Surah Al-Hajj (22): Read Online and Download - English Translation

Commentary

In verse 17 it is stated that Allah will decide among the believers and non-believers of different faiths on the Day of Resurrection, because He knows everything. What that decision would be, has been related in the Qur'an at several places, namely that the good Muslims will enjoy a life of everlasting peace and comfort, while the infidels would be condemned to a life of eternal perdition. In the next verse, by using the word "Sajdah" (prostration), it has been declared that all created things, be they living things, minerals or plants, are in obedience and thus submit to the Supreme authority of Allah Ta’ ala, thereby mentioning two groups of humans in this respect of 'submission'. One, which obeys Allah and therefore is included amongst the creatures who 'prostrate' to Him, and the other one which is rebellious and refuses to bow before Him, meaning, refusing to submit to His Will. The word "Sajdah" (prostration) has been used here in the broader sense of 'submission' to the will of Allah and obeying His commands, because all created things act upon this submission in their own way. Human beings perform Sajdah by touching the ground with the forehead, while in the case of other created things their Sajdah constitutes their faithful performance of the functions assigned to them by Allah.

The truth about all created things obeying Allah

Genetically, the entire universe and all created things therein are under, the control and subject to the Will of their Creator by virtue of an inherently programmed guidance (guidance of Takwin) by Allah. The 'submission' in this sense is pre-determined, involuntary and instinctive. There is no created being which can escape this universal law of creation, be it a Muslim or a non-believer, a living thing or dead, mineral or plant. The smallest particle and the highest mountain cannot make the slightest movement without His Will. There is, however, another kind of submission to Allah, when a person offers homage to Him voluntarily and without constraint. This is what distinguishes a believer from a non-believer. A believer is obedient and sincere in his submission to Allah, whereas a non-believer repudiates His existence. As this verse deals with the difference between a Muslim and a kafir (infidel), it is more likely that reference to 'Sajdah' (prostration) does not refer to pre-destined and instinctive obedience alone but covers the voluntary submission as well. Let it not be supposed that only human beings and Jinns who possess intelligence can offer voluntary and unconstrained submission, and animals, plants and minerals being devoid of reason cannot exercise voluntary and intentional obedience. Indeed it can be proved from the text of the Qur'an that every created thing has reason, intellect and intent, and the difference lies only in degree. Human beings and Jinns possess a perfect level of intelligence, which makes them liable to a strict adherence to the laws governing what is permissible and what is forbidden. As regards other creatures, Allah has given them intelligence according to their needs. Animals possess the highest degree of intelligence after humans, then come plants and last of all are the minerals. The intelligence among the animals can easily be perceived, and that possessed by plants can also be observed if one applies one's mind to the task. However, the intelligence given to the minerals is so little and concealed that it is not easily discernible, though Allah has said clearly that they not only possess intelligence but also have the capacity to decide things. The Qur'an says about the sky and the earth قَالَتَا أَتَيْنَا طَائِعِينَ (They said, "We come willingly."41:11) that is, when Allah commanded the sky and the earth that they must submit to His Will either by their free choice or by force, they both replied that they accepted His authority by their own voluntary choice. At another place the Qur'an says وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّـهِ , (and there are still others which fall down in fear of Allah. - 2:74) which means that there are rocks, which fall down in fear of Allah Ta’ ala. Similarly, there are numerous traditions which provide evidence of mountains conversing with one another, or other created things showing signs of intelligence. Therefore, the homage mentioned in this verse for which the word Sajdah (Prostration) has been used means the voluntary homage. The interpretation of this verse would, then, be that except for the human beings and Jinns all other created things voluntarily and willingly submit to the Divine Authority. It is only the human beings and Jinns who are divided into two factions, namely those who bow in submission to the Will of Allah, and those who deny His authority and refuse to submit to Him and are, therefore, despised. Allah knows best.

Commentary

هَـٰذَانِ خَصْمَانِ اخْتَصَمُوا (These are two opponents who have disputed about their Lord - 22:19). This verse, with its general words, deals with two sets of people, namely the Muslims and the infidels whether they belong to the earliest times or to later ages. However, the particular event in the background of which it was revealed about two groups of men who faced each other in combat on the battleground of Badr. Sayyidna Hamzah and ` Ubaidah ؓ stepped out of the Muslim ranks, whereas ` Utbah bin Rabi'ah, his son Walid and his brother Shaibah came out to challenge them. In the ensuing fight the three unbelievers were slain, Sayyidna and Hamzah ؓ emerged unscathed, while Sayyidna ` Ubaidah ؓ was mortally wounded and expired at the feet of the Holy Prophet ﷺ . The revelation of this verse in relation to these warriors of the field of Badr is well established on the authority of traditions contained in Bukhari and Muslim, but it is evident that its message is not exclusive for them alone, but embraces the entire Muslim community of all times and ages.

