Surah Al-Hajj (22) — Ayah 44
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
44. 2. That is, how I deprived them of My blessings and subjected them to punishment and destruction.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
[71]
The Mockery of the Disbelievers at the Delay of Punishment:
In these verses, firstly, the Messenger of Allah ﷺ is being consoled by saying that the incident of denial, stubbornness, obstinacy, and opposition from the disbelievers and polytheists did not happen to you alone, but all previous prophets faced similar circumstances. They exercised patience in such hardships. Therefore, you too should be patient. Secondly, a law is being stated here, which is that prophets are sent when considerable corruption has spread in society, people have forgotten Allah alone, the epidemic of shirk is widespread, the poor and weak are being subjected to oppression and violence, and governance and leadership are in the hands of the elite. In such circumstances, when a prophet comes and invites towards Allah, all those prominent people who are affected by this invitation become opponents of that prophet and his small and weak group of followers. The prophet then warns them of Allah’s punishment and His grasp, and when the punishment is delayed, these prominent people immediately say, “If you are truthful, then why do you not bring the punishment upon us?” Thus, they get another argument for denying the prophet.
[72]
The Literal Meaning of Nakīr:
There is also a law regarding Allah’s punishment or His grasp. Here, it is not a lawless situation that as soon as someone commits a crime, he is immediately destroyed by Allah’s punishment. If that were the case, this world could never remain inhabited. Instead, in this universe, Allah’s law of respite and gradualness operates, and this is the law regarding punishment as well. Allah grants the criminals respite so that after being warned, they have the opportunity to reform and repent. During this period, if they reform, Allah’s punishment is withheld, and if they do not, even then the punishment comes only at its appointed time, and when its appointed time arrives, then it surely comes. In this verse, the word “nakīr” is used for punishment. Its root “nakara” contains the meaning of dislike as well as unfamiliarity. Therefore, its opposite is “‘urf” (familiarity) and also “‘ajab” (wonder). The word “nakīr” is used in the sense of something unpleasant and also in the sense of retribution for something unpleasant. Then, “nakara” also means to change the appearance of something in such a way that its form is distorted. Therefore, “nakīr” would mean such a grasp or punishment that distorts people’s very appearance.
