سُوْرَةُ الْعَنْكَبُوْتِ
Surah Al-Ankaboot (29) — Ayah 6
وَمَن جَـٰهَدَ فَإِنَّمَا يُجَـٰهِدُ لِنَفْسِهِۦٓ ۚ إِنَّ ٱللَّهَ لَغَنِىٌّ عَنِ ٱلْعَـٰلَمِينَ ﴿6﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And whosoever strives, he strives only for himself. Verily, Allâh stands not in need of any of the ‘Âlamîn (mankind, jinn, and all that exists).
Word by Word — Arabic, Transliteration & Meaning
وَمَن
waman
And whoever
جَـٰهَدَ
jāhada
strives
فَإِنَّمَا
fa-innamā
then only
يُجَـٰهِدُ
yujāhidu
he strives
لِنَفْسِهِۦٓ ۚ
linafsihi
for himself
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
لَغَنِىٌّ
laghaniyyun
(is) Free from need
عَنِ
ʿani
of
ٱلْعَـٰلَمِينَ
l-ʿālamīna
the worlds
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.
(Ayah 6) ➊ The meaning of { وَ مَنْ جَاهَدَ فَاِنَّمَا يُجَاهِدُ لِنَفْسِهٖ: ’’جَهَدَ يَجْهَدُ‘‘} is to strive, and in {’’ جَاهَدَ ‘‘} (mufa‘alah) there is also the sense of opposition and of emphasis, that is, to exert full effort in opposition to someone. A believer has to struggle against many things in order to adhere to the commands of Allah Almighty; he has to contend with his own self, which constantly tries to enslave him to his desires, with Satan, who has sworn enmity against him, and with all those people in the world, starting from his own home, who try to prevent him from the path of truth. He even has to fight in this struggle, in which he kills the enemy and is himself killed. In the Qur’an and Hadith, the word jihad is often used in this sense. Its highest rank is when a person sacrifices everything in the way of Allah. Abdullah bin Hubshi (may Allah be pleased with him) narrates (it is a long hadith): [ قِيْلَ فَأَيُّ الْجِهَادِ أَفْضَلُ ؟ قَالَ مَنْ جَاهَدَ الْمُشْرِكِيْنَ بِمَالِهِ ، وَنَفْسِهِ، قِيْلَ فَأَيُّ الْقَتْلِ أَشْرَفُ ؟ قَالَ مَنْ أُهْرِيْقَ دَمُهُ ، وَعُقِرَ جَوَادُهُ ] [ مسند أحمد : 411/3، ۴۱۲، ح : ۱۵۴۰۷، قال محقق المسند إسنادہ قوي۔ أبوداوٗد : ۱۴۴۹، قال الألباني صحیح ] “(The Prophet, peace and blessings be upon him, was asked) which jihad is best?” He (peace and blessings be upon him) replied: “The one who strives against the polytheists with his life and wealth.” It was asked: “Then which killing is of the highest status?” He replied: “The one whose blood is shed and his fine horse is slain.”
➋ He said, whoever exerts his utmost effort against his own self, Satan, or any enemy, its benefit is for himself; Allah Almighty neither benefits from anyone’s worship nor is harmed by anyone’s sin. Rather, if someone is granted success, he should be even more grateful to Allah Almighty. For verses on this subject, see Surah Ha Meem As-Sajdah, verse (46): «{ مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهٖ وَ مَنْ اَسَآءَ فَعَلَيْهَا }» “Whoever does good, it is for himself, and whoever does evil, it is against him.” And Surah Bani Isra’il, verse (7): «{ اِنْ اَحْسَنْتُمْ اَحْسَنْتُمْ لِاَنْفُسِكُمْ وَ اِنْ اَسَاْتُمْ فَلَهَا }» “If you do good, you do good for your own souls, and if you do evil, it is for them.”
