Surah al-Hajj (The Pilgrimage ) 22 : 78

وَجَٰهِدُوا۟ فِى ٱللَّهِ حَقَّ جِهَادِهِۦ ۚ هُوَ ٱجْتَبَىٰكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِى ٱلدِّينِ مِنْ حَرَجٍ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَٰهِيمَ ۚ هُوَ سَمَّىٰكُمُ ٱلْمُسْلِمِينَ مِن قَبْلُ وَفِى هَٰذَا لِيَكُونَ ٱلرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ ۚ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱعْتَصِمُوا۟ بِٱللَّهِ هُوَ مَوْلَىٰكُمْ ۖ فَنِعْمَ ٱلْمَوْلَىٰ وَنِعْمَ ٱلنَّصِيرُ

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
And strive for Allāh with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. He [i.e., Allāh] named you "Muslims" before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer and give zakāh and hold fast to Allāh. He is your protector; and excellent is the protector, and excellent is the helper.

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

When the Muslim community has such a proper relation with God and an appropriate lifestyle, it can discharge its awesome responsibility: “And strive hard in God’s cause as you ought to strive.” This is a veracious and comprehensive description, indicating a massive responsibility that requires adequate preparation and the mustering of equipment and resources.

“And strive hard in God’s cause as you ought to strive.” This includes striving against one’s enemies, laziness, evil and corruption. All these must be equally resisted. It is God who has assigned to you this massive responsibility and chosen you to fulfil it: “It is He who has chosen you.” This choice adds to the seriousness of the responsibility, which means that it cannot be shrugged off or abandoned. Indeed it is an honour God has bestowed on the Muslim community for which it should be infinitely grateful.

Moreover, the assigned task is entwined with God’s grace: He “has laid no hardship on you in [anything that pertains to] religion.” Indeed, the religion of Islam, with all its duties, worship and laws always observes man’s nature and abilities. It aims to satisfy human nature and release man’s abilities so that they are used constructively. Human nature must neither be suppressed nor left without control.

Moreover, the Islamic way of life has a long history in human life, linking the past with the present. It is “the creed of your forefather Abraham.” It is the system that has continued on earth since the time of Abraham, without any long gap that allows the divine faith to be totally distorted, as happened in some periods prior to Abraham’s time.

God has given the name ‘Muslim’ to the community that believes in His oneness, and this name remained the same whether in olden days or in the Qur’ān: “It is He who has named you Muslims, in bygone times and in this [book].”

Islam means surrendering oneself totally to God, attributing no share of Godhead to anyone else. Thus, the Muslim community has enjoyed the same system across successive generations, and with successive messages and messengers, up to the time of the Prophet Muhammad (peace be upon him). It was then that the divine message was entrusted to the Muslim community. Thus, the past, present and future are interlinked as God wants. Thus, “the Messenger might bear witness for you and that you might bear witness for all mankind.” The Prophet is, thus, a witness defining the way the Muslim community should follow, pointing out right and wrong, and the Muslim community fulfils the same task with regard to humanity at large. It occupies the position of trustee by virtue of the standards established by its laws, education and concepts relating to life and to the universe. Needless to say, the Muslim community cannot fulfil this role unless it implements God’s message fully in life. When the Muslim community abandoned this role and deviated from the divine code of living, God removed it from this leadership, leaving it trailing well behind. It will continue to be in this humiliating position until it resumes its role chosen for it by God.

To ensure such a return, it must be fully prepared for it. Hence the order: “Attend regularly to your prayer, and pay out your zakāt, and hold fast to God. He is your Guardian: the best of guardians and the best to give support.” Prayer provides a link between the weak and mortal individual and the source of power, while zakāt provides a strong link between members of the community, ensuring security for all. Holding fast to God is the strong tie that is never severed.

2. Linguistic Analysis

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Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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As this Surah contains the characteristics of both the Makkan and the Madīnan 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.

8. Reasons for Revelation

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9. Relevant Hadith

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10. Wiki Forum

Comments in this section are statements made by general users – these are not necessarily explanations of the Ayah – rather a place to share personal thoughts and stories…

11. Tafsir Zone

 

12. External Links

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