The Quran

Commentaries for 22.57

Al Hajj (The pilgrimage) - الحج

22.57 Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(While those who disbelieved and denied Our revelations) in Our Scripture and Messenger, (for them will be a shameful doom) through which they will be humiliated; it is also said that a shameful doom means a severe chastisement.
22.57 Jalal - Al-Jalalayn
while those who disbelieved and denied Our signs, for them will be a humiliating chastisement, a severe [one], because of their disbelief.
22.55-57 Kathir - Ibn Al Kathir
The Disbelievers will remain in Doubt and Confusion
Allah tells us that the disbelievers will remain in doubt concerning this Qur'an. This was the view of Ibn Jurayj and was the view favored by Ibn Jarir.
حَتَّى تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً
(until the Hour comes suddenly upon them,) Mujahid said: "By surprise.'' Qatadah said:
بَغْتَةً
(suddenly) means, the command of Allah will catch the people unaware. Allah never seizes a people except when they are intoxicated with pride, enjoying a life of luxury, and they think that the punishment will never come upon them, but Allah does not punish anyone except the evildoers.
أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ
(or there comes to them the torment of Yawm `Aqim.) Mujahid said, "Ubay bin Ka`b said: `Yawm `Aqim means the day of Badr.''' `Ikrimah and Mujahid said: "Yawm `Aqim means the Day of Resurrection, following which there will be no night.'' This was also the view of Ad-Dahhak and Al-Hasan Al-Basri. Allah says:
الْمُلْكُ يَوْمَئِذٍ للَّهِ يَحْكُمُ بَيْنَهُمْ
(The sovereignty on that Day will be that of Allah. He will judge between them.) This is like the Ayat:
مَـلِكِ يَوْمِ الدِّينِ
(The Only Owner of the Day of Recompense) 1:4
الْمُلْكُ يَوْمَئِذٍ الْحَقُّ لِلرَّحْمَـنِ وَكَانَ يَوْماً عَلَى الْكَـفِرِينَ عَسِيراً
(The sovereignty on that Day will be the true (sovereignty), belonging to the Most Gracious (Allah), and it will be a hard Day for the disbelievers.) 25:26
فَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(So those who believed and did righteous good deeds) means, their hearts believed in Allah and His Messenger, and they acted in accor- dance with what they knew; their words and deeds were in harmony.
فِى جَنَّـتِ النَّعِيمِ
(in Gardens of Delight.) means, they will enjoy eternal bliss which will never end or fade away.
وَالَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَايَـتِنَآ
(And those who disbelieved and denied Our Ayat,) means, their hearts rejected and denied the truth; they disbelieved in it and resisted the Messengers and were too proud to follow them. e
فَأُوْلَـئِكَ لَهُمْ عَذَابٌ مُّهِينٌ
(for them will be a humiliating torment. ) means, in recompense for arrogantly turning away from the truth.
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
(Verily, those who scorn My worship they will surely enter Hell in humiliation!) 40:60
22.55-60 Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
The epithet "barren" has been applied to the "day" in its metaphorical and not literal sense. :A "day" is barren if all the plans, hopes and devices remain unproductive in it, or it does not bring forth its night. For instance, the days on which the people of Prophet Noah, the tribes of `Ad and Thamud, the people of Lot and of Midian met with their destruction by scourge from Allah, were barren days in this sense, because those days did not bring forth any "tomorrow" for them, and no device of theirs could avert their doom.
As Allah is All-Knowing, He knows well those who left their homes for His sake and what reward they deserve. He is Clement, and forgives minor errors and weaknesses of the people; therefore these things will not hinder Him from rewarding the Believers for their services and sacrifices.
The preceding verses referred to those persecuted people who could not retaliate and here 'the reference is to those victims of persecution who could fight back.
From this verse, Imam Shafi`i has concluded that "retaliation" will be effected in the way as life was taken in the original act. If a person is killed by immersion in water, the killer also should be put to death by immersion in water; or if a person is.burnt to death, the killer also will be burnt to death. The Hanafites dispute this. According to them, retaliation against a murderer will be incurred in one and the same established way no matter how life was taken by the culprit in the original act.
This verse (60) may imply two things:
(1) Allah forgives that "killing" which is done in self-defense, though killing of people is not a good thing in itself. (2) As Allah, Whose slaves the Believers are, is Forgiving and Forbearing, they should also forgive and forbear as far as possible. Though they have the right of retaliation, they should not resort to carnage and massacre.