Al-Hajj (22:11-13)

Recitation: The phrase {في الدنيا والآخرة} (in this world and the Hereafter) has been recited with both accusative (Nassb) and nominative (Raf') cases.

• The accusative case functions as a circumstantial adverb (Hāl).
• The nominative case functions as the predicate of an omitted subject. In the manuscript of 'Abdullah, it is read {من ضره} (who is harmed) without the letter Lām.

Commentary: After Allah (Exalted is He) clarified the state of those who outwardly profess polytheism and dispute concerning it, as previously mentioned, He followed this by mentioning the hypocrites, saying: {وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ} (And among the people is he who worships Allah on the edge/border).

Two Interpretations of 'Alā Ḥarf (On the Edge):

1. The view of Al-Hasan: A person in matters of religion relies on both the heart and the tongue; these are the two "edges" (ḥarfā) of religion. If one agrees with the other, the person is complete in religion. If someone professes religion with their tongue for some worldly purpose while harboring hypocrisy in their heart, it is appropriate to describe them, in condemnation, as "worshipping Allah on one edge."
2. The meaning of "on the edge": It means being on the periphery or edge of religion, not in its center or heart. This is a metaphor for their state of anxiety and instability in their religion, lacking the calm assurance found in one who is positioned in the middle of an army camp. If such a person senses spoils of war, they settle down; otherwise, they flee in panic. This is what is meant by: {فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَى وَجْهِهِ} (If good befalls him, he is content with it, but if a trial befalls him, he turns back on his heels). Steadfastness in religion only occurs if the goal is attaining truth, obedience to Allah, and fear of His punishment. However, if the goal is immediate worldly gain, the person displays religion during ease but reverts from it during hardship, thus being nothing but a condemned hypocrite. This aligns with His saying: {يَتَّخِذُونَ بَيْنَ ذَلِكَ} (taking a path in between) (An-Nisā’ 4:143) and His saying: {فَإِن كَانَ لَكُمْ فَتْحٌ مِّنَ اللَّهِ قَالُوا أَلَمْ نَكُن مَّعَكُمْ} (If victory comes to you from Allah, they say, "Did we not share in your victory?") (An-Nisā’ 4:141).

Second Issue (Context of Revelation):

There are three reported contexts for the revelation of this verse:

1. The Bedouins: Al-Kalbī said it concerns Bedouins who migrated to the Prophet (peace be upon him) in Medina. If one of them became healthy, his horse produced a fine foal, his wife bore a son, and his wealth and livestock increased, he was pleased and content. But if he suffered an ailment, his wife bore a daughter, she miscarried, or his wealth diminished, Satan would whisper to him, "These misfortunes only came to you because of this religion," causing him to revert from his faith. This view is also attributed to Ibn 'Abbās, Sa'īd ibn Jubayr, Al-Hasan, Mujāhid, and Qatādah.
2. The Mu’allafati Qulūbuhum (Those whose hearts are to be reconciled): Al-Ḍaḥḥāk said it concerns them, such as 'Uyaynah ibn Ḥisn, Al-Aqra' ibn Ḥābis, and Al-'Abbās ibn Mirdās. Some of them said to others, "Let us enter the religion of Muhammad. If we gain something good, we will know it is true; if we gain otherwise, we will know it is false."
3. The Jewish Man: Abū Sumayḍ Al-Khuḍrī reported that a Jewish man embraced Islam, but then he lost his sight, wealth, and children. He came to the Messenger of Allah (PBUH) and asked to renounce Islam, saying, "I have gained nothing good from this religion; I lost my sight, my children, and my wealth." The Prophet (PBUH) replied, "Islam cannot be renounced; Islam refines a person just as fire refines the dross from iron, gold, and silver." Then this verse was revealed.

Regarding His saying: {وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَى وَجْهِهِ} (But if a trial befalls him, he turns back on his heels):

First Question: Why is the word fitnah (trial/tribulation) used for the negative outcome, when good fortune is also a trial, as Allah says: {وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً} (And We test you with evil and with good as a trial)? Answer: Such usage is common in the language. Blessing is indeed a test and trial, as in {فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ} (As for man, when his Lord tries him and honors him) (Al-Fajr 89:15). However, the term balā’ (trial/affliction) is typically applied to what is burdensome to the natural disposition. The hypocrite only recognizes worldly good as "good" and worldly evil as "evil," because he has no true religion. Therefore, the verse is phrased according to their perception, even though all good is a trial; the term is mostly used for what is severe and burdensome.