➌ { اِنَّ اللّٰهَ لَغَنِيٌّ عَنِ الْعٰلَمِيْنَ :} Abu Dharr Ghifari (may Allah be pleased with him) narrates that the Prophet (peace and blessings be upon him) related from his Lord, the Exalted—a long hadith—in which it is stated: [ يَا عِبَادِيْ ! لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوْا عَلٰی أَتْقٰی قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا زَادَ ذٰلِكَ فِيْ مُلْكِيْ شَيْئًا، يَا عِبَادِيْ ! لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوْا عَلٰی أَفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ، مَا نَقَصَ ذٰلِكَ مِنْ مُلْكِيْ شَيْئًا ] [مسلم، البر والصلۃ، باب تحریم الظلم : ۲۵۷۷ ] “O My servants! If the first of you and the last of you, the humans among you and the jinn among you, all become like the most pious man among you, that would not increase My dominion in the least. And O My servants! If the first of you and the last of you, the humans among you and the jinn among you, all become like the most wicked man among you, that would not decrease My dominion in the least.”
➍ The commentator Razi said, in this verse there is both glad tidings and warning. Warning, because when Allah Almighty is free of need from all the worlds, if He destroys all His servants with His punishment, there is none to question Him. And glad tidings, because if He gives all that He has created to any one of His servants, nothing is diminished from Him, because He has no need of any of it; He is free of need from all the worlds. Then, by saying {’’كُنْ‘‘}, He can create as much as He wills, and this is very encouraging and a great glad tiding.
➋ He said, whoever exerts his utmost effort against his own self, Satan, or any enemy, its benefit is for himself; Allah Almighty neither benefits from anyone’s worship nor is harmed by anyone’s sin. Rather, if someone is granted success, he should be even more grateful to Allah Almighty. For verses on this subject, see Surah Ha Meem As-Sajdah, verse (46): «{ مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهٖ وَ مَنْ اَسَآءَ فَعَلَيْهَا }» “Whoever does good, it is for himself, and whoever does evil, it is against him.” And Surah Bani Isra’il, verse (7): «{ اِنْ اَحْسَنْتُمْ اَحْسَنْتُمْ لِاَنْفُسِكُمْ وَ اِنْ اَسَاْتُمْ فَلَهَا }» “If you do good, you do good for your own souls, and if you do evil, it is for them.”
➌ { اِنَّ اللّٰهَ لَغَنِيٌّ عَنِ الْعٰلَمِيْنَ :} Abu Dharr Ghifari (may Allah be pleased with him) narrates that the Prophet (peace and blessings be upon him) related from his Lord, the Exalted—a long hadith—in which it is stated: [ يَا عِبَادِيْ ! لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوْا عَلٰی أَتْقٰی قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا زَادَ ذٰلِكَ فِيْ مُلْكِيْ شَيْئًا، يَا عِبَادِيْ ! لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوْا عَلٰی أَفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ، مَا نَقَصَ ذٰلِكَ مِنْ مُلْكِيْ شَيْئًا ] [مسلم، البر والصلۃ، باب تحریم الظلم : ۲۵۷۷ ] “O My servants! If the first of you and the last of you, the humans among you and the jinn among you, all become like the most pious man among you, that would not increase My dominion in the least. And O My servants! If the first of you and the last of you, the humans among you and the jinn among you, all become like the most wicked man among you, that would not decrease My dominion in the least.”
➍ The commentator Razi said, in this verse there is both glad tidings and warning. Warning, because when Allah Almighty is free of need from all the worlds, if He destroys all His servants with His punishment, there is none to question Him. And glad tidings, because if He gives all that He has created to any one of His servants, nothing is diminished from Him, because He has no need of any of it; He is free of need from all the worlds. Then, by saying {’’كُنْ‘‘}, He can create as much as He wills, and this is very encouraging and a great glad tiding.
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.
6-1 That is, whoever does a good deed, its benefit will be for himself. Otherwise, Allah is independent of the actions of His servants. If all become righteous, it will not increase His dominion in strength, and if all become disobedient, it will not decrease His sovereignty. Due to the appropriateness of the words, jihad against the disbelievers is also included in this, as it too is among the righteous deeds.
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.
And whoever strives, he only strives for his own benefit [6]. Surely, Allah is Independent of all the worlds [7].
