Surah al-Hajj (The Pilgrimage ) 22 : 11
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he is content
He has lost
and the Hereafter
(is) the loss
1. Lessons/Guidance/Reflections/Gems[ edit ]
The sūrah then paints a picture of another type of person. Although this type was definitely present in the early days of the Islamic message, it is also present in every generation. It is the type that weighs up faith against what profit or loss he is likely to achieve as a result. Thus, his approach to faith is the same as any business transaction he conducts.
Faith is the mainstay of a believer’s life. The world may be swayed and shaken here or there, but the believer stays his ground supported by this mainstay. Events may pull him in this or that direction, but he remains firm in his resolve. Support may crumble all around him, but he is certain that faith gives him the kind of support that never fails. Such is the value of faith in the life of a believer. Hence, he or she must ensure that they have the right faith, trust to its unfailing support, entertain no hesitation and wait for no immediate reward. Indeed, faith itself is a reward for believers, because it gives them all the support they need. It is indeed a reward for a heart that opens up to the light of faith and seeks guidance. Because of this, God grants them faith to provide them with all the reassurance they need. A believer realizes that faith is a reward and appreciates its value when he sees people all around him moving aimlessly, pulled here and there, worried, thrown off-course, while he himself is certain of his footsteps, calm, reassured by his strong bond with God.
Contrasted with this is the person who looks at faith as a commercial endeavour: “If good befalls such a person, he is content.” He would say that faith is beneficial, bringing in material gains, allowing plants to grow, efforts to be fruitful, goods to sell well and transactions to be profitable. But if it turns out otherwise, then he takes a totally different stance: “If a trial assails him, he turns away utterly; thus losing this world and the life to come.” His loss in this life is reflected in the misfortune he cannot tolerate, and the calamity that did not bring him back to complete reliance on God. Hence he also loses the hereafter by turning away from faith, rejecting the guidance that was made available to him.
This is a very vivid picture. For such a person’s worship of God is shown to be on the edge, or on the border line. Faith has not penetrated him; his worship is suspect. Hence, he moves unsteadily, liable to fall at the slightest push. Hence, when misfortune does befall him, it causes him to turn away completely. In fact, lack of surety shows him to be all too ready for such a roundabout turn.
A computation of profit and loss may be suitable for commercial dealings, but it is utterly unsuited to faith, because faith represents the truth and it is embraced for nothing other than its truth. It addresses the heart which receives light and guidance and inevitably reacts to them. Moreover, faith brings its own rewards in the form of satisfaction, pleasure and reassurance. It does not seek any reward other than itself.
Undoubtedly, the person who turns away from faith once hardship befalls him exposes himself to utter loss: “This is, indeed, a loss beyond compare.” He is deprived of trust, reassurance and contentedness, in addition to his loss of wealth, children, health or other losses with which God puts His servants to the test. For God requires His servants to demonstrate their trust in Him, to patiently persevere in the face of adversity, as well as to dedicate their lives to His cause and to His will. Moreover, he loses the life to come and all that it promises of bliss, happiness and being close to God. This is indeed a great loss.
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
As this Surah contains the characteristics of both the Makkan and the MadÄ«nan Surahs the commentators have differed as to its period of revelation but in the light of its style and themes we are of the opinion that a part of it (v. 1-24) was sent down in the last stage of the Makkan life of the Prophet a little before migration and the rest (v. 25-78) during the first stage of his Madinah life. That is why this Surah combines the characteristics of both the Makkan and the Madinah Surahs.
According to Ibn Abbas, Mujahid, Qatadah and other great commentators, v. 39 is the first verse that grants the Muslims permission to wage war. Collections of hadith and books on the life of the Prophet confirm that after this permission actual preparations for war were started and the first expedition was sent to the coast of the Red Sea in Safar 2 A.H. which is known as the Expedition of Waddan or Al-Abwa.