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Tafsir of Al-Hajj 22:23

Surah Al-Hajj 22:23

ﲼ ﲽ ﲾ ﲿ ﳀ ﳁ ﳂ ﳃ ﳄ ﳅ ﳆ ﳇ ﳈ ﳉ ﳊ ﳋ ﳌ ﳍ ﳎ ﳏ ﳐ ﳑ ﳒ

Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. They will be adorned therein with bracelets of gold and pearl, and their garments therein will be silk.

Tafsir

Al-Kashshaf

Verse range: 22:23

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{يحلون} (They are adorned) Ibn Abbas said: "From the word *ḥuliyat* (adorned) for a woman, she is *ḥāll* (adorned)."

{ولؤلؤا} (And pearls) Read in the accusative (*naṣb*) based on the implied verb "and they are given pearls" (*wa-yu’tawna lu’lu’an*), similar to the verse: "And fair ones with wide, lovely eyes" (*wa-ḥūran ‘īnan*).

Variations in reading:

  • Lu’lu’an: Changing the second hamza into a wāw.
  • Luliyan: Changing both into wāws, then changing the second into a yā’ (like adul).
  • Lul: Like adul for those who use the genitive (jarr).
  • Lu’lu’ and Liliyan: Changing both into yā’s.

{وهداهم الله} (And God guided them) Ibn Abbas said: "He inspired them to say: 'Praise be to God who has fulfilled His promise to us,' and guided them to the path of Paradise."

{ويصدون عن سبيل الله} (And they obstruct the way of God) It is said: "So-and-so does good to the poor and revives the oppressed." This does not refer to the present or future tense specifically, but rather to the continuous existence of his goodness and revival at all times. Similarly, the verse means the obstruction is continuous and permanent.

{للناس} (For the people) Meaning those to whom the name "people" applies, without distinction between the resident and the nomad, the newcomer and the visitor, the Meccan and the outsider.

The followers of Abu Hanifa used this as evidence, saying: "The 'Sacred Mosque' refers to Mecca," arguing that it is forbidden to sell or lease houses in Mecca. Al-Shafi‘i held that it is not forbidden. He debated Ishaq ibn Rahwayh, who argued using the verse: "Those who were driven out of their homes" (22:40; 59:8), asking: "Do you attribute the homes to their owners or non-owners?" Furthermore, Umar ibn al-Khattab (may God be pleased with him) purchased the prison house from its owners or non-owners.

{سواء} (Equal) * **Accusative (*naṣb*):** The reading of Hafs. It is the second object of *ja‘alnāhu* (We have made it), meaning: "We have made the resident and the visitor equal." * **Nominative (*raf‘*):** The majority reading. *Al-‘ākif* (the resident) is the subject, and *al-bād* (the visitor) is the second object.

{بإلحاد بظلم} (With deviation through injustice) *Ilḥād* is deviating from the intended goal; its origin is the "deviation of the digger" (*ilḥād al-ḥāfir*). *Bi-ilḥādin* and *bi-ẓulmin* are two synonymous states (*ḥālān*). The object of *yurid* (intends) is omitted to encompass every possible intent, as if it said: "Whoever intends within it any intent that deviates from the goal, while being unjust, We shall make him taste a painful punishment."

This means that whoever is within it must restrain himself and follow the path of rectitude and justice in all that he intends or purposes.

  • Other interpretations of Ilḥād:
    • Preventing people from its maintenance (building/visiting).
    • Saeed ibn Jubayr: Hoarding.
    • ‘Aṭā’: A man saying during a sale, "No, by God," or "Yes, by God."
    • Abdullah ibn Umar: He had two tents, one in the Ḥill (outside the sanctuary) and one in the Ḥaram (sanctuary). When he wanted to rebuke his family, he did so in the Ḥill. When asked why, he said: "We were told that part of the ilḥād (deviation) in it is for a man to say, 'No, by God' or 'Yes, by God'."
  • Readings:
    • Yurid (with a fatḥa on the yā’): From wurūd (arrival), meaning whoever arrives in it with injustice.
    • Al-Hasan: "Whoever intends its deviation with injustice" (wa-man yurid ilḥādahu bi-ẓulmin). He added it to the place (ẓarf) broadly, like "the plot of the night" (makr al-layl), meaning: whoever intends to deviate within it while being unjust.

The predicate of inna is omitted because the response to the conditional clause indicates it. The estimation is: "Indeed, those who disbelieve and obstruct from the Sacred Mosque—We shall make them taste a painful punishment." This applies to anyone who commits a sin within it. Ibn Mas‘ud said: "The intention to sin in the Ḥaram is recorded as a sin."