[6]
The Different Fronts and Types of Jihad:
Jihad means a person's utmost effort made for the implementation and elevation of Islam. Then, the types of this jihad are also numerous, and the fronts are also numerous. By types is meant, for example, jihad by the tongue—explaining and advising one another, or preaching through speeches; and jihad by the pen—that is, spreading Islamic teachings and writing responses to objections and attacks made against Islam; and then after that, collective jihad or jihad by the sword, or fighting in the way of Allah. And the very first front of jihad is a person's own self. Then after that, one's close relatives, then after that, the entire society. And the final front is fighting in the way of Allah, that is, to fight those disbelievers who have stood as obstacles in the path of Islam or are bent on destroying Islam. If jihad is done against the self, then the one who does jihad will achieve his own moral and spiritual reform; if collective jihad is done within one's society, then the entire society will be cleansed of indecencies and oppression; and if jihad by the sword is done, then Muslims will gain political benefits from it. Whatever type of jihad is done, in the end, its benefit will reach the very person who does jihad.
[7]
The Ability to Perform Jihad is Also Allah's Favor:
That is, if the one who performs jihad does not do jihad, it will not harm Allah in the least, and if he does jihad, even then it cannot benefit Allah in any way. And such is the independence of Allah that He says, "O My servants! If all of you, jinn and mankind, were to become like the most pious person among you, that would not increase My kingdom in the least; and O My servants! If all of you, jinn and mankind, were to become like the most disobedient and wicked person among you, that would not decrease My kingdom in the least." [مسلم۔ کتاب البروالصلہ۔ باب تحریم الظلم]
Then this should also be remembered, that if a person does any work for the elevation of Islam, he should never think that he is doing a favor to Allah; rather, he should be grateful and thankful to Allah, Who granted him the ability to perform jihad, in which, from every aspect, his own benefit lies. Understand this with the example that if a government officer appoints a person as his subordinate employee, then the employee should be grateful to that officer. How could it be that the employee starts saying that by becoming an employee, he has done a favor to the officer?
[6]
The Different Fronts and Types of Jihad:
Jihad means a person's utmost effort made for the implementation and elevation of Islam. Then, the types of this jihad are also numerous, and the fronts are also numerous. By types is meant, for example, jihad by the tongue—explaining and advising one another, or preaching through speeches; and jihad by the pen—that is, spreading Islamic teachings and writing responses to objections and attacks made against Islam; and then after that, collective jihad or jihad by the sword, or fighting in the way of Allah. And the very first front of jihad is a person's own self. Then after that, one's close relatives, then after that, the entire society. And the final front is fighting in the way of Allah, that is, to fight those disbelievers who have stood as obstacles in the path of Islam or are bent on destroying Islam. If jihad is done against the self, then the one who does jihad will achieve his own moral and spiritual reform; if collective jihad is done within one's society, then the entire society will be cleansed of indecencies and oppression; and if jihad by the sword is done, then Muslims will gain political benefits from it. Whatever type of jihad is done, in the end, its benefit will reach the very person who does jihad.
[7]
The Ability to Perform Jihad is Also Allah's Favor:
That is, if the one who performs jihad does not do jihad, it will not harm Allah in the least, and if he does jihad, even then it cannot benefit Allah in any way. And such is the independence of Allah that He says, "O My servants! If all of you, jinn and mankind, were to become like the most pious person among you, that would not increase My kingdom in the least; and O My servants! If all of you, jinn and mankind, were to become like the most disobedient and wicked person among you, that would not decrease My kingdom in the least." [مسلم۔ کتاب البروالصلہ۔ باب تحریم الظلم]
Then this should also be remembered, that if a person does any work for the elevation of Islam, he should never think that he is doing a favor to Allah; rather, he should be grateful and thankful to Allah, Who granted him the ability to perform jihad, in which, from every aspect, his own benefit lies. Understand this with the example that if a government officer appoints a person as his subordinate employee, then the employee should be grateful to that officer. How could it be that the employee starts saying that by becoming an employee, he has done a favor to the officer?
