سُوْرَةُ السَّجْدَةِ
Surah As-Sajda (32) — Ayah 22
وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِـَٔايَـٰتِ رَبِّهِۦ ثُمَّ أَعْرَضَ عَنْهَآ ۚ إِنَّا مِنَ ٱلْمُجْرِمِينَ مُنتَقِمُونَ ﴿22﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And who does more wrong than he who is reminded of the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of his Lord, then turns aside therefrom? Verily, We shall exact retribution from the Mujrimûn (criminals, disbelievers, polytheists, sinners).
Word by Word — Arabic, Transliteration & Meaning
وَمَنْ
waman
And who
أَظْلَمُ
aẓlamu
(is) more unjust
مِمَّن
mimman
than (he) who
ذُكِّرَ
dhukkira
is reminded
بِـَٔايَـٰتِ
biāyāti
of (the) Verses
رَبِّهِۦ
rabbihi
(of) his Lord
ثُمَّ
thumma
then
أَعْرَضَ
aʿraḍa
he turns away
عَنْهَآ ۚ
ʿanhā
from them
إِنَّا
innā
Indeed, We
مِنَ
mina
from
ٱلْمُجْرِمِينَ
l-muj'rimīna
the criminals
مُنتَقِمُونَ
muntaqimūna
(will) take retribution
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 22) ➊ {وَ مَنْ اَظْلَمُ مِمَّنْ ذُكِّرَ بِاٰيٰتِ رَبِّهٖ …:} This is an interrogative of denial: “Who is more unjust than this?” meaning there is none; he is the greatest wrongdoer who, when reminded with the signs of his Lord, then turned away from them. {’’ ثُمَّ ‘‘} (Then) means that it is very far-fetched and astonishing that even after being reminded with the signs of Allah, he turned away from them. The signs (indications) with which a person is admonished are of several kinds: first, universal signs, which are scattered throughout the universe, such as the sun, moon, stars, day and night, wind, rain, sea, ships, and the vegetation of the earth, etc. Second, those that are present within the human self itself, i.e., his structure, the amazing powers and abilities placed within him, and the astonishing automatic system of his organs. Regarding both of these, Allah Almighty has said: «{ سَنُرِيْهِمْ اٰيٰتِنَا فِي الْاٰفَاقِ وَ فِيْۤ اَنْفُسِهِمْ حَتّٰى يَتَبَيَّنَ لَهُمْ اَنَّهُ الْحَقُّ }» [ حٰمٓ السجدۃ:۵۳] “Soon We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth.” Third, those historical events from which the same result always emerges: that whichever nation rebelled against Allah, denied His messengers and His signs, Allah destroyed and ruined them. In Surah Ibrahim, Ayah (5): «{ وَ ذَكِّرْهُمْ بِاَيّٰىمِ اللّٰهِ }» and Surah Yusuf, Ayah (111): «{ لَقَدْ كَانَ فِيْ قَصَصِهِمْ عِبْرَةٌ لِّاُولِي الْاَلْبَابِ }», admonition and lesson are meant through such events. Fourth, those that come in the form of trials and calamities before every person and every nation, so that they may turn back, which are mentioned in the previous verse. The fifth type are those signs of Allah which Allah sent down upon His prophets for the guidance of mankind. In these signs as well, attention is drawn to reflection upon the previous four types of signs, and an invitation is given to act upon Allah, His messengers, and His commands.
➋ In { اِنَّا مِنَ الْمُجْرِمِيْنَ مُنْتَقِمُوْنَ: ’’ الْمُجْرِمِيْنَ ‘‘}, the “al” is for specification, so the translation is “from these criminals,” meaning, indeed, We will take retribution from those criminals who, after being reminded with the signs of Allah, turned away from them, with the lesser punishment in this world and the greater punishment in the Hereafter.
➋ In { اِنَّا مِنَ الْمُجْرِمِيْنَ مُنْتَقِمُوْنَ: ’’ الْمُجْرِمِيْنَ ‘‘}, the “al” is for specification, so the translation is “from these criminals,” meaning, indeed, We will take retribution from those criminals who, after being reminded with the signs of Allah, turned away from them, with the lesser punishment in this world and the greater punishment in the Hereafter.
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.
22-1. That is, after hearing the verses of Allah which are a cause for faith and obedience, who is more unjust than the one who turns away from them? That is, he is the greatest of the unjust.
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.
22. And who can be more unjust than the one who is reminded of the signs of his Lord, then turns away from them? Surely, We will take retribution [23] from such criminals.
[23] That is, the Day of Resurrection is in fact the day of retribution from the criminals. On that day, no criminal will be able to escape the punishment for his crime. And the person who, due to his arrogance and pride, does not even tolerate listening to Allah’s verses, rather turns away beforehand, he is the greatest of wrongdoers. How then can he escape retribution on that day? It should be clear that there are many types of Allah’s signs. For example, one type is those signs that are scattered throughout the universe. These can be called universal signs. Among them are the sun, the moon, the stars, the alternation of night and day, the earth’s power of growth, the system of winds and rains, and so on. The second type is those signs that relate to the inner world of man: the creation of man, the structure of the body, the automatic system of the organs, and the astonishing powers that Allah has placed within man. In this very body, there are also certain impulses that exist in the subconscious of man, but awaken immediately when the time comes. For example, when death appears before one’s eyes, even polytheists and atheists begin to call upon Allah. The Quran calls this type the signs within the self (ayat an-nafs). The third type is those historical events from which the same result always emerges, and that is: whichever nation adopted the path of rebellion against Allah, denied His messengers and His signs, Allah destroyed and annihilated it. In Islamic terminology, this type is called “reminders by the days of Allah” (tadhkir bi-ayyāmillah), and this term is derived from the very words of the Quran: ﴿وَذَكِّرْهُم بِأَيَّامِ اللَّـهِ﴾. The fourth type is those signs that are sent down as warnings in the form of individual and collective afflictions, as a lesser punishment, and which were mentioned in the previous verse. The fifth type is those signs of Allah Almighty which He revealed from time to time to His prophets for the guidance of mankind. In these verses, in fact, the previous four types of signs are presented before mankind for reflection.
