Tafsir of Al-Hajj 22:11

{On an edge} Meaning: on the periphery of the religion, not at its center or core. This is a metaphor for their state of anxiety and instability in their faith, rather than tranquility and peace. It is like one positioned at the edge of an army; if he senses victory and spoils, he settles and is at peace, but if not, he flees and takes flight.

It is said: This was revealed regarding Bedouins who came to Medina. If one of them remained healthy, his mare gave birth to a fine foal, his wife bore a healthy son, and his wealth and livestock increased, he would say, "I have experienced nothing but good since entering this religion," and he would be content. But if the opposite occurred, he would say, "I have experienced nothing but evil," and he would turn back.

From Abu Sa'id al-Khudri: A man from the Jews converted to Islam, but then suffered misfortunes and blamed Islam for them. He came to the Prophet (ﷺ) and said, "Release me [from my pledge]." The Prophet (ﷺ) replied, "Islam does not accept being rescinded." Then this verse was revealed.

The one afflicted by a trial who abandons submission to the decree of Allah and turns toward what displeases Him gathers two calamities upon himself: first, the loss of what he was afflicted with; and second, the loss of the reward of the patient. Thus, he is a loser in both worlds.

It is recited as khasiran al-dunya wa al-akhirah (in the accusative) and khasirun (in the nominative). The accusative is a state (hal), and the nominative is the agent (fa'iliyyah). Using the noun instead of the pronoun is an elegant stylistic choice. It may also be the predicate of an omitted subject.

{The far-reaching error} Borrowed from the error of one who wanders deep into the wilderness, such that the distance of his straying becomes long and far.

If you ask: Harm and benefit are negated regarding the idols in one verse and affirmed in another; is this not a contradiction? I say: Once the meaning is grasped, this illusion vanishes. Allah Almighty mocks the disbeliever for worshipping an inanimate object that possesses neither harm nor benefit, while the disbeliever, in his ignorance and error, believes he benefits from it when he seeks its intercession. Then He says: On the Day of Resurrection, this disbeliever will cry out in distress when he sees the harm caused by the idols and his entry into the Fire because of worshipping them, seeing no trace of the intercession he claimed for them.

{Whose harm is closer than his benefit; how wretched the protector and how wretched the associate!} Or, the verb "calls upon" is repeated, as if to say: "He calls upon, he calls upon, other than Allah, that which does not harm him and does not benefit him." Then He says: For the one whose harm—by being worshipped—is closer than his benefit—by being an intercessor—how wretched a protector he is. In the reading of Abdullah [ibn Mas'ud], it is "min durruhu" without the lam.

Al-Mawla (The Protector): The helper. Al-'Ashir (The Associate): The companion, as in His saying: {How wretched a companion} (Az-Zukhruf: 38).

{Indeed, Allah will admit those who have believed and done righteous deeds to gardens beneath which rivers flow. Indeed, Allah does whatever He intends. Whoever should think that Allah will not support him in this world and the Hereafter - let him extend a rope to the sky, then cut it off, and let him see whether his effort will remove that which enrages him.}