary to the course of action preferred by Allah Ta’ ala will be deprived of His support and help. But this doubt has been allayed in the final part of this verseإِنَّ اللَّـهَ لَعَفُوٌّ غَفُورٌ (22:60) that is, Allah will not punish him for this lapse and will help him if he is subjected to injustice by his oppressors ever again. (Ruh-ul-Ma’ ani)
Ayahs 22:65–66Commentary
سَخَّرَ لَكُم مَّا فِي الْأَرْ‌ضِ (Allah has subjugated to you whatever there is on the earth - 22:65) It means that everything on this earth has been placed under the control of man. This raises the question that the mountains, rivers, beasts and birds and thousands of similar objects do not follow the commands of man. But placing something in the service of someone is also like putting it under his control, and in this verse the word Taskhir (subjugation) has been used to mean ` to serve'. The verse therefore means that all the things mentioned above are all the time working in the service of man by the command of Allah. It was quite within the power of Allah Ta’ ala to have placed all these things under the control of man, but in such a situation man himself would have been the loser, because human natures, desires and needs differ. If a person ordered the river to divert towards a particular direction, and some other person ordered to the contrary, the result would have been utter chaos and confusion. Therefore, Allah Ta’ ala has retained with Him alone the command of these things, but the benefits to be derived from them accrue to human beings.