Tafsir of Al-Hajj 22:70-72

Al-Hajj (The Pilgrimage): Verses 70–72

It is important to note that the preceding verse stated: {So Allah judges between you on the Day of Resurrection} (An-Nisa: 141).

Following this, Allah mentions what confirms that He knows what each person deserves, ensuring His judgment will be just, not oppressive. Thus, He tells His Messenger: {Did you not know that Allah knows whatever is in the heavens and on earth?}

Herein lie several issues:

This is phrased as a question, but its meaning is to strengthen the heart of the Prophet (PBUH), to give him assurance, and to warn the disbelievers that all their deeds are recorded with Allah, nothing escapes His notice or is forgotten.

The address is to the Prophet (PBUH), but the intended meaning encompasses all people. This is because prophethood itself is not established unless it is known that Allah is the Knower of all knowables. If this were not established, it would be possible for a liar to be confused with a truthful person, meaning miracles would not serve as proof of truthfulness. Therefore, it is necessary that the Prophet knows this reality. Thus, the address is understood to be general.

There are two opinions on this:

1. The view of Abu Muslim: The word Kitāb (Book) means preservation, recording, and firm retention. One says katabtu al-mizādah (I bound the waterskin) if one stitched it to preserve what was inside. Similarly, the kitāb (record) between people preserves what they transact. Therefore, {Indeed, that is in a Book} means it is preserved with Him.
2. The view of the majority: Every event that Allah brings into existence in the heavens and the earth has been written down in the Preserved Tablet (Al-Lawh Al-Mahfūẓ). This view is preferred because while the first interpretation is linguistically sound, the word must be taken in its common usage, and Kitāb commonly refers to that in which things are written.

Objection: Does this imply that Allah’s knowledge is derived from the Book? And what is the benefit of this Book?

Response:

1. His writing these things in that Book, while corresponding exactly to existing realities, is one of the strongest proofs that Allah is self-sufficient in His knowledge, needing neither the Book nor anything else.
2. The angels look into it and then see events coming into existence exactly as recorded, which serves as an additional proof for them, beyond the fact that Allah knows all knowables.

This means that recording the totality of events—though they are hidden matters (the unseen) that are impossible for creation—is easy for Allah whenever He wills them to occur. This is expressed by calling it yasīr (easy), even though this description is usually applied to matters that are easy or difficult for us. Exalted is Allah above that!

Then, Allah clarifies what the disbelievers commit despite His great favors and clear proofs: {And they worship besides Allah that for which He has not sent down authority, and that for which they have no knowledge.}

He clarifies that their worship of others besides Allah is not based on transmitted evidence (the meaning of {that for which He has not sent down authority}) nor on rational evidence (the meaning of {and that for which they have no knowledge}). Since this is the case, their worship must stem from imitation, ignorance, or delusion. Therefore, any statement founded on such a basis must be false. From this perspective, it proves that a disbeliever may be a disbeliever even if he is not consciously aware of his disbelief, and it also proves the invalidity of blind imitation (taqlīd).

There are two interpretations:

1. They will have no one to defend them against Allah, just as support sometimes occurs in this world.
2. They will have no supporter of their disbelief through argument, because proof belongs only to the truth. The Mu'tazila used this verse to deny the concept of intercession (shafā'ah), and the discussion regarding that is well-known.

This refers to the verses previously mentioned, which are the Qur'an. They are described as bayyināt (clear proofs) because they contain rational evidence and clarification of rulings.

He clarifies that even when they are ignorant, upon being alerted to the evidence and presented with a miracle, a look of rejection appears on their faces. This indicates the expression of rage, anger, and defiance.

The author of Al-Kashshāf states that al-munkar (rejection/disapproval) here means extreme harshness, impudence, rebellion, and denial, similar to al-mukram (honoring) meaning the act of honoring. It has also been read as tu'rafu (is known), where the subject is omitted.

The commentators have different interpretations for al-munkar:

1. Al-Kalbī: They show hatred for the Qur'an on their faces.
2. Ibn Abbas (RA): Arrogance and haughtiness.
3. Muqātil: They deny that it is from Allah.

Al-Khalīl, Al-Farrā', and Al-Zajjāj said that saṭw (aggression/assault) means intense striking and lunging. The meaning is that they are on the verge of striking and lunging due to the intensity of their denial of what they are being addressed with.

Allah recounts the magnitude of their rebellion against the Prophets and the believers. Then, He commands His Messenger to respond to them with a warning: {Say, "Shall I inform you of something worse than that? The Fire."}

The author of Al-Kashshāf explains that {than that} refers to:

1. Your rage against the people and your aggression toward them, or the displeasure and distress you feel due to what is recited to you. Thus, {than that} has two interpretations: a. The punishment that will befall you from the Fire—which you are almost rushing into through your evil deeds—is greater than the anger and distress you experience when these verses are recited. b. {Worse than that} refers to what you intend against those who debate you (i.e., annihilation). The greatest thing you can do is destruction, but after that, their destination is the eternal Fire from which there is no escape.

Regarding {The Fire}: Al-Kashshāf notes that it is read with nominative case (al-Nār) as the predicate of an omitted subject (as if someone asked, "What is worse than that?" and the answer was, "It is the Fire"). It is also read with accusative case (al-Nāra) as an object of specification, or genitive case (al-Nāri) as an apposition to shar (worse).

Then, Allah clarifies that He has promised this Fire to those who disbelieve, should they die upon their disbelief, and {that is the worst of destinations}. Al-Kashshāf suggests that {Allah has promised it} is a new sentence, or that al-Nār is the subject and wa'adahu (He promised it) is the predicate.

{O mankind, a [single] example is presented to you, so listen to it. Indeed, those you invoke besides Allah will never create [even] a fly, even if they were to gather for it. And if a fly were to snatch something from them, they could not recover it from him. [Weak is] the seeker and the sought.}

{They have not appraised Allah with His true appraisal. Indeed, Allah is Powerful, Exalted in Might.}