The philosophy of adorning the dwellers of Paradise with gold bracelets

Here a point may arise that bracelets are articles of jewellery worn by women only and their use by men is looked upon with disfavor. This objection is not entirely relevant because throughout ages monarchs have embellished their persons with costly jewellery, crowns and bracelets as symbols of their might and wealth. The story is well known that Suraqah Ibn Malik ؓ ، before his conversion to Islam, started out in pursuit of the Holy Prophet ﷺ in order to apprehend him while he was on his way from Makkah to Madinah. As he approached near the Holy Prophet ﷺ his horse sank, by Allah's Will, in a piece of treacherous sand. At that critical moment he expressed his repentance about his error and sinful way, and begged the Holy Prophet ﷺ to pray for his deliverance from his predicament. When, as a result of the Holy Prophet's ﷺ prayer, his horse was extracted from the quicksand, he promised Suraqah Ibn Malik ؓ that when the bracelets of the King of Persia would fall in the hands of the Muslims as spoils of war, they would be given to him. So, when during the caliphate of Sayyidna ` Umar' ؓ the Muslims conquered Persia and the bracelets worn by the King of Persia were brought to Madinah along with other spoils of war Suraqah Ibn Malik ؓ laid claim to them and received them from Sayyidna ` Umar ؓ . In brief, just as wearing a crown is a royal privilege and not a common practice among men, similarly wearing bracelets by men is a royal privilege, and thus the men admitted to heaven will wear them as a symbol of honour and Divine favour. According to this verse, and also Surah Fatir, the bracelets will be made of gold, but in Surah Nisa' it is said that they will be made of silver. For this reason commentators are of the view that the bracelets worn by the pious people in heaven will be of three kinds, that is made of gold, silver and pearls. This verse makes a mention of bracelets made of pearls also.

Silk clothes are forbidden for men

The verse says that those people who are admitted to Paradise will wear silk clothes which means that their dresses, carpets, curtains etc. will be made of silk, which is regarded as the best fabric in this world. However, it should be understood that the silk used in Paradise and the silk used in this world have only the name in common, otherwise from the point of view of quality there is no comparison between the two.

Imam Nasa'i, Bazzar and Baihaqi رحمۃ اللہ علیہم have related on the authority of Sayyidna ` Abdullah Ibn ` Umar ؓ that once the Holy Prophet ﷺ said that the clothes of the people living in Paradise will be made from silk, which will be extracted from a fruit growing there. There is also a statement by Sayyidna Jabir ؓ that there would be a tree in the Paradise which would produce silk and the people of Paradise would wear dresses made from it. (Mazhari)

In a hadith quoted by Imam Nasa'i (رح) on the authority of Sayyidna Abu Hurairah ؓ the Holy Prophet ﷺ once said:

مَن لَبِسَ الحرِیر فی الدّنیا لم یلبسہ فی الآخرہ، و من شَرِبَ الخمر فی الدّنیا لم یَشرِبھا فی الآخرہ، ومن شرب فی اٰنیۃ الذّھب و الفضّہ لم یشرب فیھا فی الآخرۃ، ثمّ قال رسول اللہ ﷺ لباس اھل الجنّۃ واٰنیۃ اھل الجنّۃ

"He who wears silk in this world will not wear it in the Hereafter; he who drinks wine in this world will be deprived of the sacred nectar in the Hereafter; he who uses utensils made of precious metals for food and drink in this world will be denied their use in the Hereafter." Then the Holy Prophet ﷺ added " These three things are exclusively for the people of Paradise." (Qurtubi quoting Nasa'i)

The meaning is that a person who spent his life in this world in the midst of these three luxuries and did not show contrition, would be deprived of them even if he were admitted to Paradise. According to Sayyidna ` Abdullah Ibn ` Umar ؓ the Holy Prophet ﷺ said that a person who drank wine in this world and did not repent would be deprived of the sacred nectar of the Paradise in the Hereafter. (Qurtubi)

According to Sayyidna Abu Said al-Khudri ؓ there is another hadith in which the Holy Prophet ﷺ said:

مَن لَبِسَ الحرِیر فی الدّنیا لم یلبسہ فی الآخرہ، و ان دخل الجنّۃ، لبسہ اھل الجنّۃ ولم یلبسہ ھو (رواہ ابو داؤد الطیالسی فی مسندہ وقال القرطبی اسنادہ صحیح)

"He who wore silk in the world will not wear it in the Hereafter even if he is admitted to Paradise. All other people of Paradise will wear silk, but not he."

Here a point arises that if after admittance to Paradise a person remained deprived of something, he will nourish a sense of sorrow and grief, whereas Paradise is no place for such feelings, because everyone who is admitted to Paradise should at all times be easy in his mind and free from anxiety. On the other hand, if the deprivation of certain facilities causes no sorrow and grief, then the deprivation loses its purpose. Qurtubi has given a very convincing explanation to this matter. He says that the people of Paradise will be given different grades and places at different levels, depending on how well they stood in Allah's favour on account of their good deeds and devotion to the cause of the True Faith. Everybody will be aware of these differences, but Allah will fill their hearts with tranquility and contentment, so that they will not feel grief and sorrow about these differences: وَاللہُ سبحانَہُ و تعالیٰ اَعلَم