Second Question: If the verse concerns the hypocrite, what is the meaning of "he turns back on his heels" when, in reality, he never truly embraced Islam to revert or apostatize? Answer: It means he outwardly expressed the opposite of what he had previously professed. He began to condemn the religion during hardship, whereas before he praised it. This constitutes a genuine reversal.

Third Question: Muqātil said that "good" is the opposite of "evil." Since He said, "If good befalls him, he is content with it," He should have said, "And if evil befalls him, he turns back on his heels." Answer: Since hardship is not inherently ugly (in the sense of being morally reprehensible), Allah did not say "if evil befalls him," but rather described it with a term that does not imply ugliness (i.e., fitnah).

Regarding His saying: {خَسِرَ الدُّنْيَا وَالْآخِرَةَ} (He loses this world and the Hereafter): In this world, he loses honor, dignity, the opportunity for spoils of war, eligibility for martyrdom and leadership, and his wealth and blood are no longer inviolable. In the Hereafter, he forfeits the eternal reward and incurs eternal punishment. {وَذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ} (And that is the manifest loss).

Regarding His saying: {يَدْعُو مِن دُونِ اللَّهِ مَا لَا يَضُرُّهُ وَمَا لَا يَنفَعُهُ} (He invokes besides Allah that which neither harms him nor benefits him): The most likely interpretation is that this refers to the polytheist who worships idols. This suggests the verse was not primarily directed at the Jew, as Jews do not invoke idols besides Allah. It is more likely directed at the polytheists who outwardly adhered to the Messenger of Allah (PBUH) hypocritically. Allah clarifies that {ذَلِكَ هُوَ الضَّلَالُ الْبَعِيدُ} (That is the far error), emphasizing the magnitude of their misguidance and disbelief. It could also mean their deviation is far from the truth, as while all error is wrong, some errors are further from the truth than others. The term "far error" is metaphorically borrowed from someone lost in a vast wilderness whose distance from the destination is great.

Regarding His saying: {لَمَن ضَرُّهُ أَقْرَبُ مِن نَّفْعِهِ} (whose harm is nearer than its benefit):

First Issue (Interpretation): There are two differing views on its interpretation:

1. The Leaders: This refers to their chiefs whom they used to turn to, as it is plausible that these leaders could cause harm. The argument is that in the previous verse, Allah stated that idols neither harm nor benefit. This verse implies that what is mentioned here can cause harm and benefit. If the subject were the idols, it would lead to a contradiction.
2. The Idol Itself: The idol is the intended subject. They reconcile the apparent contradiction in two ways:
   • The idols do not harm or benefit by themselves, but worshipping them is the cause of harm. This is sufficient to attribute the harm to them, similar to His saying: {رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ} (My Lord, indeed they have led astray many people) (Ibrāhīm 14:36), where the misguidance is attributed to them as the cause. Thus, the negation of harm in the first verse means they are not the direct agent, while the attribution of harm here means their worship is the cause.
   • Perhaps Allah first clarified that they are inherently incapable of harming or benefiting, and then in the second verse, He says, "Even if we grant that they possess some capacity to harm and benefit, their harm outweighs their benefit."
   • When disbelievers are just, they know that idols yield no worldly benefit or harm. However, in the Hereafter, they witness the great punishment resulting from their worship, as if they are saying to the idols then, "Indeed, your harm is greater than your benefit."

Second Issue (Grammar): Grammarians differed regarding the parsing of {لِمَن ضَرُّهُ أَقْرَبُ} (whose harm is nearer).

Regarding His saying: {لَبِئْسَ الْمَوْلَى وَلَبِئْسَ الْعَشِيرُ} (Evil indeed is the Patron, and evil indeed is the Companion): Al-Mawlā means the protector and helper. Al-'Ashīr means the friend and associate. This description is more fitting for the leaders than for idols, as this terminology is rarely applied to inanimate objects. Allah clarifies that they turn away from worshipping Allah, who gathers the good of this world and the Hereafter, toward worshipping idols and obeying leaders. He then condemns these leaders by saying {لَبِئْسَ الْمَوْلَى}, meaning the one who seeks support from them and relies upon them is severely condemned.

Al-Hajj (22:7-10)