The Essence of All Allah’s Signs:
And these are the very arguments or signs about which it is repeatedly mentioned in the Quran that these signs are absolutely clear, luminous, without any complexity, ambiguity, or crookedness, but are straightforward and easily understandable proofs. The verses of the Quran draw attention to the other four types of signs, and this is called “reminder” and “admonition.” And the first four types of signs confirm and support the verses of the Quran. And the essence of all these signs is one and the same, and that is in fact the summary of the teachings of the prophets. And that is: the Being who manages and creates this universe is a mighty and wise Being, and He can only be One; there is no room for duality or partnership with anyone else. Secondly, that the universe and nothing within it has been created without purpose. Therefore, it is impossible for the life of man, who is the noblest of all creatures, to be without purpose. Thirdly, the purpose of human life is that just as he is compelled and bound by Allah’s laws in natural and involuntary matters, in the same way, he should submit in his voluntary matters to Allah’s commands, and become harmonious with all other things in the universe, worship only Allah, declare His praise and sanctity, and belong to Him alone. And fourthly, that whoever remains obedient to Allah must surely receive a good reward, and whoever is disobedient must surely be punished. And since this worldly life and the entire lifespan of every human being is a period of trial, therefore, after this period of trial, successful and unsuccessful people will be recompensed for their deeds. In this respect, the establishment of the Day of Resurrection is absolutely necessary; otherwise, this world would be a place of darkness and chaos. Moreover, the very purpose of life for the noblest of all creatures, man, would be lost.
[23] That is, the Day of Resurrection is in fact the day of retribution from the criminals. On that day, no criminal will be able to escape the punishment for his crime. And the person who, due to his arrogance and pride, does not even tolerate listening to Allah’s verses, rather turns away beforehand, he is the greatest of wrongdoers. How then can he escape retribution on that day? It should be clear that there are many types of Allah’s signs. For example, one type is those signs that are scattered throughout the universe. These can be called universal signs. Among them are the sun, the moon, the stars, the alternation of night and day, the earth’s power of growth, the system of winds and rains, and so on. The second type is those signs that relate to the inner world of man: the creation of man, the structure of the body, the automatic system of the organs, and the astonishing powers that Allah has placed within man. In this very body, there are also certain impulses that exist in the subconscious of man, but awaken immediately when the time comes. For example, when death appears before one’s eyes, even polytheists and atheists begin to call upon Allah. The Quran calls this type the signs within the self (ayat an-nafs). The third type is those historical events from which the same result always emerges, and that is: whichever nation adopted the path of rebellion against Allah, denied His messengers and His signs, Allah destroyed and annihilated it. In Islamic terminology, this type is called “reminders by the days of Allah” (tadhkir bi-ayyāmillah), and this term is derived from the very words of the Quran: ﴿وَذَكِّرْهُم بِأَيَّامِ اللَّـهِ﴾. The fourth type is those signs that are sent down as warnings in the form of individual and collective afflictions, as a lesser punishment, and which were mentioned in the previous verse. The fifth type is those signs of Allah Almighty which He revealed from time to time to His prophets for the guidance of mankind. In these verses, in fact, the previous four types of signs are presented before mankind for reflection.
The Essence of All Allah’s Signs:
And these are the very arguments or signs about which it is repeatedly mentioned in the Quran that these signs are absolutely clear, luminous, without any complexity, ambiguity, or crookedness, but are straightforward and easily understandable proofs. The verses of the Quran draw attention to the other four types of signs, and this is called “reminder” and “admonition.” And the first four types of signs confirm and support the verses of the Quran. And the essence of all these signs is one and the same, and that is in fact the summary of the teachings of the prophets. And that is: the Being who manages and creates this universe is a mighty and wise Being, and He can only be One; there is no room for duality or partnership with anyone else. Secondly, that the universe and nothing within it has been created without purpose. Therefore, it is impossible for the life of man, who is the noblest of all creatures, to be without purpose. Thirdly, the purpose of human life is that just as he is compelled and bound by Allah’s laws in natural and involuntary matters, in the same way, he should submit in his voluntary matters to Allah’s commands, and become harmonious with all other things in the universe, worship only Allah, declare His praise and sanctity, and belong to Him alone. And fourthly, that whoever remains obedient to Allah must surely receive a good reward, and whoever is disobedient must surely be punished. And since this worldly life and the entire lifespan of every human being is a period of trial, therefore, after this period of trial, successful and unsuccessful people will be recompensed for their deeds. In this respect, the establishment of the Day of Resurrection is absolutely necessary; otherwise, this world would be a place of darkness and chaos. Moreover, the very purpose of life for the noblest of all creatures, man, would be lost.
